Iehovah iireh: or, Gods providence in delivering the godly. Opened in two sermons in the citie of Bristoll, on the day of publike thanksgiving in that citie, March 14. 1642. For the deliverance of that citie from the invasion without, and the plot of malignants within the city, intended to have been acted the Tuesday night before. With a short narration of that bloody and abominable plot. Preached by Iohn Tombes, B.D. It is this two and twentieth day of Aprill, Anno Dom. 1643. ordered by the Committee of the House of Commons in Parliament concerning printing, that this booke intituled, Johovah Jireh, or Gods providence in delivering the godly, be printed. John White.

Iehovah iireh: or, Gods providence in delivering the godly. Opened in two sermons in the citie of Bristoll, on the day of publike thanksgiving in that citie, March 14. 1642. For the deliverance of that citie from the invasion without, and the plot of malignants within the city, intended to have been acted the Tuesday night before. With a short narration of that bloody and abominable plot. Preached by Iohn Tombes, B.D. It is this two and twentieth day of Aprill, Anno Dom. 1643. ordered by the Committee of the House of Commons in Parliament concerning printing, that this booke intituled, Johovah Jireh, or Gods providence in delivering the godly, be printed. John White.

Iehovah iireh: or, Gods providence in delivering the godly. Opened in two sermons in the citie of Bristoll, on the day of publike thanksgiving in that citie, March 14. 1642. For the deliverance of that citie from the invasion without, and the plot of malignants within the city, intended to have been acted the Tuesday night before. With a short narration of that bloody and abominable plot. Preached by Iohn Tombes, B.D. It is this two and twentieth day of Aprill, Anno Dom. 1643. ordered by the Committee of the House of Commons in Parliament concerning printing, that this booke intituled, Johovah Jireh, or Gods providence in delivering the godly, be printed. John White.

Table of contents

Title page

To the Noble and right worthy Patriots, Colonell Nathaniel Fiennes Governour, Colonell Richard Cole, Colonell Alexander Popham, and to the rest of the worthy Commanders, and Souldiers in the City of Bristoll.

A short Narration of the late bloody and abominable conspiracy against the City of Bristoll, as appeareth by the examination of the Parties thereunto. 1642.

Iehovah Iireh.

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Iehovah Iireh: OR, GODS PROVIDENCE IN DELIVERING THE GODLY. Opened in two Sermons in the Citie of BRISTOLL, On the day of publike thanksgiving in that Citie, March 14. 1642. For the deliverance of that Citie from the Invasion without, and the Plot of Malignants within the City, intended to have been acted the Tuesday night before.

With a short Narration of that Bloody and abominable Plot.

Preached by IOHN TOMBES, B. D.

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It is this two and twentieth day of Aprill, Anno Dom. 1643. ordered by the Committee of the House of Commons in Parliament concerning Printing, that this Booke intituled, Johovah Jireh, or Gods providence in delivering the godly, be printed.

John White.

London Printed by Rich. Cotes, for Michael Sparkes Senior, 1643.

To the Noble and right worthy Patriots, Colonell Nathaniel Fiennes Governour, Colonell Richard Cole, Colonell Alexander Popham, and to the rest of the worthy Commanders, and Souldiers in the City of Bristoll.

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AS it is a certaine truth, that no events happen without God, so it is most certaine that all events are ordered by Gods wisedome to excellent purposes. The utmost and meet end of all Gods actions is himselfe, that as all things are of him, and through him, so all things may bee to him, Rom. 11. 36. The subordinate and nearer ends are many and various as the Almighty sees conducible to his glory which is the utmost. And thus are wee to conceive that in the ordering of the present commotions of this Land the Lord hath sundry ends, whereby he will in fine shew himselfe great in counsell, though as yet we can hardly discerne whereto they tend. Among [Page] many other ends he hath, these two seeme most apparent, the discovery of men, and the discovery of himselfe. For whereas on the one side the bloody minded Papists, the proud sensuall Libertines, the jugling deceitfull Priests and Prelats had gotten the reputation of honest men, and on the other side the sincere, zealous and faithfull Christian suffered all indignities under the imputations of hypocrisie, covetousnesse, faction and such like calumnies; now by these present tryalls the integrity, faithfulnesse and courage of the one, the hypocrisie, falsehood, and wickednesse of the other are made manifest. And whereas the frequency of prophane oathes, and Atheisticall perjuries, the scorne of Religion, derision of Piety, and contempt of holinesse had worne out the apprehensions of God, and imboldned men to play with him as a contemptible name, God hath begun to discover himselfe, and yet further will in time appeare to be the great Lord of Hoasts, and the protector of his despised, and oppressed people.

In reference to the later of these forenamed ends God hath vouchsafed to discover many Plots, to give many deliverances, to doe great things in these few yeares last past for the vindicating of his owne Name, the worth and innocency of his people▪ and declaration of the malignitie of ungodly spirits.

Among which that which he did in preserving of [Page] this city in the late deliverance hereof is not the least, being in the apprehension of those that know all the circumstances and the concurrence of Gods providence therein, a very remarkable & memorable thing.

In the commemoration and acclamation thereof it pleased God that by the appointment of one of you I should have a part, having by Gods providence bin driven hither for shelter against the unreasonable & impetuous violence of superstitious people enraged by the instigations of bloody minded Papists, corrupt Priests, and loose Libertines. Since which time I have been sollicited to publish these subitany Meditations: though the matter deserves a more full discovery and an exacter commentary. Neverthelesse that the remembrance hereof might not die, and that some light might bee added to them that seeke out Gods workes as having pleasure therein, I have yeelded to their request. And forasmuch as the deliverance in the first place belonged to your selves as first destinated to slaughter, and my worke in the T [...]anksgiving proceeded from you, I have conceived it meetest to tender these Sermons to you for your acceptance and use, praying the Almighty still to preserve your persons and to direct your wayes for the publike good and your own salvation. In both which to serve you continueth

Yours in all humble observance, JOHN TOMBES.

A short Narration of the late bloody and abominable conspiracy against the City of Bristoll, as appeareth by the examination of the Parties thereunto. 1642.

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AMalignant and treacherous Party within this City, having long endeavoured to bring in the forces of the enemy into this City, they hoped that they had gotten an opportunity to effect their designe on Tuesday night last being the seventh of March, when by their invitation Prince Rupert having drawne a great party of Horse and Dragoones with some foote to Durdum Downe, within two miles of this Citie, the evening before that night, these treacherous and bloody persons within the towne had framed a party to fall upon the backes of the Guards, and to surprize them and cut them off, and to let in the enemy, who upon the ringing of two Bells, viz S. Iohns and S. Michaels, were to give on upon the Towne without, as the conspirators were to fall upon the guards within. The ringing of these two Bells being a common signe unto them both within and without the towne. For the better effecting of this trayterous and wicked conspiracy, the chiefe heads thereof had that night assembled together in their houses those of their confederacy, with divers Saylers and Halliers with all sorts of Armes, Muskets, Pistolls, Swords, Clubs, and Barrells of old Nayles to charge the Ordnance withall after [Page] they had furprised them. And these severall companies under their severall Leaders were to have fallen upon the severall Courts of guards; Master Robert Yeomans (who is the head of this conspiracy and pretendeth a Commission from his Majesty for what he hath done) being to fall upon the maine Guard, and Master George Butcher with his company was to have fallen upon the Guard at Froome Gate, and to have opened it for the enemy to enter by: others no doubt had their parts to play, and the better to distinguish themselves from those that were destinated to destruction, those that were of their party had a word which was (Charles) and certaine markes of white Tape tied upon their breasts before, and their hats behind, and such as were to be spared within doores had certaine markes set upon the inside of their doores; for the rest (if we may believe the speeches of an Officer amongst the enemies Forces) one of them was heard to say that Prince Rupert had commanded them to give no Quarter, but to kill man, woman and child that had not those markes upon their persons and houses. And that at the same time that they were to fall into the towne, the Saylers were to set the towne on fire in severall parts; (which is conceived should have been Captaine Boones part) but God of his mercy delivered us from this dangerous and devillish conspiracy, by some notice that we had given unto us of their meeting at Yeomans his house, about an houre or two before the plot was to have beene put in exeeution, which was to have been upon the ringing of the Bells about one or two a clocke in the morning. Having seized on Master Robert Yeomans with his company, and after, Butcher [Page] with his company, the necke of the plot being broken within the Towne, the enemy without (whose designe as it should seeme depended much upon it) having showne themselves upon the Downe the next morning after two or three shot of Canons made against them from our worke upon Brandon hill, they wheeled off, and so God put a Hook into their nostrills, and turned them back againe: for which great mercy of his in delivering us from a dangerous invasion of the enemy without, and from a damnable conspiracy of some traytorous inhabitants within the City; both this towne and the whole kingdome (so far as it is concerned in the preservation of this City) hath great cause to give thanks to Almighty God, unto whom alone the glory thereof is due.

This is a short narration of the late detestable and bloody Plot against this City, whereof no doubt more hereafter will appeare, the matter being yet under examination, onely one writing which was found in Robert Yeomans his house, I thought fit to adde, which was as followeth.

All Inhabitants of the Bridge, the High-street and Cornestreete, keepe within your doores upon perill of your lives: All other inhabitants of this Citie that stand for the King, the Protestant Religion and the Liberties of this City, let them forthwith appeare at the High Crosse with such armes as they have for the defence of their lives, their wives and children, and follow their Leaders for the same defence.

There was also a Protestation taken amongst them to this effect, that they would oppose to the utmost of their power, all Forces whatsoever that were, or should be amongst them, or that should come in without the consent of the King.

Iehovah Iireh.

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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 [ [...], 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 [Page] of 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 [...] 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 onely, therein hee worships God. Immediate worship is that which is directed onely [Page] to 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 onely 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, [...] 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, [Page] that hee worships with Religious worship none but Jehovah the true God.

Secondly, they that are right worshippers as they worship onely the true God, so they direct this worship only by the true Mediatour, which is Jesus Christ the Son of God. He onely 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 onely 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 [Page] may 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 onely 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 onely 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 onely to deliver from the infection of sin, but also to deliver from mischievous massacres, violations, breaking [Page] open 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 onely 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 [Page] cause 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 [Page]Garment, 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 onely 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 [Page] it 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 onely 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 [Page] up 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 [Page] for? 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 onely 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 [Page] were 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; [Page] for 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, [Page] Let 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 [Page] according 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 onely 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 [Page] delivered 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.

[Page] Fiftly, 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 onely 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, [Page] or 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 [Page]in 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 [Page] deliverance 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 [Page] at 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 onely 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 onely 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 onely 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, [Page] so 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 onely 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.

[Page] First, 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? [Page] let 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.

Information about this book

Title statement

Iehovah iireh: or, Gods providence in delivering the godly. Opened in two sermons in the citie of Bristoll, on the day of publike thanksgiving in that citie, March 14. 1642. For the deliverance of that citie from the invasion without, and the plot of malignants within the city, intended to have been acted the Tuesday night before. With a short narration of that bloody and abominable plot. Preached by Iohn Tombes, B.D. It is this two and twentieth day of Aprill, Anno Dom. 1643. ordered by the Committee of the House of Commons in Parliament concerning printing, that this booke intituled, Johovah Jireh, or Gods providence in delivering the godly, be printed. John White.

Tombes, John, 1603?-1676.

Edition statement

1643

Publication

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Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A94736

ID [STC]

Wing T1809

ID [STC]

Thomason E100_31

ID [EEBO-CITATION]

99859164

ID [PROQUEST]

99859164

ID [VID]

155875

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Early English books online.

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(EEBO-TCP ; phase 1, no. A94736)

Transcribed from: (Early English Books Online ; image set 155875)

Images scanned from microfilm: (Thomason Tracts ; 18:E100[31])

Source

— Iehovah iireh: or, Gods providence in delivering the godly. Opened in two sermons in the citie of Bristoll, on the day of publike thanksgiving in that citie, March 14. 1642. For the deliverance of that citie from the invasion without, and the plot of malignants within the city, intended to have been acted the Tuesday night before. With a short narration of that bloody and abominable plot. Preached by Iohn Tombes, B.D. It is this two and twentieth day of Aprill, Anno Dom. 1643. ordered by the Committee of the House of Commons in Parliament concerning printing, that this booke intituled, Johovah Jireh, or Gods providence in delivering the godly, be printed. John White., Tombes, John, 1603?-1676., England and Wales. Parliament. House of Commons. aut.

Extent

[8], 24 p.

Printed by Rich. Cotes, for Michael Sparkes Senior,. London :: 1643.. (Annotation on Thomason copy: "May. 8".) (Reproduction of the original in the British Library.)

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