A sermon preached (before God, and from him) to the Honourable House of Commons. At a publike fast, Novemb. 27. in the yeare GoD Is oVr refVge, oVr strength; a heLpe In troVbLes VerIe aboVnDant VVe finDe. By George Gipps rector of Elston in Leicester-shire, one of the Assembly of Divines. Published by order of the said House.
A Sermon Preached to the Honourable House of Commons on their Monethly Fast Novem. 27. 1644. PSAL. 46. 1. God is our refuge and strength, a very present helpe in trouble.
A Sermon Preached to the Honourable House of Commons on their Monthly Fast Novem 27. 1644. PSALM 46. 1. God is our refuge and strength, a very present help in trouble.
It is (saith he) a thanksgiving to God for his wonderfull benefits, in keeping his Church safe from all the Enemies thereof, those nations which circled them in on every side, who both in hostile and perfidious manner sought their utmost ruine.
It is (Says he) a thanksgiving to God for his wonderful benefits, in keeping his Church safe from all the Enemies thereof, those Nations which circled them in on every side, who both in hostile and perfidious manner sought their utmost ruin.
Thus therefore we close with our Text, wherein (according to my usuall method) I propound these three things. 1. Explication of the sence of the words. 2. Observation of their doctrinall truths. 3. Application thereof to our owne behoofe.
Thus Therefore we close with our Text, wherein (according to my usual method) I propound these three things. 1. Explication of the sense of the words. 2. Observation of their doctrinal truths. 3. Application thereof to our own behoof.
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Begin we with the first, the Explication, wherein we should not at all trouble you with the diversity of readings of Expositors, did not their harping upon severall strings make up a full harmony of sence:
Begin we with the First, the Explication, wherein we should not At all trouble you with the diversity of readings of Expositors, did not their harping upon several strings make up a full harmony of sense:
pathetically, God our refuge, an exclamation with exultation. Ravished affections utter broken sentences, with elevation of voice, transported above rules of Grammer.
pathetically, God our refuge, an exclamation with exultation. Ravished affections utter broken sentences, with elevation of voice, transported above rules of Grammar.
Experience of Gods mercies passed rightly improved, beget resolution for the time to come, and from both an exultation of the heart in admiration of Gods mercy.
Experience of God's Mercies passed rightly improved, beget resolution for the time to come, and from both an exultation of the heart in admiration of God's mercy.
Both are most full, thus, God is so all sufficient in strength that who fly to him for shelter, shall certainely have help from him. This for the fifth word.
Both Are most full, thus, God is so all sufficient in strength that who fly to him for shelter, shall Certainly have help from him. This for the fifth word.
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yea too great for them to beare, but that their comfort is, that they are as sure to find God a very present, great and aboundant helpe in all those their troubles:
yea too great for them to bear, but that their Comfort is, that they Are as sure to find God a very present, great and abundant help in all those their Troubles:
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Thus Augustine. Give me leave to adde one thing more to compleat the sence, and so put an end to the first generall part propounded, the explication of the words.
Thus Augustine. Give me leave to add one thing more to complete the sense, and so put an end to the First general part propounded, the explication of the words.
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There being no other verbe in the Originall Hebrew expressed but this, •inde: not that other, is, or shall be, nor any other in liew thereof, what necessity is there that we supply any? but string all the words of our text upon this verbe, Find (which we find in the Hebrew) and let it runne through them all, making one entile rich chaine thus, we shall find God our refuge, strength and very present helpe in trouble: thus in our English;
There being no other verb in the Original Hebrew expressed but this, •inde: not that other, is, or shall be, nor any other in lieu thereof, what necessity is there that we supply any? but string all the words of our text upon this verb, Find (which we find in the Hebrew) and let it run through them all, making one entile rich chain thus, we shall find God our refuge, strength and very present help in trouble: thus in our English;
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List, Owne we that one only God that made all, &c. as Acts 17. Second, Rest we not, untill we have made this God our God, by most sure and firme covenant.
List, Own we that one only God that made all, etc. as Acts 17. Second, Rest we not, until we have made this God our God, by most sure and firm Covenant.
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Eighth, Yet with this comfort, that in all of them we are sure to find God a more present, great and aboundant helper, most able and willing to helpe us through.
Eighth, Yet with this Comfort, that in all of them we Are sure to find God a more present, great and abundant helper, most able and willing to help us through.
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First, That it is the Portion of Gods Church and Children to finde in and through this life very present (yea too too present) great and aboundant troubles, for them to wade thorough.
First, That it is the Portion of God's Church and Children to find in and through this life very present (yea too too present) great and abundant Troubles, for them to wade through.
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Third, That it is the comfort of Gods Church and Children, that so doing they shall find God a very present (yea too too present) great and aboundant helpe in all these troubles.
Third, That it is the Comfort of God's Church and Children, that so doing they shall find God a very present (yea too too present) great and abundant help in all these Troubles.
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Only to save multiplyed labour, these three points being so in nature linked together, that very many Texts of Scripture doe prove them all joyntly, we will premise those Scripture proofes,
Only to save multiplied labour, these three points being so in nature linked together, that very many Texts of Scripture do prove them all jointly, we will premise those Scripture proofs,
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particularly, ver. 4. The sorrowes of death compassed me, the flouds of ungodly men made me afraid, so ver. 5. there is the first point. Ver. 2. My God, my rocke, my fortresse, my strength, my buckler, my high tower, in whom I will trust: there is the second point.
particularly, ver. 4. The sorrows of death compassed me, the floods of ungodly men made me afraid, so for. 5. there is the First point. Ver. 2. My God, my rock, my fortress, my strength, my buckler, my high tower, in whom I will trust: there is the second point.
So Psal. 34. 19. Many are the afflictions of the Righteous (the first point) but the Lord delivereth him out of all (the third point) v. 22. None that trust in him shall be desolate (the second and third point joyntly) so inweaved into all the Psalm. So frequently elsewhere:
So Psalm 34. 19. Many Are the afflictions of the Righteous (the First point) but the Lord Delivereth him out of all (the third point) v. 22. None that trust in him shall be desolate (the second and third point jointly) so inweaved into all the Psalm. So frequently elsewhere:
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The troubles in this life are either Temporall, or Spirituall. Temporall, are either respecting temporall life it selfe, death, with paines, and sicknesse tending thereto:
The Troubles in this life Are either Temporal, or Spiritual. Temporal, Are either respecting temporal life it self, death, with pains, and sickness tending thereto:
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also infamy, and so scorne, disgrace, contempt, slander (to choise spirits this most seazeth on the braine.) Spirituall troubles are the body of imbred concupiscence, that snake in our bosome:
also infamy, and so scorn, disgrace, contempt, slander (to choice spirits this most seizeth on the brain.) Spiritual Troubles Are the body of imbred concupiscence, that snake in our bosom:
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Matt. 25. 32. separate them as the goates and sheep, with a Come ye blessed, v. 34. & v. 41. Depart yecursed. v. 46. and the righteous shall goe into life eternall,
Matt. 25. 32. separate them as the Goats and sheep, with a Come you blessed, v. 34. & v. 41. Depart yecursed. v. 46. and the righteous shall go into life Eternal,
For first, the ungodlies great trouble is their temporall evils, so as in compare thereof they are insensible of spirituall ones, (except such as disquiet their temporall injoyments) The godly are quite contrary herein.
For First, the Godlies great trouble is their temporal evils, so as in compare thereof they Are insensible of spiritual ones, (except such as disquiet their temporal enjoyments) The godly Are quite contrary herein.
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but covet to be able to sin infinitely, and rejoyce in life it selfe with all the accommodations thereof, only so farre as they inable them to glat themselves with their lusts,
but covet to be able to sin infinitely, and rejoice in life it self with all the accommodations thereof, only so Far as they inable them to glat themselves with their Lustiest,
but truly is not so, through the vast difference, not only in the close, but in carrying them along throughout all their sufferings, All doth co-work for their spirituall and eternall good,
but truly is not so, through the vast difference, not only in the close, but in carrying them along throughout all their sufferings, All does co-work for their spiritual and Eternal good,
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First, did the Godly wholy escape, and the wicked only suffer troubles, this would make such multitudes of mercinarie formall Christians, that sincerity would not be discerned nor valued:
First, did the Godly wholly escape, and the wicked only suffer Troubles, this would make such Multitudes of mercenary formal Christians, that sincerity would not be discerned nor valued:
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whereas seeing that we must through many tribulations enter into the kingdome of heaven, it so slaveth off hypocrites, that it is a notable tryall to sincerity it selfe.
whereas seeing that we must through many tribulations enter into the Kingdom of heaven, it so slaveth off Hypocrites, that it is a notable trial to sincerity it self.
Therefore God orders Christian profession to have sower sauce, to see if we will imbrace it meerly and intirely for Christ his sake. Secondly, on the contrary;
Therefore God order Christian profession to have sour sauce, to see if we will embrace it merely and entirely for christ his sake. Secondly, on the contrary;
How did Iohs friends charge him for an hypocrite, because God had so afflicted him? which proved so great a tryall, that in the like case it did stagger David, and swelled up his adversaries, that the Church suffered, and they prospered.
How did Joshua Friends charge him for an hypocrite, Because God had so afflicted him? which proved so great a trial, that in the like case it did stagger David, and swelled up his Adversaries, that the Church suffered, and they prospered.
Yea, because not able to bring them into Canaan. Therefore Gods wisdome hath ordered it, that his justice shall be satsfied by all suffering alike troubles,
Yea, Because not able to bring them into Canaan. Therefore God's Wisdom hath ordered it, that his Justice shall be satsfied by all suffering alike Troubles,
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for feare that God double and treble them upon us for this our avoiding this common portion of mankind, a more speciall livery which Christ (even since he was clad himselfe therewith) hath put upon all his disciples to weare.
for Fear that God double and triple them upon us for this our avoiding this Common portion of mankind, a more special livery which christ (even since he was clad himself therewith) hath put upon all his Disciples to wear.
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Had we in England thus sympathised with the Churches in Germany, and France, yea, more lately of Ireland, and Scotland, by Prayers and teares for them, with other succour and aide, according to their necessities and our abilities, together with self-reformation, most probably we might have escaped this fierce storme, that is now pouring downe upon our own pates, even therefore because we did put farre off the evill day,
Had we in England thus Sympathized with the Churches in Germany, and France, yea, more lately of Ireland, and Scotland, by Prayers and tears for them, with other succour and aid, according to their necessities and our abilities, together with self-reformation, most probably we might have escaped this fierce storm, that is now pouring down upon our own pates, even Therefore Because we did put Far off the evil day,
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But alack we are so farre from sharing with our Brethrens sufferings, that we will not owne that generall charge of all Christians at all times, to be crucified to the world, and the world unto us:
But alack we Are so Far from sharing with our Brothers' sufferings, that we will not own that general charge of all Christians At all times, to be Crucified to the world, and the world unto us:
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and yet in our most sad present condition (when summoned to mourning and fasting) we please our selves in the vaine delights of worldlings, that never knew nor tasted better,
and yet in our most sad present condition (when summoned to mourning and fasting) we please our selves in the vain delights of worldlings, that never knew nor tasted better,
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in so much as when I came up to London, (upon your Summons unto this present publike imployment) and was shewed such and such Divines of note, I had much adoe to beleeve it,
in so much as when I Come up to London, (upon your Summons unto this present public employment) and was showed such and such Divines of note, I had much ado to believe it,
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and are not temperance and modesty some of these fruits? In so many thousand plants, which God hath created, the Herbalist is able to distinguish each one, not only by their fruits,
and Are not temperance and modesty Some of these fruits? In so many thousand plants, which God hath created, the Herbalist is able to distinguish each one, not only by their fruits,
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Whether doe the Divines of other Reformed Churches, who owne no holy vestments, take this Christian Liberty (if not rather unchristian licentiousnesse) to themselves? How shall we weane others from that teat, which we so banker after our selves? A Law from great Persons that poore men kill not Deere and Partridge,
Whither do the Divines of other Reformed Churches, who own no holy vestments, take this Christian Liberty (if not rather unchristian licentiousness) to themselves? How shall we wean Others from that teat, which we so banker After our selves? A Law from great Persons that poor men kill not Dear and Partridge,
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we shall now adde the demonstrative grounds of reason, which are summarily these twaine. First, because in God is full, certaine, and sufficient helpe in all troubles.
we shall now add the demonstrative grounds of reason, which Are summarily these twaine. First, Because in God is full, certain, and sufficient help in all Troubles.
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In the meane time cleare we here the latter negative one, that out of God, in no one, no not in all the creatures in one, is full, certain, and sufficient help:
In the mean time clear we Here the latter negative one, that out of God, in no one, no not in all the creatures in one, is full, certain, and sufficient help:
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The second reason is, because these instrumentall helps (such as they be) are likewise but partiall and particular helps, some in one kind, some in another, none in all, no not all joyned in one sufficient help in all troubles,
The second reason is, Because these instrumental helps (such as they be) Are likewise but partial and particular helps, Some in one kind, Some in Another, none in all, no not all joined in one sufficient help in all Troubles,
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water moistneth and cooleth, but withall it sinketh and drowneth, did not earth support; earth supporting we should be soon smothered without aire to breathe in:
water moisteneth and cooleth, but withal it sinks and drowneth, did not earth support; earth supporting we should be soon smothered without air to breathe in:
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and it with all would make up but a vast dungeon, did not the heavens inlighten, by which, with their other influence, they make all the elements fruitfull and serviceable for the use of man.
and it with all would make up but a vast dungeon, did not the heavens inlighten, by which, with their other influence, they make all the elements fruitful and serviceable for the use of man.
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Hence had the Heathen so many gods, as they had severall helpers, for that they knew not that they were one Gods arbitrarie instruments to doe his pleasure, which Gods revealed will hath cleared unto us.
Hence had the Heathen so many God's, as they had several helpers, for that they knew not that they were one God's arbitrary Instruments to do his pleasure, which God's revealed will hath cleared unto us.
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and thou shalt hereby glorifie me. Who will scrape to a keeper for a piece of Venison, who may have free accesse to the master of the game to aske and have?
and thou shalt hereby Glorify me. Who will scrape to a keeper for a piece of Venison, who may have free access to the master of the game to ask and have?
For God reserveth to himselfe his Royall Power Paramount to underwrite his Fiat in all the workings of all his creatures, without which all is null and voide ( ipso facto ) they will not, they dare not, they cannot doe it.
For God reserveth to himself his Royal Power Paramount to underwrite his Fiat in all the workings of all his creatures, without which all is null and void (ipso facto) they will not, they Dare not, they cannot do it.
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namely God doth all this in much grace and mercy unto man, that man in a constant free kind of familiarity may have recourse unto himselfe, who without these occasions and invitations, would serve God as many gracelesse children have served their parents,
namely God does all this in much grace and mercy unto man, that man in a constant free kind of familiarity may have recourse unto himself, who without these occasions and invitations, would serve God as many graceless children have served their Parents,
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but meerly and purely in mercy and grace he will have us see our wants, know where is the spring-head for supply, and to have recourse thereto, to beget in us his Saints and servants a delight to converse with him,
but merely and purely in mercy and grace he will have us see our Wants, know where is the springhead for supply, and to have recourse thereto, to beget in us his Saints and Servants a delight to converse with him,
because (besides what is said) God reserveth some choicest blessings for himself immediately to bestow upon his children without the helpe of any creature,
Because (beside what is said) God reserveth Some Choicest blessings for himself immediately to bestow upon his children without the help of any creature,
Fier burneth, and water wetteth by vertue of inherent qualities from God, therefore they do so burne and wet all alike, who are at alike distance and alike disposed;
Fire burns, and water wetteth by virtue of inherent qualities from God, Therefore they do so burn and wet all alike, who Are At alike distance and alike disposed;
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but in demonstration of the spirit and power (namely of the same spirit, perfected in my weakenesse) ver. 5. That your faith should not stand in the wisdome of men,
but in demonstration of the Spirit and power (namely of the same Spirit, perfected in my weakness) ver. 5. That your faith should not stand in the Wisdom of men,
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Chap. 1. 23. We preach alike to all, but ver. 26. Yee see your calling, that not many wise, mighty, noble, ver. 27. but the foolish and weake things of the world to confound the wise and mighty, ver. 31. that he that glorieth should glorie (ver. 29. onely) in the Lord, Rom. 9. 15. I will have mercie on whom I will have mercie, ver. 16. It is not in him that willeth,
Chap. 1. 23. We preach alike to all, but ver. 26. Ye see your calling, that not many wise, mighty, noble, ver. 27. but the foolish and weak things of the world to confound the wise and mighty, ver. 31. that he that Glorieth should glory (ver. 29. only) in the Lord, Rom. 9. 15. I will have mercy on whom I will have mercy, ver. 16. It is not in him that wills,
Finally, form ore evidence hereof, God often infuseth grace without any meanes, as in those sanctified in and from the wombe. Iohn Baptist and the rest;
Finally, from over evidence hereof, God often infuseth grace without any means, as in those sanctified in and from the womb. John Baptist and the rest;
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yea God hath wrought many miracles, even in naturall and civill affaires of men above and contrary to naturall principles, to convince his soveraignty, that we may goe to and rest wholy on him, and not on the creature.
yea God hath wrought many Miracles, even in natural and civil affairs of men above and contrary to natural principles, to convince his sovereignty, that we may go to and rest wholly on him, and not on the creature.
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and have hid our selves under falshood, ver. 17. The haile shall sweepe away the refuge of lies, Jer. 16. 19. O Lord my strength, my for tresse, my refuge in the day of affliction, — surely our Fathers have inherited lies, vanity and things wherein there is no profit. Briefly demonstrate we this thus.
and have hid our selves under falsehood, ver. 17. The hail shall sweep away the refuge of lies, Jer. 16. 19. Oh Lord my strength, my for tress, my refuge in the day of affliction, — surely our Father's have inherited lies, vanity and things wherein there is no profit. Briefly demonstrate we this thus.
And witches themselves usually bewitch them or theirs at last, through some checke they take who did most feare and humour them, having no power over them who most neglect and defie them.
And Witches themselves usually bewitch them or theirs At last, through Some check they take who did most Fear and humour them, having no power over them who most neglect and defy them.
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our charity herein will helpe us, not them who offend of malicious wickednesse. God will find them out and call them to account, and as he mocketh not,
our charity herein will help us, not them who offend of malicious wickedness. God will find them out and call them to account, and as he mocks not,
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Though indeed properly in this case (as in most of the others) we rather proove a lie unto our selves, forcing our slight to the creatures, which they would not have us to doe.
Though indeed properly in this case (as in most of the Others) we rather prove a lie unto our selves, forcing our slight to the creatures, which they would not have us to do.
And the Scripture aboundantly chargeth us, that we doe not, and for that we doe trust to our owne wits, wisdome, wils, wealth, strength, favour of Princes, multitude of people or whatever creature;
And the Scripture abundantly charges us, that we do not, and for that we do trust to our own wits, Wisdom, wills, wealth, strength, favour of Princes, multitude of people or whatever creature;
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yet even this alone questioneth (or rather denieth) Gods all wise, just, good and powerfull providence, which if we did truly believe, we would certainly trust in him.
yet even this alone questioneth (or rather Denieth) God's all wise, just, good and powerful providence, which if we did truly believe, we would Certainly trust in him.
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What greater disparagement to men in place, then to distrust, or not to trust them (I now speak of a civill trust due to men in and for God, raised up by God,
What greater disparagement to men in place, then to distrust, or not to trust them (I now speak of a civil trust due to men in and for God, raised up by God,
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as meanes under him, which is lawfull, if it doe not out, nor overtop, but is sub-servient unto our trust in God) though they may faile in ability, in fidelity, through infirmity, death may frustrate all,
as means under him, which is lawful, if it do not out, nor overtop, but is subservient unto our trust in God) though they may fail in ability, in Fidis, through infirmity, death may frustrate all,
what will you not trust me? How can we answer God, or how dare we ever come to him againe having once thus ill used him? Psal. 25. 2. I trust in God, let me not be ashamed;
what will you not trust me? How can we answer God, or how Dare we ever come to him again having once thus ill used him? Psalm 25. 2. I trust in God, let me not be ashamed;
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the onely way not to be ashamed ever to look God again in the face; and that God shame thee not in giving thee into the hands of thy enemies, as there followeth:
the only Way not to be ashamed ever to look God again in the face; and that God shame thee not in giving thee into the hands of thy enemies, as there follows:
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But then secondly, much more are those to be reproved, who even when, and wherein they will not trust God, they will any thing else without or above him. Wherein happily you will aske;
But then secondly, much more Are those to be reproved, who even when, and wherein they will not trust God, they will any thing Else without or above him. Wherein happily you will ask;
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Which is usually done two wayes ▪ 1. As we are so swayed by sense that we are all for the present, counting one bird in the hand more worth then two in the bush,
Which is usually done two ways ▪ 1. As we Are so swayed by sense that we Are all for the present, counting one bird in the hand more worth then two in the bush,
though it be that bush of Moses, which burned, and was not consumed, and all thorough the good will of him that dwelt in that bush, which turned afterward to a forme of prayer;
though it be that bush of Moses, which burned, and was not consumed, and all through the good will of him that dwelled in that bush, which turned afterwards to a Form of prayer;
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and were pretty well perswaded, that God was about that worke, yet finding the many great difficulties and remoraes which clogge the businesse, are now content to take up with any reasonable (rather unreasonable) accommodations for peace,
and were pretty well persuaded, that God was about that work, yet finding the many great difficulties and Remoras which clog the business, Are now content to take up with any reasonable (rather unreasonable) accommodations for peace,
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as he hath some of our prime Councellours and Commanders, and often infatuated and dissipated the endeavours of the survivers, to teach us to trust in him the living Lord, who never faileth those that trust in him.
as he hath Some of our prime Counsellors and Commanders, and often infatuated and dissipated the endeavours of the survivers, to teach us to trust in him the living Lord, who never Faileth those that trust in him.
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therefore will I hope in him, ver. 25. The Lord is good to them that wait for him, that seeke him, ver. 26. It is good that we should hope and quietly wait for the salvation of the Lord.
Therefore will I hope in him, ver. 25. The Lord is good to them that wait for him, that seek him, ver. 26. It is good that we should hope and quietly wait for the salvation of the Lord.
and as marks of tryall whither we so doe, both directive and detective. 1. Get a right knowledge and esteeme of God in all his attributes of power, wisdome, truth, goodnesse, mercy and providence,
and as marks of trial whither we so do, both directive and detective. 1. Get a right knowledge and esteem of God in all his attributes of power, Wisdom, truth, Goodness, mercy and providence,
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first out of his word, then from thy experimentall observation, and if thou hast not yet attaired this latter, trust him on his bare word, which so honoreth God that he will make is good to thee sooner or later in thine experience.
First out of his word, then from thy experimental observation, and if thou hast not yet attaired this latter, trust him on his bore word, which so Honoureth God that he will make is good to thee sooner or later in thine experience.
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2. Hence learne to trust God freely and fully, nothing without, nothing above, nothing but him, without any distrust of him, or seeking to any other, Prov. 3. 5. Trust to the Lord with all thy heart,
2. Hence Learn to trust God freely and Fully, nothing without, nothing above, nothing but him, without any distrust of him, or seeking to any other, Curae 3. 5. Trust to the Lord with all thy heart,
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Scaliger tels us, that the least thread, that is spunne, if it were spun with an absolute perfect evennesse, it would hold up hanged in it the weight of castles,
Scaliger tells us, that the least thread, that is spun, if it were spun with an absolute perfect evenness, it would hold up hanged in it the weight of Castles,
vvhilst they beheld the Martyrs resolution, coupled with feare of God, and so devoid of feare of death, this convinced them of a more glorious estate after death,
whilst they beheld the Martyrs resolution, coupled with Fear of God, and so devoid of Fear of death, this convinced them of a more glorious estate After death,
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and did dispose them to instruction, and so occasioned their saving conversion, in the interim they rest in perfect blisse, free from sinne and sorrow, expecting a glorious resurrection,
and did dispose them to instruction, and so occasioned their Saving conversion, in the interim they rest in perfect bliss, free from sin and sorrow, expecting a glorious resurrection,
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The Doctrine is, That it is the comfort of Gods Church and children (so trusting in him) that they shall find God a very (yea too too) present strong and aboundant helpe in all their troubles whatsoever.
The Doctrine is, That it is the Comfort of God's Church and children (so trusting in him) that they shall find God a very (yea too too) present strong and abundant help in all their Troubles whatsoever.
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The proofe and improvement whereof hath in part bin made good in the second point, in recompence whereof this third will doe as much for the second point, this being the prime demonstrative argument for it,
The proof and improvement whereof hath in part been made good in the second point, in recompense whereof this third will do as much for the second point, this being the prime demonstrative argument for it,
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For farther clearing hereof I shall first gather up the graduall arguments in our text thus. 1. God is our hope, refuge and shelter, that is, our hope makes us sly to him for shelter.
For farther clearing hereof I shall First gather up the gradual Arguments in our text thus. 1. God is our hope, refuge and shelter, that is, our hope makes us sly to him for shelter.
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I so are many men more able, then willing to help, as Dives was to relieve Lazarus? 3. Therefore our Text addeth, a helpe we shall finde him ready and willing.
I so Are many men more able, then willing to help, as Dives was to relieve Lazarus? 3. Therefore our Text adds, a help we shall find him ready and willing.
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I happily in some few small troubles without much cost or trouble? Lastly, therefore our Text saith, in very great and aboundant troubles, though we find them too too great and aboundant,
I happily in Some few small Troubles without much cost or trouble? Lastly, Therefore our Text Says, in very great and abundant Troubles, though we find them too too great and abundant,
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It were easie from Scripture to shew you experiments in all particulars, which your own observation may supply, both in temporall and spirituall troubles,
It were easy from Scripture to show you experiments in all particulars, which your own observation may supply, both in temporal and spiritual Troubles,
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Answ. 1. Know that this third doth not enterfeer vvith the first Proposition, That the troubles that befall in this life are common to godly and wicked men, and that the godly may die under the pressures thereof, death being the period and closure of this life, Mat. 10. 17. Christ forewarneth, thereby to fore-arme us herein.
Answer 1. Know that this third does not enterfeer with the First Proposition, That the Troubles that befall in this life Are Common to godly and wicked men, and that the godly may die under the pressures thereof, death being the Period and closure of this life, Mathew 10. 17. christ forewarneth, thereby to forearm us herein.
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A second answer is, that to uphold the harmony of these tvvo truths, and to contain each of them vvithin its bounds, we must give a double distinction:
A second answer is, that to uphold the harmony of these tvvo truths, and to contain each of them within its bounds, we must give a double distinction:
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First, that however temporall troubles are for matter alike both to Godly and wicked, yet for manner they are sanctified to the Godly, and not to the wicked.
First, that however temporal Troubles Are for matter alike both to Godly and wicked, yet for manner they Are sanctified to the Godly, and not to the wicked.
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labour for holinesse, as that which destroyeth sin, and fitteth them for dissolution, and for a better life, with longing desire they wait and look for the same;
labour for holiness, as that which Destroyeth since, and fits them for dissolution, and for a better life, with longing desire they wait and look for the same;
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In all which temporall troubles the delivery is conditionall, not absolute, namely, when, how, and how farre Gods wisedome seeth best for his glory, and his Childrens good.
In all which temporal Troubles the delivery is conditional, not absolute, namely, when, how, and how Far God's Wisdom sees best for his glory, and his Children's good.
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The Godly sin of infirmity, not of presumption, their sins are sudden surprisals and incroachments, not contrived before: bewailed, not boasted in afterward:
The Godly since of infirmity, not of presumption, their Sins Are sudden surprisals and Encroachments, not contrived before: bewailed, not boasted in afterwards:
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A third Conclusion is, that for distresse of Conscience leading to despaire, however God suffer his children to be shrewdly buffetted by Satan for triall and chastisement,
A third Conclusion is, that for distress of Conscience leading to despair, however God suffer his children to be shrewdly buffeted by Satan for trial and chastisement,
yet the end crowneth all, as Paul speaketh 2 Tim. 4. 7. I have fought a good sight — ver. 8. henceforth is layed up for me a crowne of righteousnesse, — and not to me only,
yet the end Crowneth all, as Paul speaks 2 Tim. 4. 7. I have fought a good sighed — for. 8. henceforth is laid up for me a crown of righteousness, — and not to me only,
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but to those also that love his appearing, which causeth that his triumphant challenge Rom. 8. 33, 34, 35. In all which the wickeds condition is quite contrary:
but to those also that love his appearing, which Causes that his triumphant challenge Rom. 8. 33, 34, 35. In all which the wickeds condition is quite contrary:
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But here may some object, as John 11. 37. Could not he that opened the eyes of the blind, have caused that this man should not have dyed? So could not God without more adoe have prevented mans fall into sin and misery,
But Here may Some Object, as John 11. 37. Could not he that opened the eyes of the blind, have caused that this man should not have died? So could not God without more ado have prevented men fallen into since and misery,
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Thirdly, therefore this Gods end can be no other, but the manifestation of his glory in all his communicative Attributes of Power, Wisdome, Providence, and the rest;
Thirdly, Therefore this God's end can be no other, but the manifestation of his glory in all his communicative Attributes of Power, Wisdom, Providence, and the rest;
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Therefore it being nothing within God, nor within the creature, it remaineth onely to be this relative respect between them, in Gods manifestation of his glory,
Therefore it being nothing within God, nor within the creature, it remains only to be this relative respect between them, in God's manifestation of his glory,
Fourthly, yet this Gods manifestation of his glory must not be in so easie and obvious a way, that the shallow capacitie of the choisest creatures may trace him, much lesse out-runne and waylay him, saying, This way he must needs come,
Fourthly, yet this God's manifestation of his glory must not be in so easy and obvious a Way, that the shallow capacity of the Choicest creatures may trace him, much less outrun and waylay him, saying, This Way he must needs come,
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Fifthly, therefore God, to confound the wisdome of the wise, propoundeth such contrary, and unlikely meanes to produce his ends, that by how much the more we think the work impossible before hand, by so much the more admirable we may esteeme it afterward:
Fifthly, Therefore God, to confound the Wisdom of the wise, propoundeth such contrary, and unlikely means to produce his ends, that by how much the more we think the work impossible before hand, by so much the more admirable we may esteem it afterwards:
as his leading Israel 40 yeares through the wildernesse, Exod. 12. 37, 38. Psal. 78. 12. &c. and Christ his miraculous feeding so many with so few loaves.
as his leading Israel 40 Years through the Wilderness, Exod 12. 37, 38. Psalm 78. 12. etc. and christ his miraculous feeding so many with so few loaves.
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Joh. 6 5. Matth. 15. 32. And are not Gods ordinary works of nature as admirable? From one of which a Heathen Philosopher concluded, without the light of Scripture, that doubtlesse there is one God, whose universall all powerfull providence ordereth all things.
John 6 5. Matthew 15. 32. And Are not God's ordinary works of nature as admirable? From one of which a Heathen Philosopher concluded, without the Light of Scripture, that doubtless there is one God, whose universal all powerful providence Ordereth all things.
who distributeth that little masse of seed into flesh, skin and bone, rather then all into slesh only? or being thus changed, who caused it to branch forth into head and members, wiith all their distinctions, rather then to congeale into a lump of bone inwrapped in flesh,
who distributeth that little mass of seed into Flesh, skin and bone, rather then all into slesh only? or being thus changed, who caused it to branch forth into head and members, wiith all their Distinctions, rather then to congeal into a lump of bone inwrapped in Flesh,
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and covered over with skinne? or yet why two armes, and legges, and but one body? who branched forth the hands into five fingers with all their usefull joynts? who distributed the intrals,
and covered over with skin? or yet why two arms, and legs, and but one body? who branched forth the hands into five fingers with all their useful Joints? who distributed the entrails,
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and gave life to all, with the faculty of concoction, and growth, all in a due porportion, with a multitude of such like observations? All which are so farre from the parents power to dispose of, that they are often wholly ignorant thereof,
and gave life to all, with the faculty of concoction, and growth, all in a due porportion, with a multitude of such like observations? All which Are so Far from the Parents power to dispose of, that they Are often wholly ignorant thereof,
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and so exerciseth them in all the tossings and turnings of this life, that all things co-work in the close with best advantage for Gods glory, and their eternall Salvation;
and so Exerciseth them in all the tossings and turnings of this life, that all things co-work in the close with best advantage for God's glory, and their Eternal Salvation;
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that with admiration looking into these pathes of God, we may say with Paul, Rom 11. 33. O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgements,
that with admiration looking into these paths of God, we may say with Paul, Rom 11. 33. O the depth of the riches both of the Wisdom and knowledge of God! how unsearchable Are his Judgments,
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These are Pauls miraculous Riddles and Paradoxes, 2 Cor. 6. 4. to the 10. v. with which the Spirit of God by faith acquainteth his children, which the naturall man discerneth not, neither can he.
These Are Paul's miraculous Riddles and Paradoxes, 2 Cor. 6. 4. to the 10. v. with which the Spirit of God by faith acquainteth his children, which the natural man discerneth not, neither can he.
and hereby thought to prevent, Psal. 76. 10. Surely the wrath of man (and devils) shall praise thee, and the remainder of wrath shalt thou refraine, that is,
and hereby Thought to prevent, Psalm 76. 10. Surely the wrath of man (and Devils) shall praise thee, and the remainder of wrath shalt thou refrain, that is,
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wherof he hath given us evidence (besides his reserves, even his owne waies, in his own wise providence, to his own glory, beyond mans tracing, according to what we last delivered in this Doctrine) as followeth.
whereof he hath given us evidence (beside his reserves, even his own ways, in his own wise providence, to his own glory, beyond men tracing, according to what we last Delivered in this Doctrine) as follows.
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and of a great hoste, and so were utterly routed. Yea Stories mention the like in ordinary, through mistake of trees and Sun-shine upon waters, and cattell for armies;
and of a great host, and so were utterly routed. Yea Stories mention the like in ordinary, through mistake of trees and Sunshine upon waters, and cattle for armies;
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of ratling winds, yea dreames striking horrour and amazement, as a notable example of the Midianites dreame with the following stratagem, Iudg. 7. 13. doth evidence.
of rattling winds, yea dreams striking horror and amazement, as a notable Exampl of the midianites dream with the following stratagem, Judges 7. 13. does evidence.
So Ahashuerosh towards Hester, and the whole Nation of the Iewes to reverse the sentence gone forth for their destruction, Esth. 7. So Nebuchadnezzars heart was set before hand to free Daniel (in his measure) as well as after to joy in it,
So Ahasuerus towards Esther, and the Whole nation of the Iewes to reverse the sentence gone forth for their destruction, Esth. 7. So Nebuchadnezar's heart was Set before hand to free daniel (in his measure) as well as After to joy in it,
Also in Saul his giving Michal to David to wife to be a snare unto him in the dowry of a hundred Philistines fore-skins, that so David might fall under their hands, which was his rise to greater honour, 1 Sam. 18. 22, &c. The like in the accusers of the three children, Dan. 3. and of Daniel himself, chap. 6. both which tended to the rise of them and ruine of their adversaries.
Also in Saul his giving Michal to David to wife to be a snare unto him in the dowry of a hundred philistines foreskins, that so David might fallen under their hands, which was his rise to greater honour, 1 Sam. 18. 22, etc. The like in the accusers of the three children, Dan. 3. and of daniel himself, chap. 6. both which tended to the rise of them and ruin of their Adversaries.
4. God often letteth the principals alone, and only dealeth with the instruments of their cruelty, disabling them for service against his Church and children,
4. God often lets the principals alone, and only deals with the Instruments of their cruelty, disabling them for service against his Church and children,
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So the chariot wheeles of Pharaoh's hoste fell off in pursuit of Israel through the red Sea, Exod. 14. 25. So the band of souldiers, that came to attach Jesus, as soon as he said, I am he, went backward and fell to the ground, Ioh. 18. 5, 6. And Ecclesiasticall Story telleth us, that Iohn being put into a Caldron of boyling leade, came forth without any hurt.
So the chariot wheels of Pharaoh's host fell off in pursuit of Israel through the read Sea, Exod 14. 25. So the band of Soldiers, that Come to attach jesus, as soon as he said, I am he, went backward and fell to the ground, John 18. 5, 6. And Ecclesiastical Story Telleth us, that John being put into a Caldron of boiling lead, Come forth without any hurt.
Some so potent, that one Angel in one night slaieth 185000 enemies of his Church, 2 King. 19. 35. The starrs in their courses fought against Sisera, Judg. 5. 20. the Sunne and Moone stand still to give light to his people to be avenged of their enemies, Iosh. 10. 12, 13. Yea the river Kishon swept them away, Iudg. 5. 21. Yea God hath hosts of lice, flies, fleas, frogs, haile, murten,
some so potent, that one Angel in one night slays 185000 enemies of his Church, 2 King. 19. 35. The Stars in their courses fought against Sisera, Judges 5. 20. the Sun and Moon stand still to give Light to his people to be avenged of their enemies, Joshua 10. 12, 13. Yea the river Kishon swept them away, Judges 5. 21. Yea God hath hosts of lice, flies, fleas, frogs, hail, murten,
and will give a good issue with the temptation, when, how, and how farre his wise providence seeth best for his own glory and his childrens good, however delivering them from eternall death and giving to them life everlasting.
and will give a good issue with the temptation, when, how, and how Far his wise providence sees best for his own glory and his Children's good, however delivering them from Eternal death and giving to them life everlasting.
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that from the Spanish invasion of eighty eight, and that of the hellish powder-plot, with those in these our late and present calamities, which we may name Gad, for loe a troope cometh; many deliverances already brought forth,
that from the Spanish invasion of eighty eight, and that of the hellish Powder plot, with those in these our late and present calamities, which we may name Gad, for lo a troop comes; many Deliverances already brought forth,
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Herein (if in any thing) was David a man after Gods owne heart, who inditeth Songs of Gods providence in all his wondrous works of grace to his Church;
Herein (if in any thing) was David a man After God's own heart, who inditeth Songs of God's providence in all his wondrous works of grace to his Church;
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and prophetically from his owne time unto the worlds end, yea and the former historicall ones with so propheticall a spirit, that they serve most aptly for future use unto all posterity:
and prophetically from his own time unto the world's end, yea and the former historical ones with so prophetical a Spirit, that they serve most aptly for future use unto all posterity:
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This will alleviate all other troubles to thee, as being flea-bites hereunto; they all will be easily overcome in joy of this once rightly and throughly vanquished:
This will alleviate all other Troubles to thee, as being flea-bites hereunto; they all will be Easily overcome in joy of this once rightly and thoroughly vanquished:
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If thither thou darest not, whither wilt thou fly? how comfortlesse is that mans condition, who having no safety abroad, dareth not retire, having no quiet at home through a brawling wife, both at bed and board restlesse? yea, worse is the trouble that sinne procureth, disquieting the Conscience:
If thither thou Darest not, whither wilt thou fly? how comfortless is that men condition, who having no safety abroad, dareth not retire, having no quiet At home through a brawling wife, both At Bed and board restless? yea, Worse is the trouble that sin procureth, disquieting the Conscience:
The Carpenter heweth timber, which is rotten on the outside, but if he findeth it sound within, he squareth it, fitting it for building, regardlesse of the outward unsound chips,
The Carpenter heweth timber, which is rotten on the outside, but if he finds it found within, he squareth it, fitting it for building, regardless of the outward unsound chips,
otherwise they will drive thee out of thy selfe, and make thee thine owne accuser and tormentor, haunting thy selfe with perpetuall vexation in every place, and at every turne;
otherwise they will drive thee out of thy self, and make thee thine own accuser and tormentor, haunting thy self with perpetual vexation in every place, and At every turn;
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or pell mell crowd in with them, they may repent at leasure (if God give them the grace, I meane in this our spirituall conflict with sinne) wherfore as some have voluntarily bound themselves to their good behaviour, thereby to reteine their liberty, that their enemy binde them not thereto,
or pell mell crowd in with them, they may Repent At leisure (if God give them the grace, I mean in this our spiritual conflict with sin) Wherefore as Some have voluntarily bound themselves to their good behaviour, thereby to retain their liberty, that their enemy bind them not thereto,
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and setting up another, and doing whatever he pleaseth both in Heaven and in earth. Secondly, know we likewise that God is not fickle, nor humorous, lightly loathing old friends, nor changing his love:
and setting up Another, and doing whatever he Pleases both in Heaven and in earth. Secondly, know we likewise that God is not fickle, nor humorous, lightly loathing old Friends, nor changing his love:
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but spareth, and forbeareth, untill our sins so highly provoke him, that the honour of all his glorious Attributes, Justice, Truth, Holinesse are so deeply ingaged in the quarrell, that he cannot fairly come off,
but spares, and forbeareth, until our Sins so highly provoke him, that the honour of all his glorious Attributes, justice, Truth, Holiness Are so deeply engaged in the quarrel, that he cannot fairly come off,
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In as much as even when the cry of Sodome came up to Heaven, he will first come downe to the earth, to see if their sins were as great as their cry was loud:
In as much as even when the cry of Sodom Come up to Heaven, he will First come down to the earth, to see if their Sins were as great as their cry was loud:
being no temporall, but a spirituall jurisdiction, see ver. 4, 5. after our Text. Thus all Judea and Palestina being layed waste, the Church settles in Grecia;
being not temporal, but a spiritual jurisdiction, see for. 4, 5. After our Text. Thus all Judea and Palestine being laid waste, the Church settles in Greece;
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Lastly, know we that in all these removes God taketh speciall care of his Jewels, his chosen ones (who are his true Church) maketh them up, removeth them charily, usually into Heaven,
Lastly, know we that in all these removes God Takes special care of his Jewels, his chosen ones (who Are his true Church) makes them up, Removeth them charily, usually into Heaven,
but immediately upon Gods most wise and just providence, and gracious dispose; and therefore let no such vain conceit take us off from making God our God,
but immediately upon God's most wise and just providence, and gracious dispose; and Therefore let no such vain conceit take us off from making God our God,
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Gratiarum actiapro mira•us. losit beneficijs divinis, &c. Quam cane•at Israel, &c. Quem psalmum ecclesia nunc ca•it in laudem Dei potenter & mirabiliter ecclesiam & verbum suum to servantis contra.
Gratitude actiapro mira•us. losit beneficijs divinis, etc. Quam cane•at Israel, etc. Whom Psalm Church nunc ca•it in Laudem Dei potenter & mirabiliter Church & verbum suum to servantis contra.
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Ainsworth. God will be to us a hopefull shelter, and a strength, a helpe in distresses we shall find very great: to wit, a very great helpe in distresses we shall find him, or, he is found; or a helpe in distresses which we shall find very great.
Ainsworth. God will be to us a hopeful shelter, and a strength, a help in Distresses we shall find very great: to wit, a very great help in Distresses we shall find him, or, he is found; or a help in Distresses which we shall find very great.
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Deus noster resugium & virius adiutor in tribulationibus quae im•enerunt nos nimis. Whom Augustine and generally the ancients follow, Ambrosius thus glosseth on it. Be.
Deus Noster resugium & Virius adjutor in tribulationibus Quae im•enerunt nos nimis. Whom Augustine and generally the ancients follow, Ambrosius thus Glosseth on it. Be.
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• … atimes & ad • … atorem: ut • … culationes abundant, ad• … at Moll• … us Deus nobis pro• … obur, aux• …. in tribulaationibus abualè, • … in• … entus est valdè.
• … atimes & ad • … atorem: ut • … culationes abundant, ad• … At Moll• … us Deus nobis pro• … obur, aux• …. in tribulaationibus abualè, • … in• … entus est valdè.
Non invenerum peccata • … ua sea inventisunt in eis: sed • … nerunt ad• … torium: Quid • … us agro quam 〈 … 〉 dimitditur, quid non • … ttitur? ag• … ite & bap• … zemint, • … s. Austin.
Non invenerum Peccata • … ua sea inventisunt in eis: sed • … nerunt ad• … torium: Quid • … us Agro quam 〈 … 〉 dimitditur, quid non • … ttitur? ag• … item & bap• … zemint, • … s. Austin.
In the first Creation, as well as in Noabs floud, the waters covered the surface of the whole earth, & should perpetually do so, bu• … Gods 〈 ◊ 〉, NONLATINALPHABET. be dispensed therewith for the good of man.
In the First Creation, as well as in Noah flood, the waters covered the surface of the Whole earth, & should perpetually do so, bu• … God's 〈 ◊ 〉,. be dispensed therewith for the good of man.
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Faber deasciat lignain superficie putrida, si auutem sana invenerit intue in aedificium provehit, non valdae de superficie putrida & laeso solicitus: Quid proderit exterius sanum putrefacta medulla conscientiae?
Faber deasciat lignain superficie putrida, si auutem sana invenerit intue in aedificium provehit, non valdae de superficie putrida & laeso solicitus: Quid proderit exterius Sanum putrefacta medulla conscientiae?
