Gods Providence in Delivering the Godly, Discourse

Gods Providence in Delivering the Godly · Discourse

p. 1Iehovah Iireh.

2 PETER 2. 9.

The Lord knoweth how to deliver the Godly out of Temptation, and to reſerve the unjuſt to the day of judgement to be puniſhed.

THis paſſage containes two conſectaries deduced from the 5, 6, 7. Verſes; the Apoſtle had adviſed Chriſtians To take heed unto the ſure word of Prophecy, Chap. 1. Verſ. 19. as being a light ſhining in a darke place, not from a private delivery by the will of man, but by the motion of the holy Ghoſt, Verſ. 20, 21. withall he foretells, Chap. 2. 1. that as there had been falſe Prophets among the People, ſo there ſhould be falſe Teachers among them, whoſe practiſe he declares, Verſ. 1, 2, 3. and their judgement, Verſ. 3. which he confirmes by three inſtances. 1 Of Gods not ſparing the Angels that ſinned, Ver. 4. 2 His bringing in the flood upon the world of ungodly, but ſaving Noah a Preacher of Righteouſneſſe, Verſ. 5. 3 His overthrow of Sodom and Gomorrah, and delivering juſt Lot, Verſ. 6, 7. From theſe inſtances he inferres by an Induction two rules to be obſerved in the courſe of Gods proceedings. Firſt, That he knoweth how to deliver the Godly out of temptation. Secondly, That he knoweth how to reſerve the unjuſt to the day of judgement to be puniſhed. The particle [foreign, for if] Verſ. 4. ſhewes theſe inſtances to be brought as a medium to prove a concluſion, and the argument is thus. If God even then when he caſt the Angels that ſinned downe to hell, yet preſerved the guiltleſſe Angels, and even then when he brought the deluge on the wicked world, ſaved Noah a Preacher of righteouſneſſe, and even then when he overthrew Sodom and Gomorrah, delivered juſt Lot, & ſic in caeteris, then it followes as in my Text, The Lord knoweth how to deliver the Godly out of Temptation, &c.

The former of theſe two Conſectaries I have choſen this day to inſiſt on, being a day ſet apart for the commemoration of a late deliverance p. 2of this City from a blood, and abominable conſpiracy within it, wherein God hath added one more memorable Inſtance to verifie this rule of Saint Peter, The Lord knoweth how to deliver the godly out of Temptation.

Two concluſions may from hence be gathered. Firſt, That the godly while they live among unjuſt men upon the earth be in Temptation. Deliverance from Temptation preſuppoſeth a being in Temptation. Secondly, That God knowes how to deliver them though they know not; Noah and Lot knew not how they ſhould be delivered, but God knew how to do it.

To confirme the former of theſe we need not many Scriptures, it being proved by continuall experience, yet I ſhall produce ſome, Luk. 22. 28. Our Lord Chriſt ſaith of himſelfe, Yee are they which have continued with me in my Temptations. Our Lord Chriſt when he lived on earth, was in continuall Temptations, and what was Chriſts eſtate is the eſtate of all Chriſtians comformably; Saint Paul of himſelfe, Act. 20. 19. ſaith, That he ſerved the Lord with all humility of mind, and with many teares and Temptations which befell him by the lying in waite of the Jewes, and Heb. 11. 37. among other things that befell the Saints it is ſaid They were tempted. Temptation then is one of thoſe things that are the lot of the godly.

I ſhall endeavour to open this truth, by inquiring; firſt, who are to be accounted godly; ſecondly, what temptation they are under; thirdly, why it is ſo with them? In anſwer to the firſt we may take notice that the word we tranſlate godly in Grecke foreign is as much as in Engliſh right worſhippers. So they that be right worſhippers are godly perſons; the Etymology fitly expreſſeth the thing: Now by worſhip is meant the honour and ſervice that is done unto a God. For godlineſſe implies religious ſervice, and all that religious ſervice we performe to any thing under the notion of a God, that is worſhip: And it is Mediate, or Immediate; mediate ſervice is that which is directed to man, yet by reaſon of reſpect unto God. For this is a cleare truth, that even all the duties of righteouſneſſe we performe to men, if they be done in obedience to God, they are part of his ſervice and worſhip, not in reſpect of the matter wherein, but in reſpect of the motive by which they are performed. Thus when a ſervant doth diſcharge his duty faithfully to his Maſter as Doing the will of God from the heart, hee is ſaid to doe ſervice to the Lord, Epheſ. 6. 5, 6, 7. Coloſ. 3. 24. Every ſervant that obeyes his maſter, every child that honours his father, every ſouldier that obeyes his Commander out of conſcience to God, not for wages, portion, applauſe or the like reſpects onelyonly, therein hee worſhips God. Immediate worſhip is that which is directed onelyonly p. 3to God. And this hath by uſe engroſſed the name of Worſhip. Now when this is not right worſhip, though men bee never ſo devout in it, yet they are not godly perſons: when the Prieſts of Baal called on the name of Baal from morning even till noone, ſaying, O Baal heare us, though they cryed aloud and cut themſelves after their manner with Knives and Lances till the blood guſhed out upon them, 1 Kings 18. 26. 28. yet there was no godlineſſe in all this. In like manner though the Papiſts and other ſuperſtitious perſons are very devout in their way, ſpend much time in prayer after their manner, faſt often, and doe many laborious works for ſatisfaction of their ſinnes, yet becauſe they worſhip not God aright they are not godly perſons. If it be then asked who are they that are Right worſhippers? I anſwer. To right worſhipping theſe things are requiſite.

Firſt, they that are right worſhippers worſhip onelyonly the true God; whoſoever he be that gives religious worſhip of any ſort to any other beſides the Lord Jehovah, whether it be inward worſhip of the ſoule, as truſting in it, loving it, fearing it, magnifying and extolling of it in their hearts, or outward worſhip, as by geſture of the body, kneeling, falling downe before it, bowing, lifting up the hands or eyes, kiſſing, or by offering of gifts, bringing oblation, incenſe, ſacrifice, firſt fruits, tithes, or by ſwearing by them, praying to them, making vowes to them, bleſſing them, ſinging Hymnes in their praiſe, conſecrating Temples, making Prieſts, keeping holy dayes to them, (for all theſe are religious worſhip) whoſoever I ſay gives any or more of theſe or any other ſort of Religious worſhip not mentioned to any beſides the true God, is an Idolater, and therefore not a right worſhipper; for this is the true definition of an Idolater: Whoſoever gives Divine worſhip to a Creature is an Idolater: as may be gathered from the Apoſtles deſcription of Idolaters, Rom. 1. 25. where it is charged upon them that they changed the truth of God, that is, the inviſible Power and Majeſty of God, which they knew by the things that are made, Verſ. 18, 19, 20, 21. into a lie, that is, into a lying reſemblance, and worſhipped and ſerved the Creature, foreign more then the Creator, ſo our laſt Tranſlation hath it, but the better and true reading is, Beſides the Creator. For it is plaine by the words, Verſ. 23. That they changed the glory of the incorruptible God into an Image made like to corruptible man, and Verſ. 25. that they changed the truth of God into a lie, and therefore they worſhipped the Creature more then the Creator: But this was their Idolatry that they worſhipped the Creator by a lying reſemblance, and ſo worſhipped the creature beſides the Creator. So then this is the firſt note of a right worſhipper, p. 4that hee worſhips with Religious worſhip none but Jehovah the true God.

Secondly, they that are right worſhippers as they worſhip onelyonly the true God, ſo they direct this worſhip only by the true Mediatour, which is Jeſus Chriſt the Son of God. He onelyonly is a right worſhipper, that worſhips God in Chriſt, whoſoever he be that makes any other mediator unto God, let him be called mediator of redemption or of interceſſion, it is againſt the true worſhipping of God, and an high violation of the glory of Jeſus Chriſt. For as the Apoſtle tells us, 1 Tim. 2. 5. There is one God and one Mediator betweene God and man, even the man Chriſt Jeſus; no more Mediators are acknowledged by the Apoſtle, then there be Gods. To us there is but one God the Father, of whom are all things, and we in him, and one Lord Jeſus Chriſt, by whom are all things, and we in him, 1 Cor. 8. 6. Therefore the true worſhippers are deſcribed to be ſuch as rejoyce in Chriſt Jeſus, Phil. 3. 3. that glory in him as their Lord and Mediator.

Thirdly, they that are right worſhippers, worſhip the true God by the true Mediator according to the true rule, that is, they worſhip the true God according to his owne preſcription, and appointment, not according to mens devices and inventions. For as our Saviour tells us, Matth. 15. 9. In vaine doe they worſhip God, who teach for Doctrines the Commandements of men. Hee that ſhall goe as far as Hieruſalem to viſit Chriſts Sepulchre, that ſhall ſprinkle himſelfe with holy water, keepe reliques of Saints, obſerve old cuſtomes of former Chriſtians, abſtaine from eating fleſh, if he could keepe all the traditions of men, not faile in any point of ceremony, and thereby thinke to pleaſe God as if hee did him honour, thereby ſhall not onelyonly miſſe of his end, but alſo inſtead thereof provoke the wrath of God againſt himſelfe through his ſuperſtition. Let all ſuperſtitious perſons who are very devout in their way, know this for a certaine truth, that God doth not eſteeme them as godly perſons, becauſe they are not right worſhippers of God. The godly have the Law of God in their heart, Pſal. 37. 31. and according to it, endeavour to walke in all duties of his worſhip.

Fourthly, right worſhippers worſhip God for a right end, that they may honour him and exalt him in their ſoules, and give him glory. The Phariſees Matth. 6. 5. prayed to God, gave Almes, and no doubt alſo brought their ſacrifices to Gods Altar, yet nevertheleſſe they were adjudged Hypocrites, becauſe they did theſe things that they might bee ſeene of men. And the ſame cenſure belongs to all others that ſhall pray, preach, heare, or performe any other duty of Gods worſhip that they p. 5may gaine a name of Religious perſons, and not chiefely for the glory of God that his name may be ſanctified, whoſoever miſſeth the right end of worſhip, loſeth the title of a Godly man.

Fiftly, Right worſhippers worſhip God from a right principle. Two principles of our worſhip are neceſſary that our worſhip be right.

Firſt, the Spirit of God; no man can worſhip the Lord in truth, unleſſe the Spirit of God dwell and act in him, 1 Cor. 12. 3. No man can ſay that Jeſus is the Lord but by the Holy Ghoſt. Secondly, a right faith, without which a man cannot worſhip truely, for the doctrine of our Lord Jeſus is the doctrine which is according to godlineſſe, 1 Tim. 6. 3. The myſtery of Godlineſſe, 1 Tim. 3. 16. the faith of Gods elect, the acknowledging of the truth, which is after godlineſſe, Tit. 1. 1. whence I inferre that to godlineſſe is requiſite an acknowledgement of the truth, and that onelyonly the true faith is that which begets godlineſſe. Wherefore all Hereticall perſons that hold falſehoods againſt the fundamentall truths of the Goſpell cannot be right worſhippers; a corrupt faith doth beget a corrupt worſhip.

Sixtly, right worſhippers muſt worſhip God with right affection. They that worſhip God truely muſt worſhip God in ſpirit and truth, Joh. 4. 23, 24. We are the Circumciſion which worſhip God in the ſpirit, Phil. 3. 3. that is, that worſhip God, not onelyonly with the outward man, but alſo in the inward man, with knowledge, love, zeale, reverence, obedience, &c.

Secondly, theſe godly perſons you heare are under Temptations. Temptation is as much as Tryall. By Temptations are meant ſinfull and evill practiſes, and that both as ſinfull and harmefull. For the concluſion being drawne from the inſtances before, Verſ. 5, 6, 7. it is to be conceived that the Temptation that God knoweth how to deliver from, is the ſame with which Noah and Lot were exerciſed. Now Lot was exerciſed with the evill practiſes of the Sodomites as they were ſinfull, That righteous man dwelling amongſt them, in ſeeing & hearing vexed his righteous ſoule from day to day with their unlawfull deeds, Verſ. 8. In like manner Noah was tried by the corrupt doings of the old world. The ſinfull and impure actions of evill men are Temptations to the godly that live among them. Likewiſe Lot was exerciſed with their evill practiſes as they were harmefull. So you may reade Gen. 19. 4. 9. That the Sodomites compaſſed Lots houſe, and would have broken in upon him, and violated the Strangers that came into his houſe. And accordingly, to deliver from Temptation, is not onelyonly to deliver from the infection of ſin, but alſo to deliver from miſchievous maſſacres, violations, breaking p. 6open of houſes, ſpoyling, perſecution, combinations, reproaches, taunts and all other injurious uſages godly men are in danger to meete with. Now theſe are called temptations. Firſt, partly becauſe they are provocations to ſin, for a man that lives among wicked men is not onelyonly by example provoked to imitate them, but alſo by continuall and inceſſant moleſtations, driven to doe as they doe, for their owne eaſe, quiet, and ſecurity, and drawne by their flatteries, and wiles to comply with them, and thereby tempted. Secondly, partly becauſe they are exerciſes of patience, and conſtancy whereby the ſtrength and ſtedfaſtneſſe of Beleevers is tryed.

Now for the reaſons hereof. Firſt, the firſt is from the innate hatred and malice that is in the heart of all unrighteous men towards the godly. There is a venomous malignity in the heart of wicked men towards the godly, be they as neere to them as the wife in the boſome, or the childe that is the fruite of their loynes: though it may be ſmothered a while in the heart, yet it lurkes in the heart, and will flame forth when that which covers it is removed, and ſome occaſion bring it forth into act. Thus our Saviour informes his Diſciples, Joh. 15. 19. If yee were of the world the world would love his owne: but becauſe ye are not of the world, but I have choſen you out of the world, therefore the world hateth y…u. And after him Saint John 1. Epiſt. 3. 13. Marvell not my Brethren if the world hate you.

Even as there is a naturall Antipathy between ſome beaſts, as a Wolfe will worry and devoure a Lambe, though it lye downe quietly by it, ſo there is a ſecret Antipathy betweene an ungodly and a godly perſon, though never ſo willing to live in peace. Hence it is a ſport to them to doe miſchiefe, a contentfull thing to vex them. If they heare evill of them, they will beleeve and divulge it; if they have aſcoffe to flout them with, they will vent it; if they have a deſire to harme them, they will practiſe it. And that they hate them becauſe they are godly, appeares by the falſhood of their pretences for their hatred. They pretend they hate them for cenſuring them, ſometimes for faction, turbulency, ſedition, ſometimes for hypocriſie and ſuch like pretences. And yet who more cenſorious, factious, turbulent, ſeditious, falſ-hearted than themſelves? or whom doe they favour more than ſuch perſons? doubtleſſe if the godly were ſuch, they would love them as being like themſelves. Search the matter to the bottome, and it will appeare that theſe are but colours to cloke their hatred with from the eyes of men. It appeares by the univerſality of their hatred to godly perſons. If their hatred were particular to ſome, it might be ſurmiſed it came from ſome particular p. 7cauſe of difference. But experience ſhewes it to be generall, their ſpirits are imbittered againſt thoſe that they never had any dealing with, their hearts riſe againſt thoſe they never ſaw, if they heare or conceive them to be Preciſians, Puritans, Round-heads, or if there be any other Appellation by which they denominate godly perſons. Though the ſame perſons were delightfull to them before, though they were eſteemed & prayſed by them, yet when once they begin to be godly they loath them, vilifie them, abuſe them. It appeares further, in that they hate them notwithſtanding neare relations, by reaſon of which nature teacheth them to love them. An unrighteous father or mother will not brooke a righteous child, an Idolatrous, husband will not agree with an holy wife: they that agree not in the true worſhip of the ſame God, cannot agree among themſelves. Beſides this hatred is implacable, without mercy: there muſt be no favour ſhewed to a Puritan, when a Papiſt, a Drunkard, a Thiefe, a wandring rogue ſhall finde favour, come off eaſily in any tryall, be remitted any wrong; but no plea, no interceſſion, no deprecation ſhall prevaile to ſave a godly perſon from the extremity of oppreſſion.

Secondly, ungodly men are of unquiet ſpirits, they are like Satan that never reſts, Matth. 12. 43. The wicked, ſaith the Prophet, Iſay 57. 20. are like the troubled ſea, when it cannot reſt, whoſe waters caſt up mire and dirt. They are ſtill ſurmiſing ſome evill, or inventing ſome evill, or ſpeaking ſome evill of them, or acting ſome evill againſt them. It is wages enough for them to doe hurt to godly men, though they hazard life, eſtate, credit, and their ſoules too, yet they are furiouſly carried to doe them miſchiefe, Come ſay they, Jer. 18. 18. let us deviſe deviſes againſt Jeremiah; come let us ſmite him with the tongue. They deviſe miſchiefe on their Beds; they ſet themſelves in a way that is not good: they ab…erre not evill, Pſal. 36. 4. They ſleepe not except they have done miſchiefe, and their ſleepe is taken away unleſſe they cauſe ſome to fall, Prov. 4. 16.

Thirdly, they be injurious. The beſt of them, ſaith the Prophet, is a Briar; the moſt upright is ſharper then a thorne hedge, Micah 7. 4. Take the beſt, that is, the moſt civill, ingenuous, regular, of unregenerate men, ſuperſtitious people, carnall worldlings, lukewarme formaliſts, they cannot brooke a zealous religious perſon, if they cannot wound deadly they will ſcratch and teare their fleſh, if they cannot bite, they will barke and ſnarle at them.

Fourthly, they are proud, high conceited of themſelves: But the godly are of no account in their eyes; they conceive themſelves Gyants, godly men as Pygmees; now pride begets diſdaine, and inſolent behaviour. When pride compaſſeth them about as a chaine, violence covereth them as a p. 8Garment, Pſal. 73. 6. when pride is in the heart there will bee ſpurning and trampling upon with feet.

Laſtly, ungodly men are acted by Satan, Epheſ. 22. He is the ſpirit that worketh in the children of diſobedience. And they that are ruled by Satan muſt needs doe what hurt they can to godly perſons. When the Devill entred into Judas his heart he could not ſtay but goes out preſently about his worke of betraying his maſter, John 13. 27. no ſooner have they a Commiſſion from Satan, but they are preſently ready to execute it. And therefore it cannot bee but that while the godly live among the unjuſt they ſhould be under temptations.

Applic. For application of this Truth, we may be informed in the reaſon of the preſent miſchievous carriage of unjuſt men towards the godly, why they now tempt them, not onelyonly by perſwaſions to ſinne with them, but alſo by ſcorning, contemning and injurious dealing, yea and (as the preſent experience proves it true) by miſchievous Plots to deſtroy them, and to root them out of the Land of the living: The late example of their practiſes, which occaſioned this dayes ſolemnity is a moſt remarkable Inſtance of the malignity of ſpirit that is in the hearts of wicked men againſt godly perſons. What the plot was you have heard from the relation read to you. I hope you thereby ſufficiently apprehend the certainty and manner of it from their owne confeſſions, the miſchievouſneſſe of it, how great it would have beene, if it had taken effect: and by ſomething in the relation, as the ſecuring of ſome perſons and houſes by privy markes, who were like themſelves, and the deſtinating of others to a panolethrie, it appeares that it was carried with a hatred and enmity againſt godly perſons, whom they have branded with the name of Round-heads.

I deny not but it hath beene alleadged, that the reaſon of this plot was loyalty to the King, that they might expell out of the Citie, thoſe that rebell againſt him, and admit his forces into it: concerning this matter it is needfull ſomething be ſpoken. The conſtant Proteſtation of the Commanders and Souldiers here is, That they will maintaine to the utmoſt of their power with their life and fortunes the Kings majeſties royall perſon, honour and eſtate. If any ſhall keepe this Citie againſt the King, undoubtedly that perſon ſhould be made an example by ſome heavy end. I hope none here have any ſuch thoughts or purpoſes; but that their ends are right to protect it for the King, and not againſt the King. But it will be ſaid, How can that be, ſith it is againſt his will? his command is to the contrary? Concerning this, thus much is ſaid, that even by the judgement of thoſe perſons againſt whom lies no exception p. 9it hath been granted, that ſometimes it may not bee rebellion to reſiſt the perſonall will and command of the King. I will alleadge three inſtances. The firſt out of a Booke intituled The true difference betweene Chriſtian ſubjection and Antichriſtian Rebellion, compoſed by Thomas Bilſon afterwards Biſhop of Wincheſter, and in great power at Court in King James his dayes, dedicated to Queene Elizabeth, and for ought can be gathered by the frequent Printing of it, and the preferment of the Author adjudged Orthodox. In it there are theſe words.

If a Prince ſhould goe about to ſubject his kingdome to a forraine realme, or change the forme of the Commonwealth from imperie to Tyranny or neglect the Lawes eſtabliſhed by common conſent of Prince and people to execute his owne pleaſure: in theſe, and other caſes which might be named, if the Nobles and Commons joyne together to defend their ancient, and accuſtomed liberty, Regiment and Lawes, they may not well be accounted Rebels. And a little after. As I ſaid then, ſo I ſay now, the law of God giveth no man leave to reſiſt his Prince: but I never ſaid that Kingdomes and Common-wealths might not proportion their ſtates as they thought beſt by their publike Lawes, which afterward the Princes themſelves may not violate. By ſuperiour Powers ordained of God wee underſtand not onelyonly Princes, but all politicke ſtates and regiments, ſomewhere the people, ſomewhere the Nobles having the ſame intereſt to the Sword that Princes have in their kingdomes. And in kingdomes where Princes beare rule by the Sword, we doe not meane the Princes private will againſt his Lawes: but his Precept derived from his Lawes, and agreeing with his Lawes: which though it be wicked, yet may it not be reſiſted of any ſubject with armed violence. Marry when Princes offer their ſubjects not juſtice; but force: and deſpiſe all lawes to practiſe their luſts; not every, nor any private man may take the ſword to redreſſe the Prince: but if the Lawes of the Land appoint the Nobles as next to the King to aſſiſt him in doing right, and with-hold him from doing wrong, then bee they licenſed by mans Law, and ſo not prohibited by Gods to interpoſe themſelves for the ſafeguard of equity and innocency and by all lawfull and needfull meanes to procure the Prince to be reformed: But in no caſe deprived where the Scepter is inherited.

The ſecond inſtance is in King James, who in his anſwer to Cardinall Peron his Oration to the three eſtates of France, ſpeakes of the Proteſtants in France, who had ſundry times in the dayes of Francis the ſecond, Charles the ninth, and Henry the third, Kings of France, taken p. 10up Armes againſt the oppreſſion of the Guiſian faction at Court maintained by thoſe Kings, as of the Kings beſt ſubjects, and that their civill warres was not taking up armes againſt their King, it was but ſtanding on their Guard; which the event proved to be true.

The third inſtance is the Act of Parliament confirming the Treaty with the Scots Commiſſioners paſſed by our preſent King this very Parliament, in which it was enacted, That the Scots Covenanters who had ſeized on Edenborough Caſtle, raiſed an Army in Scotland againſt the Kings will, and entred England therewith, were nevertheleſſe on September 7. 1641. to bee declared in all Churches of this kingdome of England no Rebells: from which alſo they were acquitted by our preſent King in their Parliament of Scotland. But it will bee ſaid, that though things are carried never ſo violently or unjuſtly, yet Chriſtians are taught to ſuffer, not to reſiſt.

Anſw. It is true, wee may not reſiſt Authority; but ſuffer under it, though proceeding unjuſtly. We are forbidden to reſiſt not only the ſupreame, but alſo the meaneſt perſon in authority proceeding according to authority, that is, in a way of law judicially, though the proceedings be unjuſt, yet while the proceedings are according to authority, there is no reſiſtance allowed but by ſuffering. But if ſo be that the proceeding be by meere violence, ſpoyling men of their goods, deſtroying, reſtrayning their perſons without any legall charge, ſurely Gods Law hath not debarred men of the uſe of the Law of nature, which directs a man to defend though not to revenge himſelfe againſt violence; ſuppoſe a Prince ſhould take with him a company of robbers and cut-throates, and ſet upon a Subject by the high way, I would have it conſidered whether a Traveller might not defend his perſon and goods: and in like manner may it be ſaid concerning breaking into a mans houſe. Though Davids heart ſmote him when he cut off the lap of Sauls garment, yet we reade not that he repented his gathering a band of men to him, his getting into ſtrong holds for defence of himſelfe againſt Saul.

If there were now any that had a hand in this wicked Plot here preſent, I would ſpeake to them by way of Expoſtulation. What have the godly done, or what do they that there ſhould bee ſuch devices againſt them? If it be ſaid they are factious, and diſturbe the land by their faction; I would further know what is their faction? Doe they make a ſide or party to engroſſe wealth, honour or ſecular power to themſelves? They ſtrive much you will ſay to prevaile; True, they ſtrive, but for whom? for themſelves, or for God? What is it they are earneſt p. 11for? Is it not for a neceſſary reformation? Is it not that the holy Ordinances of Chriſt may bee kept from prophanation by the promiſcuous admittance of all forts of open ungodly perſons, drunkards, ſwearers, &c. unto them? Is it not that thoſe inventions of men which are by many thought parts of Gods worſhip, without which Gods ſervice is not well performed, and conſequently ſuperſtitious in their uſe, may be removed? Is it not that Gods worſhip may be reduced from a meere empty formality by ſaying prayers, & reading out of a Book, to a lively & fruitful performing therof? Is it not that in ſtead of a ſwarm of ignorant Miniſters, that have not knowledge or skill to teach the principles of Chriſtian Religion, of licentious, and lewd Miniſters that by their evill life are a ſhame to our Religion, of meere worldlings, of proud ambitious Miniſters that ſeeke their owne things, and not the things of Jeſus Chriſt, of corrupt Miniſters that are corrupt in their opinions, as in the doctrine of Grace, Chriſts preſence in the Euchariſt, &c. there may be placed over the Church of Chriſt godly, able, painefull, orthodox Miniſters that may guide the people of God into the way of peace? It it not that in ſtead of that kinde of diſcipline which all the world knowes hath beene uſed onelyonly to draw mony out of mens purſes, to oppreſſe godly perſons, and holy exerciſes tending to promote knowledge and pietie under pretence of conventicles, to domineere and Lord it over Gods heritage, there might be a right way of diſcipline ſet up, tending to the right ordering and furthering of Gods worſhip? Is it not that in ſtead of the increaſe of Popery and the Maſſe (which are likely in time unleſſe prevented to overgrow true Religion) preaching of Chriſt may be promoted? If this be their faction, ſo farre as I can conceive it is a faction for God, and they that ayme at their oppreſſion for this cauſe, aime at the oppreſſion of godlineſſe and godly perſons.

Secondly, wee may hence learne that they doe ill provide for their peace, that doe favour ſuch unrighteous perſons. If yee aske who doe ſo? I anſwer; firſt, they that chooſe to dwell neare them for worldly advantages: This was Lots ſinne and folly, Gen. 13. 10, 11, 12, 13. who choſe his habitation in Sodom, becauſe it had a pleaſant and fruitfull ſituatuation, though the inhabitants were exceeding wicked before the Lord. Yee know how ill he ſped by going to Sodom, thinking to get more wealth he loſt all. Secondly, thoſe that make marriages, leagues and bonds of amitie with them. Uſually ſuch perſons finde their marriages to be their miſery, their friendſhip to be their ſnare. They that p. 12were mingled among the heathen learned their workes, and they became a ſnare to them, Pſal. 106. 35, 36. Jehoſaphat his joyning in affinitie with Ahabs houſe occaſioned the breaking of his ſhips, the corrupting of his family, and the deſtruction of many of his poſterity. Thirdly, thoſe that connive, bolſter up, plead for ſuch men, it is uſuall with God to make them a vexation in the concluſion to thoſe that have upheld and pleaded for them. Fourthly, thoſe that commit power to them by chooſing them to be Magiſtrates and officers of truſt; They that put into imployment malignant ſpirits againſt the godly, muſt look to have a temptation and a ſnare by them.

Thirdly, it ſhould warne us to take heed of unneceſſary ſocietie, with unjuſt and ungodly men: we are commanded not to be unequally yoaked with unbelevers, 2 Corinth. 6. 14. there muſt bee a ſeparation from them, verſ. 17. I cannot now examine the ſeverall ſorts and caſes of ſeparation both civill and eccleſiaſticall. This in the generall may be ſaid, he that heeds not to avoyd ſocietie with ungodly men which is not needfull, doth certainly caſt himſelfe into temptation.

Fourthly, it ſhould warne us how we deale with ſuch kind of men when we are neceſſitated to have any thing to doe with them. It was the ſaying of David in his Cygnea cantio, his laſt words, 2 Sam. 23. 6. 7. But the ſonnes of Belial ſhall be all of them as thor…es thruſt away, becauſe they cannot be taken with hands. But the man that ſhall touch them muſt be fenced with iron, and the ſtaffe of a ſpeare. He that muſt have to doe with wicked men had need be fenced with iron. If you aske how? I anſwer.

1. Be armed as Lot was, with the ſpirit of mourning, ye muſt mourne for their ſinnes as Lot did here, 2 Pet. 2. 8. That righteous man dwelling among them in hearing and ſeeing vexed his righteous ſoule from day to day with their unlawfull deeds. If yee muſt be in their company, yet yee muſt not delight in their company: if yee doe, it is a ſigne yee are of the ſame diſpoſition with them. There is ſometimes a neceſſitie of their company by reaſon of naturall relation, neighbourhood, trading; but there is a greater neceſſity that we mourne for their ſwearing, ſcoffing, lying, prophane ſpeeches which we cannot remedy.

2. Take heed of truſting them or hearkning to them, make them not of thy privie counſell, unleſſe thou wouldſt be betrayed by them. It is the Prophet Micah his uſe, Mic. 7. 4, 5. Becauſe the beſt of them is a Briar, truſt not in a friend, put yee not confidence in a guide, keepe the doores of thy mouth from her that lieth in thy boſome. And the Prophet Jeremiah, Chap. 9. 4. Take yee heed every one of his neighbour, and truſt yee not in any Brother; p. 13for every Brother will utterly ſupplant, and every neighbour will walke with ſlanders.

3. Thou muſt be wiſe in ſpeaking to them, Pſal. 39. 1. I will keepe my mouth with a bridle, ſaith David, while the wicked is before me, when wee are in the company of evill men we have need looke to the motions of our tongues.

4. Get patience, and meekeneſſe in bearing their injuries and reproaches. In ſuch company thou ſhalt meete with Temptations, and therefore ſhouldſt be fitted to encounter with them.

5. Be wiſe how thou doe reprove them: though reproofe bee a duty, yet it muſt bee well managed; our Saviours direction is, Matthew 7. 6. Give not holy things unto the Dogs, neither caſt pearles before Swine leſt they trample them under their feet, and turne againe and rend you.

6. Endeavour by all good meanes to convert them. Take heed of complying with them in their wayes, under pretence of turning them. That's the ready way for them to glory and inſult over thee and to harden themſelves. But bee thou as a light ſhining before them to convince them, Philippians 2. 15.

7. If wee cannot convert them, yet let us endeavour to reſtraine them by our authority, prayers and power with them.

Fiftly, It ſhould admoniſh us to prepare our ſelves for theſe temptations: while yee live on earth yee ſhall not live in a heaven of Saints, but in a world of ungodly men, and therefore make account of temptations and fit your ſelves for them; yee that be here of this Citie becauſe God hath given you deliverance now, doe not grow ſecure, but thinke ye may have more trialls. Remember the ſpirit of wicked men is reſtleſſe, though they miſſe in one plot they will attempt another; according to the ſpirit by which they are guided, as Satan goes about ſeeking whom hee may devoure, ſo doe wicked men his Agents.

Sixtly and laſtly, Herein is manifeſted the gratious providence of God for the godly, that though they are under Temptations, yet they are delivered from them, though they walke among ſnares, though they are placed as Chriſt ſaith as ſheepe in the midſt of wolves, a few weake ſheepe in the middeſt of a great multitude of ravening wolves, yet the Church is preſerved, this is Gods work; ſo it was at this time in this City, a ſmall company of godly perſons preſerved from a great number of malignant ſpirits within and without it: O let us admire the goodneſſe of our God herein. It is the buſineſſe of this day: Doe it fully, p. 14Let your ſpirits be raiſed up in admiration of Gods care and working for his people. Let your hearts and tongues magnifie God, and ſay, Great is the Lord, and great are his workes▪ and great deliverances giveth he unto his people. Happy O people ſaved by the Lord. Happy are they that be in ſuch a caſe: yea rather happy are they that have the Lord for their God.

2 PET. 2. 9.

The Lord knoweth how to deliver the Godly out of Temptation, and to reſerve the unjuſt unto the day of judgement to be puniſhed.

WEE have conſidered in the Morning the eſtate of the Godly in reſpect of unjuſt men among whom they live: they are under Temptation. We are now to conſider their eſtate in reſpect of Gods care and aſpect to them. The Lord knoweth how to deliver them. The Truth emergent from hence is this. Though it be that the godly while they live among unjuſt men be in temptation: yet God knowes how to deliver them. This is the expreſſe aſſertion of the Text. The Lord knoweth how to deliver the godly out of Temptation. The phraſe [The Lord knoweth] imports both care, providence, and vigilancy to deliver, and alſo skill and wiſdome how to contrive it, and conſequently, certainty of deliverance. To like purpoſe are many other places of holy Scripture, Pſal. 9. 9. The Lord alſo will be a refuge for the oppreſſed, a refuge in times of Trouble, Pſal. 33. 18. Behold the eye of the Lord is upon them that feare him: upon them that hope in his mercy, to deliver their ſoule from death. To make this Truth a little more explicate, we are to conſider, that this skill, vigilancy and providence of God in delivering the godly out of Temptation,

Firſt, Hath reference to divers ſorts of deliverance. There are divers kinds of deliverance, and divers degrees in thoſe kindes. There is a deliverance of the Soule from the wrath of God. Jeſus that delivereth from the wrath to come, 1 Theſſ. 1. 10. A deliverance from the power and guilt of ſinne, from the anguiſh and horrour of conſcience, from deſertion and Apoſtaſy. There are deliverances of the body, of the naturall life, from death, from teares, from ſickneſſe, from wants, from danger. The Lord knowes how to accommodate his deliverance, to give deliverance p. 15according to what kind & degree he thinks meet. Sometimes God delivers from death, Pſa. 116. 8. Thou haſt delivered my ſoule from death. Sometimes by death, Iſa. 57. 1. The righteous periſheth and no man layeth it to heart; and mercifull men are taken away, none conſidering that the righteous is taken away from the evill to come. See, The Lord knowes ſundry wayes of deliverance, not onelyonly by keeping them from the hands of unjuſt men, but ſometimes by letting them fall into their hands.

Secondly, It hath reference to the perſons delivered. Sometimes the Lord delivers many, ſometimes few, ſometimes whole Cities and people, ſometimes a ſmall remnant in them, Rom. 9. 27. Iſa. 10. 22. Though the number of the children of Iſrael be as the Sand of the Sea, a remnant ſhall be ſaved: though there be great multitudes of men, yet a few ſhall be delivered.

Thirdly, it hath reference to the meanes of deliverance. Sometimes the Lord delivers by a viſible power, ſometimes the Lord delivers by an inviſible working, ſometimes God delivers by putting a meere fancy into the mind of the enemy, ſomtimes by a reall accident unthought of: 1 Sam. 23. 26, 27. Saul and his men, had encompaſſed David and his men round about to take him. But there came a Meſſenger unto Saul, ſaying, Haſte thee and come: for the Philiſtines have invaded the Land. Wherefore Saul returned from purſuing after David, and went againſt the Philiſtines. Sometimes the Lord delivers by an Angell, ſometimes by men. That which the Prophet ſpeaketh, Iſa. 28. 29. is true of the meanes of deliverance. This alſo commeth forth from the Lord of hoaſts, who is wonderfull in counſell, and excellent in working. That we leaſt dreame of, is oft times the meanes of deliverance; that which we moſt hoped in, is oft times moſt unprofitable to us.

Fourthly, It hath reference to the caſe of the perſons delivered. Sometimes the unjuſt perſons be many, ſtrong, cunning, active, malicious: on the other ſide, the perſons delivered are few, weake, diſtracted▪ fearefull, ſimple, yet notwithſtanding the Lord knowes how to deliver them. Even theſe poore ones are preſerved, and thoſe ſtrong, cunning and active men miſſe of their prey▪

Fifthly, It hath reference to the time of delivery. Gods skill, vigilancy, and providence is clearely ſeene, in the ſeaſon and opportunity of deliverance, Iſa. 64. 3. Then didſt terrible things which we looked not for: when the caſe of perſons reſcued is in appearance hopeleſſe, yet the Lord knowes how to deliver even then.

Sixthly, It hath reference to the fruits and conſequent of the deliverance. There is a deliverance which is but incompleate: perſons are p. 16delivered from one judgement, but reſerved to another. The King of Sodom was delivered from the Kings that came againſt him, but reſerved to fire and Brimſtone. Sometimes God gives a compleat deliverance that procures a continued peace. Jehoſhaphat was delivered from the invaſion of the Moabites, and the fruite of it was, the Realme was quiet: for his God gave him reſt round about, 2 Chron. 20. 30. Sometimes God gives a deliverance which ends in triumph and glory; ſometimes a deliverance which leads to more temptations. God it may be gives a deliverance to ſhew what he would doe if wee would cleave to him: but becauſe of our forgetfulneſſe of God, our not rendring againe according to his mercy, we may be delivered from one conſpiracy ſo as to fall into another, from one evill ſo as to be reſerved to a greater.

The reaſons why God doth thus providently and skilfully deliver the godly out of temptation are;

Firſt, becauſe of his promiſe, God hath ingaged his word for the deliverance of his people, Pſal. 50. 15. I will deliver thee, and thou ſhalt glorifie mee.

Secondly, becauſe they pray to him: in the ſame place he ſaith, Call upon me in the day of trouble, and I will deliver thee. God will not be wanting to the prayer of the poore deſtitute, he will heare their cry. Though it be that proud Atheiſticall perſons make no reckoning of prayer, as if it could doe any thing for deliverance, yet ſure prayer is a mighty engine with God, it is of ſingular force for deliverance. The effectuall ſervent prayer of the righteous avayleth much, Jam. 5. 16.

Thirdly, becauſe of his love▪ for that makes him imploy his wiſedome and power for the deliverance of the godly, Deut. 33. 3. yea hee loved the people; all his Saints are in thine hand.

Becauſe they reciprocally love God, and are tempted for his ſake. For thy ſake we are killed all the day long and counted as ſheepe for the ſlaughter, Pſal. 44. 22. Therefore he muſt needs favour their cauſe, and be engaged in point of honour to deliver them, Pſal. 91. 14. Becauſe he hath ſet his love upon me, therefore will I deliver him. A good maſter will not ſuffer his ſervant to miſcarry for his fidelitie in doing his buſineſſe. Surely God that is the beſt maſter, who hath farre more goodneſſe then all the creatures, will not faile to protect and reſcue his ſervants, his children, that are in danger for his ſake. Beſides it concernes God to ſhew himſelfe juſt, in righting the innocent, that he may make good his title, The God of judgement. The Lord knoweth the way of the righteous, Pſal. 1. 6. and therefore is by his righteouſneſſe bound to helpe them.

p. 17Fiftly, the rage of the enemies is a ſufficient reaſon for God to deliver his people, and to imploy his providence and power for their reſcue▪ Deut. 32. 27. ſaith God, I would make the remembrance of them to ceaſe from among men, were it not that I feared the wrath of the enemy leſt their aduerſaries ſhould behave themſelves ſtrangely. The Lord intends to uſe wicked men as his rod often times to ſcourge the godly: but he intends they ſhould correct them, not deſtroy them, he would not have them altogether unpuniſhed yet corrected in meaſure: hee would not have them loſt though chaſtiſed. Therefore hee gives deliverance at laſt though the enemy rage much; The rod of the wicked ſhall not reſt upon the let of the righteous: leſt the righteous put forth their hand unto iniquity, Pſal. 125. 3. Becauſe he knowes the enemy is implacable, unmercifull, knowes not how to put bounds to his rage, but acts in his fury ad extremum virium, to the utmoſt of his power, therefore God ſets bounds to his rage and curbs his fury, Pſal. 76. 10. Surely the wrath of man ſhall praiſe thee: the remainder of wrath ſhalt thou reſtraine.

Sixtly, the preſumption and boaſting of the enemy is a great motive to God to deliver his people. Thus the Pſalmiſt urgeth God to remember the reproach of the enemy, the voyce of the enemy, Pſal. 74. 18. 23. Becauſe they conſpire together, they ſay, Come let us deſtroy them all together, let us out them off from being a nation, that the name of Iſrael may be no more in Remembrance, Pſal. 83. 4. they ſay let us perſecute and take him, there is none to deliver him, they magnifie their owne power, they deride the poore godly man, as if there were no helpe for him in God, they promiſe to themſelves ſatisfaction of their rage, malice, covetouſneſſe, therefore God will diſappoint them. Becauſe of Senacheribs blaſphemy and reproach God delivered Hezekiah and Hieruſalem. Becauſe thy rage againſt me, and thy tumult is come up into mine eares: therefore will I put my hooke into thy noſe, and my bridle in thy lips, & I will turne thee backe by the way by which thou cameſt, ſaith God, Iſa. 37. 29. not onelyonly by reaſon of the cries of the oppreſſed, but alſo by reaſon of the bragges of proud tongues that have ſaid, We will prevaile, who is Lord over us? therefore ſaith God, I will ariſe, and ſet him in ſafety from him that p…ffeth at him, Pſal. 12. v. 5.

Applic. For Application. Firſt, this may ſerve to abate the preſumption and boaſting of unrighteous men in their practiſes againſt the godly. It is uſuall with ungodly perſons when they have hatched a plot, when they have gathered a power, to inſnare and cruſh the godly to promiſe themſelves certainty of prevayling becauſe of their cunning, confederacy, ſecrecy: becauſe they conceive the godly have no power, p. 18or no wit to withſtand them. And therefore in the laying of all their plots, in the purſuing of all their deſignes they make God as a cipher, and vilifie godly perſons, as if they were a contemptible poore nothing. And all is becauſe they have no acquaintance with this truth that God knowes how to deliver the godly out of temptation. Wherefore they vaunt and boaſt themſelves: all their ſpeech is of their great multitude, great partie, ſtrong power, good Commanders, wealthy men, cunning plotters, firme union, theſe and ſuch like things they glory in. Senacherib makes no other account but to take Jeruſalem by reaſon of his multitude of Chariots and horſemen, ſends word to Hezekiah by Rabſhakeh to this purpoſe. Thinkeſt thou that thou ſhalt be delivered out of my hands? I will give thee two thouſand horſes if thou be able on thy part to ſet riders upon them. As if he had ſaid, thou haſt ſo few men as not to bee able to furniſh two thouſand horſes with able riders, and how then canſt thou ſtand againſt me who bring into the field hundreds of thouſands? The ſame thought is in other ungodly perſons, they make no account but to prevaile and carry the day becauſe of their multitude and confederacie. God is ſecluded from their thoughts, as if he were but a looker on that did nothing. But as we uſe to ſay, they that reckon without their hoſt muſt reckon againe: they that reckon without God make up an eaſie reckoning, but a fooliſh one: they pleaſe themſelves in a vaine preſumption which cannot hold. Experience might enforme them, that when men preſume moſt, they faile moſt, and that Gods people are then neareſt to deliverance when they are in appearance in the moſt hopeleſſe condition; The reaſons hereof are evident. God knowes how to deliver when man doth not, and when men ſay there is no helpe for him in his God, then it is that God doth moſt certainly appeare with deliverance. Out then with all theſe Atheiſticall thoughts, as if the godly and their cauſe were loſt, when forces faile, enemies grow potent, and are many in number. Let this one experiment of this Cities deliverance teach you to ſee the preſumption of men to bee a vaine thing. When almoſt was there a time wherein a City was nearer ſpoyling and deſtruction, and yet preſerved? The narration read to you may eaſily give you to conceive how neere it was to be taken, how great the preſumption of the plotters was of the ſucceſſe. Yet loe in this one inſtance this truth verified, The Lord knoweth how to deliver the godly out of Temptation: by his skill, and vigilancy we have had deliverance. Let not then proud ſpirits vaunt of their plot and power, but remember what Jethro ſaid concerning the deliverance at the red Sea, Exod. 18. 11. Now I know that the Lord is greater then all Gods: for p. 19in the thing wherein they dealt proudly hee was above them.

Secondly, This ſhould ſtrengthen our faith, and encourage us to ſeeke unto God and rely upon him, even then when in our owne apprehenſion we be at the weakeſt, and the enemy moſt potent. So did Jehoſaphat, 2 Chron. 20. 12. O our God wilt thou not judge them? For wee have no might againſt this great company that commeth againſt us: neither know wee w…at to doe: but our eyes are upon thee. And a little after, verſ. 15. Bee not afraid nor diſmayed by reaſon of this great multitude: for the battell is not yours but Gods. Be it that wee be brought to great ſtraights, ſo that we ſee no way of eſcape, no meanes of helpe, yet let our eyes be fixed on the power that is above, ſtill keepe up your heart with prayer in dependance upon God. And let me tell you, that faith is as good as a whole Army, yea it is more then great forces, By it the Saints have obtained victories, eſcaped the edge of the Sword, Heb. 11. 34. Marke what Hanani the Seer told Aſa, 2 Chron. 16. 7, 8, 9. Becauſe thou baſt relied on the King of Syria, and not relied on the Lord thy God, therefore is the hoaſt of the King of Syria eſcaped out of thine hand. Were not the Ethiopians and Lubins a huge hoaſt with very many Chariots and horſemen? yet becauſe thou didſt relie on the Lord he delivered them into thine hand? For the eyes of the Lord run to and fro thoorow out the whole earth to ſhew himſelfe ſtrong in the behalfe of them whoſe heart is perfect toward him. The truth is: Faith is our greateſt ſtrength; Armies be of no power without God, and when God makes an Army to be a ſcourge to a people, it is likely becauſe they want faith in God for deliverance. Oh that then our hearts might be eſtabliſhed upon God, whatever ſtraights wee are brought to, that wee could learne to cling, and reſt, and hang upon him by faith, though outward helpe faile. He is the Lord of hoſts, the God of all power and wiſedome: Let our faith in God be ſtrong, though the arme of fleſh wee uſe bee weake.

Thirdly, if God be ſo expert in deliverance, we ſhould learne to waite upon God, and to ſtay his time for deliverance. God doth not deliver according to thy will, but according to his owne purpoſe, and therefore we ſhould quiet our ſelves in his wiſedome and care, patiently ſtaying till he be pleaſed to ſend deliverance. We are ready to anticipate Gods worke, to preſcribe the way and time of deliverance, and if they faile to begin to grow weary with waiting, yea to draw deſperate concluſions therefrom, and all is becauſe wee have not learned this leſſon, that the Lord knoweth how to deliver when man doth not; that his wayes are unſearchable and paſt finding out by us, that he reſerveth the ordering of meanes, the time when, and the extent of p. 20deliverance how farre it ſhall reach. Learne then to bee contented though hee diſappoint thee in the way of deliverance thou fixeſt thy thoughts and hopes on, and keepe up thy confidence in God his faithfulneſſe and power. Remember that of the Prophet, Iſa. 28. 16. He that believeth ſhall not make haſte.

Fourthly, if it be the Lord that knowes how to deliver, then when we have deliverance, we muſt remember to magnifie his wiſedom, goodneſſe, care, vigilancy and providence. And this is the proper buſineſſe of this day. God hath given a great deliverance to this Citie. And I beſeech you to conſider to whom it can bee aſcribed but to him. It were extreame ſottſhneſſe for any man to imagine that ſuch a deliverance came by chance, that it was hap-hazzard, uncertaine blinde Fortune that did ſo diſcover and prevent a plot ſo long before contrived, and ſo neere the accompliſhment, nor can it be conceived to have been by the foreſight of men. The truth is, all ſorts of perſons were in a dubious and trembling condition. A plot was feared, but what it might be, or what way to diſcover it, I ſuppoſe the Agents in the diſcovery knew not till God directed ſome unexpectedly to give intelligence. Thoſe that ſate at the ſterne here will acknowledge they were at a ſtand, and knew not what to doe: thoſe that ſeemed beſt to underſtand the ſtate of things, here conceived them in a hopeleſſe condition. If then it cannot be aſcribed to fortune, or to men, to whom ſhall wee aſcribe the delivery but to God? Doubtleſſe they ſhew themſelves arrant fooles, groſſe doaters, ſottiſh perſons, ſtupid wretches, that will not ſay, Digitus Dei eſt hic, herein is the finger of God. That a plot contrived with ſo much cunning, brought on ſo neere to an iſſue, ſhould even then bee diſcovered, even then be prevented when it was to be acted, with ſuch a mercifull preſervation of thoſe againſt whom it was intended, bindes us to give great praiſe unto God. Let us then with our whole heart acknowledge, that great hath the wiſedome, providence and vigilancy of God beene over this place in diſcovering and preventing this plot.

To make us more ſenſible hereof, let us conſider the greatneſſe of the delivery by the number of perſons delivered, even many thouſands of lives in all likelihood, a whole City, and a great City preſerved. Yea doubtleſſe thoſe that conceived themſelves ſafe enough have cauſe to acknowledge their deliverance. Let men dreame of a word or a ſigne as a ſecuritie for them; alas! in a furious concourſe, while men are in heate of blood, doe yee thinke they can attend to obſerve and marke a word, a little white Tape in the boſome or in the hat? Alas! who may not eaſily conceive that in ſuch a confuſion as muſt needs have been p. 21at the riſing up and entring of ſo great forces into a City, in ſuch hurly burly, in ſuch fighting there would have beene little diſtinction made of inhabitants, yea poſſibly (as is uſuall in ſuch fights) their owne Forces ſome of them might have ſuffered as enemies. It is eaſie to conceive that not onelyonly goods, but alſo perſons would have periſhed together. And therefore they that imagined themſelves ſafe enough by reaſon of the good will they thought the parties plotting and invading did beare to them, yet have reaſon to acknowledge a great deliverance of them in the diſappointing of this Plot, not onelyonly the perſons particularly deſigned to deſtruction, but alſo many hundreds of thoſe who thought themſelves ſafe enough, would have beene involved in the common ſlaughter.

Secondly, let us conſider the greatneſſe of the deliverance in the fulneſſe of it. Though many thouſands were deſtinate to deſtruction, yet not the haire of one mans head loſt, not one drop of blood ſhed, not one perſon that we know of loſt, no not ſo much as one Peny: this was a great deliverance.

Thirdly, let us conſider the greatneſſe of the deliverance by the ſmalneſſe of the meanes. A deliverance in a manner without any helpe againſt a great Power: without any foreſight againſt a vigilant enemy: that God might have all the glory, and man onelyonly the knowledge of his owne weakeneſſe.

Fourthly, a deliverance in a deſperate caſe, when the enemy was confident, when the preſerved were fearefull.

Fiftly, a deliverance in the very nicke of time, immediately before the plot ſhould have beene acted.

Sixtly, a deliverance that hath vouchſafed to make for the preſent, the place ſafe, the inhabitants in a better poſture for the future, which may in probability tend to the peace of the whole kingdome. However it bee that things ſucceed, yet ſurely there could not bee a way in likelihood that might have tended to the ſhortning of this warre, and ſo conſequently to the peace and quietneſſe of this kingdome more effectuall then this, that God was pleaſed to deliver this City: And which is of all the moſt bleſſed effect, it hath redounded to Gods glory by many thankſgivings to him, which we this day with the acclamations of our ſoules give unto him: and I doubt not but that it will tend much to the undeceiving of the people from thoſe hard thoughts they have had of the godly as turbulent, and diſcover the deepe wickednes that is in the hearts of malignant ſpirits, notwithſtanding all their pretences, ſo that I hope in time it ſhall be that as in the dayes of Joſhua, p. 22ſo God will bring it to paſſe that no dog ſhall move his tongue againſt his people, and all will ſee a neceſſity of reformation in the diſcipline of the Church, which is the great deſire of all the godly in the Land. I will expreſſe my conceits unto you. I have conceived this plot in the intention of it, and many circumſtances in it very like that ever to be abhorred Maſſacre at Paris in France under Charles the ninth of France, and the diſcovery and diſappointment like unto that of the Caſtle and Citie of Dublin in Ireland ſomewhat more then a yeare ſince, by which although the warre and miſery of that kingdome hath not beene altogether prevented, yet hath beene through the Almighties ſole power in a great meaſure leſſened. Doubtleſſe the ſame ſpirit of Antichriſt hath moved in all theſe plots, and this preſent warre is ſet on foot by the ſame Jeſuiticall Achitophels, by the ſame Catholique league. It is the ſame plot that began in Scotland, but lighted on Ireland, and now in a heavy manner of England. It is plaine enough to every one that will conſider the agents, the circumſtances of it that it is the plot of Papiſts, and Jeſuited ſpirits to root out the Proteſtant Religion under other pretences. And God doth begin now to diſcover it, and I doubt not but will more diſcover it, and cleare the innocency of his people, and adde deliverances to them, but ruine and downefall to that Antichriſtian ſtate. What are wee to doe this day but to acknowledge the greatneſſe of this deliverance, to magnifie God our deliverer, and cauſe the voyce of his praiſe to bee heard; to rejoyce in Gods worke which he hath done? Though we may not rejoyce in the miſery of any man as delighting in it, though we are not to inſult over them, but to pity them, who did not pity us, though we are not to reproach them, but to pray for them, that God would ſoften their hearts and open their eyes, that they may ſee againſt whom they ſtrive; yet for as much as the Scripture ſaith, The righteous ſhall rejoyce when he ſeeth the venge mee, he ſhall waſh his feet in the blood of the wicked, Pſal. 58. 10. that God may bee magnified wee are to rejoyce that they are caſt downe, and that God hath vouchſafed unto his people a day of deliverance, and (bleſſed be his name) a day of thankſgiving without any interruption. I beſeech you let not this mercy be loſt, keepe a yearely memoriall of it, let not this day be loſt, ſpend it not onelyonly in eaſe from labour and carnall mirth, but remember that Deus nobis haec …ti… fecit, God hath done this great thing for us, and let our rejoycing be in God, our prayſes of him, Oh prayſe our God all yee people, and let the voyce of his praiſe he heard, which endues our ſoule with life, and ſuffereth not our feet to ſlip. And in your praiſes obſerve theſe directions.

p. 23Firſt, remember the great deliverance of all deliverances, even the deliverance which the Lord Jeſus the great Captaine of our Salvation hath gotten for us by his death over Hell and Death. Every deliverance we have from the inferiour inſtruments of Satan the great adverſary ſhould lead to the remembrance of the grand deliverance from Hell eternally to be remembred.

Secondly, let this deliverance confirme your faith, & erect your hope in expectation of thoſe great diliverances which all Gods people long for, even the great deliverance from Antichriſt when God will judge the whore, and avenge the ſea of blood that hath beene drunke theſe many hundreds of yeares by that cruell dominion of the Papacy, which all that love Jeſus Chriſt doe earneſtly pray for and endeavour: the deliverance from Gog and Magog when their great multitudes ſhall bee overthrowne: the deliverance from the grave, when the Earth and the Sea ſhall give up their dead. Learne we to argue as the Apoſtle doth, 2 Cor. 1. 10. who delivered us from ſo great death, and doth deliver; in whom we truſt that he will yet deliver us. God hath delivered this Citie and therefore will deliver his Church which is his owne City. It is the argumentation of the Apoſtle here. God delivered Noah from the old world at the deluge, he delivered Lot out of Sodom, and therefore, God knoweth how to deliver the godly out of Temptation. One deliverance is enough to conclude a ſucceſſion of deliverances. All Gods deliverances are grounded upon the ſame reaſon, and therefore the aſſurance of one is a confirmation of our faith concerning all.

Thirdly, learne to delight thy ſelfe in God, learne to glory and make thy boaſt in him. Say as Nebuchadnezzar himſelfe acknowledged, Dan. 3. 29. There is no other God that can deliver after this ſort. We that hope in the living God, that truſt in Chriſt Jeſus ſhould raiſe our ſpirits to an high and holy magnanimity and courage in our God, deſpiſe the Idols that ſuperſtitious perſons magnify. Hath God delivered us? Hath the Sonne of God ſaved us? away then with Croſſes, Crucifixes, dead Saints, Images, Reliques, breaden Gods; they are but dead things, they cannot deliver, they are but vanitie and lies, there is no breath, there is no truſt in them. Let us exalt our God and ſay, Our God is the living God & an everlaſting King, the portion of Jacob is not like them, Iſrael is the rod of his inheritance, Jerem. 10. Our God is a God that can deliver, and doth deliver, and will deliver. Let the experiment of Gods deliverance raiſe our hearts to an high apprehenſion of the power, and excellency and worthineſſe of our God.

Laſtly, let us cleave ſtedfaſtly to our God. Hath God ſtood to us? p. 24let us ſtand faſt to him: ſtand to his truth by profeſſing, to his commands by obeying them, ſtand unto his people by appearing for them, ſtand to his cauſe by engaging our ſelves in it, ſtand to Gods Name by truſting on it. Doth God deliver the Godly? Oh prize godlineſſe then as great gaine, as profitable for all things. Doth God heare prayers? Oh then let us uſe prayers to God. Let us contradict ſinners, and ſay, It is not in vaine to ſerve God, that there is profit in keeping his ordinances, and that we walke mournfully before the Lord of hoaſts, Mal. 3. 14. Let us returne and diſcerne between the righteous and the wicked, betweene him that ſerveth God and him that ſerveth him not, v. 18. To manifeſt which I ſhould proceed to handle the other Concluſion in the Text, The Lord knoweth how to reſerve the unjuſt to the day of judgement to be puniſhed; but time will not permit.

FINIS.

End of the text · John Tombes, Gods Providence in Delivering the Godly (1643)