Six sermons preached in Ireland in difficult times by Edward, Lord Bishop of Cork and Ross.

A TEMPER FOR Loyal Joy and Grief.

Delivered in a Sermon, preached upon Sunday Feb. 15. An. Dom. 1684. being the Day of Proclaiming His present Majesty, James the Second, King of Great Britain, &c. in the City of Cork.

The Text, Psal. xlvi. v. 10, 11. Be still, and know that I am God: I will be exalted amongst the Heathen; I will be exalted in the Earth.

The Lord of Hosts is with us, the God of Ja∣cob is our Refuge. Selah.

THere is nothing, that could have mitigated, or rendred so much as tolerable, that Grief, which we had conceived, and with which we are still affected, for the Loss of our

late Most Gracious Sovereign, but th•• quiet and peaceable Succession of his Bro∣ther, our present Sovereign, to the Crown▪ We cannot indeed but still retain a ten∣der sense of so great a Loss; and, whether we will or no, intermix Sighs with our Acclamations, and drop Tears amidst our Joys. There appears most evidently, do what we can, a strange conflict of Affecti∣ons in the most of us; not unlike to that which was in those Priests and Levites, when the Foundations of the new Temple were laying; some, remembring the first Temple, wept with a loud voice, and others shouted for joy, that they were now found∣ing a second; so that the noise of the shout of joy could scarce be discerned from the noise of them that wept. Ezr. iii. 12, 13. We may not dissemble it, some such odd disorders we are in.

Yet when we consider, that, notwith∣standing all our fears, and others malice, James the Second, the Dear and Faithful Brother of Charles the Second of blessed memory, the Son of Charles the First, that glorious Martyr for his Religion and the Laws, the Grandson of the great and happy King, James the First, in whom the three Crowns were happily united, ••as succeeded, and that without any Stir,

Tumults or Blood-shed, but with the ••reatest Peace and Ease imaginable, unto ••he Throne of his Royal Father (and may we long hold it so, may these days of ••eace long continue to Him and us) when ••e consider this, I say, we ought to cheer ••ur selves, and endeavour the tempe∣••ating our Griefs, and composing our Minds.

Further, when we add to the former ••onsideration, that his present Majesty has ••raciously declared to the world, and given ••is Royal Word that he will govern according ••o the Laws established; that He will main∣••ain our Religion and the Government of Church and State, as they now stand; that he ••ill imitate his blessed Brother, and most espe∣••ially in his great Clemency and Tenderness to ••is People; and that as he hath often here∣••ofore ventur'd his Life in Defence of the Na∣••ion, so he will still do his utmost to ••re∣••erve us in our just Rights and Libe••ties, of all which we have this day a full and publick assurance: When we add this, I ••ay, we ought to banish Grief from our hearts, in our Souls to rejoyce, to fall down before God and bless him, con∣cluding we have Charles the Second still, after a sort, alive and entire in Jame•• ••he Second, whom God long preserve.

Yet because it is impossible on a suddain to rid the world of Fears, Jealousies, and the like uneasie Affections; because also there are to be found abroad, though I hope not amongst us, many unquiet and tumultuous Spirits, who delight in Trou∣bles, and would fain be embroyling all again; because also what I have said may not haply be by all believed, or my self be deemed too credulous, it may not be amiss or unseasonable to entertain you upon occasion of this Solemnity with some thoughts on this calming passage of the Royal Psalmist. Be still, and know that I am God: I will be exalted amongst the Hea∣then; I will be exalted in the Earth.

In what particular Crisis of the Jewish affairs, or on what occasion this Psalm was first penned, I have not found any so bold as peremptorily to ascertain. By the Inscription of it, it is directed to the Sons of Corah, those famous Masters of Mu∣sick, when the Jewish Choir was in its most slourishing state, and so probably composed about Solomons Succession to the Throne. Sure it is by its Contents, its true date must be in very perillous, or esse in tumultuous times. Such Days and Affairs all those high expressions in it do most certainly import; and the Affections,

that the holy Penman professes, bespeak no less. ver. 1, 2, 3. God is our Refuge and Strength (sings he) a very present help in time of trouble. Therefore will we not fear though the Earth be moved, and though the Mountains be cast into the midst of the Sea. Though the Waters thereof roar and be trou∣bled, though the Mountains shake with the swelling thereof. The removing of the Earth, the roaring of Sea and Waters, the shaking of the Mountains, and their being thrown into the midst of the Sea, are all but lofty Poetical ways of speak∣ing, design'd to express great Commoti∣ons in the State, the unsettling or remo∣ving Foundations of Government. All which when he had thus nobly sung, he falls not in the other part, but sweetly proceeds, There is a River, the streams whereof make glad the City of our God, the holy places of the Tabernacles of the most High. Jerusalem had not the advantage of any such mighty River as are those, which have made great and wealthy di∣vers Cities: But there was the Brook Kidron, which as 'tis described, above Je∣rusalem Eastward, imparted a clear and gentle Stream for the watering of the lower City; And there were besides the Waters of Siloah, which, augmented by a

small Stream from the Fountain Gihon, passed softly (Isai. viii. 6.) into Sion, and in a manner close up to the foot of the Temple. To which soever of these two our Royal Poet alludes, either of them aptly resembles those secret and soft Re∣freshments, which at all times relieve and bear up the Spirits of the true Israel. They have not ever perhaps an irresisti∣ble Torrent of all the worldly Power, Security and Interests, that some could wish, running strongly for them; but in their most forlorn circumstances that their enemies can imagine them in, they have easie, secret and spiritual Comforts, in a way of humble affiance in God▪ and com∣mitting themselves and their affairs to his Gracious Conduct. And sometimes, when God thinks good in his Providence to ap∣pear for them more visibly (as he has of old, and more lately in a glorious sort for our establish'd Church) the Emanations of his Power, Wisdom and Goodness are in no cases more conspicuous than in their Protection. God is in the midst of her, she shall not be removed; God shall help her, and that right early. ver. 5. This he avows (and that more loftily than any thing hitherto, if possible: This, I say, he avows) v. 6. ever has, does, and will

appear, maugre all the Rage of some, and the Combinations of other Enemies. Let the Heathen rage, and the Kingdoms be moved, 'tis but Gods uttering his Voice, and the Earth melts away. And now why should his Church at any time droop in Spirit, or be dejected? This Lord of Hosts is with us, this God of Jacob is our Refuge: to which he puts a Selah, that is, sing this Strain in your highest and fullest Musick: Let the Earth ring of it. And having thus far proceeded, our sacred Authors Breast was now full enough of God, to publish a kind of Summons or Challenge to the whole world, to behold or consider the mighty Acts of Gods particular Provi∣dence in behalf of his Church. Come and behold the Works of the Lord, what Desola∣t••ons he hath made in the Earth. ver. 8. In the days of David, God smote down be∣fore his Anointed all the Enemies of Is∣rael round about them. Which being done, towards, or in, the days of Solo∣mon, he crowned the foregoing Victories and Deliverances with a deep Peace, ver. 9. He maketh Wars to cease unto the ends of the Earth; he breaketh the Bow, and knappeth the Spear asunder, and burneth the Chariot in the fire. But such deep Peace, as I conceive not yet in perfect being at

the penning of this Psalm, (which, I say, by the whole tenor of it, manifestly be∣speaks it self to have been writ in totter∣ing or turbulent times): only to assure the faithful, that it was at hand, and in∣fallibly future, the holy Psalmist sings it as already accomplisht; an usual Scheme with the Prophets! Mean while, to still and aw all sorts, he (yet again in his wonderful Character of Speech, and like the greatest Artist) brings in God himself controling the Inhabitants of the Earth in the Text; Be still, and know that I am God: I will be exalted amongst the Heathen; I will be exalted in the Earth. Words indifferently applicable, either to the Turbulent and Enemies of the Church, and of Davids Kingdom; (as if he had said, De∣sist from your fruitless Combinations, and malicious Contrivances: Know that I am God): or to the faithful and firm Adhe∣rents of David, who, inclining to diffidence and fears of the worst, might be in impa∣tient hurries, and uncertain Counsels. And if thus taken, the Sense is, Be still, quiet your selves, patiently in Humility, Faith and Sobriety await the issue. Know that I am God, and in my good time I will both glorifie my self, and settle you. To which, as in a full Chorus, the Faith of

the Church answers, The Lord of Hosts is with us, the God of Jacob is our Refuge. Se∣lah. That is, most probably as before said, a Note for the highest Musick.

Because I cannot presume any number of our Kings or Churches Enemies here pre∣sent, and besides, for that it is an ungrateful thing, on this good day, to take the words in their worst acceptation, I shall chiefly insist on them as directed to the Church, and to faithful and loyal Subjects. And to them, First they prescribe a Duty ve∣ry seasonable, prudent and Christian, in apprehensions of uncertain or in uncertain or unsettled affairs, namely, an holy Quiet of mind, Be still.

Secondly, they inforce this Duty, and that by three Principles or main points of Religious Doctrine. The first of which is the general and sovereign Power of God, insinuated in those words, Know that I am God. I made, I rule the World.

The second, his particular Superinten∣dency, and directing all affairs to his own Glory, in the next words, I will be exalted amongst the Heathen; I will be exalted on the Earth.

The third, his Constancy and eternal Fidelity to his Church, acknowledged and depended upon by them. The Lord of

Hosts is with us; the God of Jacob is o•• Refuge.

I begin with the Duty injoyned, an ho¦ly Quiet, Be still. That there is nothin•• in this world firm or stable; that as poo•• men die from their Cottages, and greate•• persons from their Houses, which the•• have called by their own Names, so eve•• Princes from the Throne, alas! I nee•• not insist. Only when these last leave th•• Stage, as it is in great Buildings, whe•• Pillars fall, there is, at least, a dreadfu•• Concussion of the whole Fabrick: so in Frame of State; when a King dies, especi∣ally a Great one, a Gracious one, a Be∣loved one, howevever most happily, as well as speedily and most seasonably, suc∣ceeded, I cannot but believe (and I hope it will be esteemed no fault to profess plainly that I do believe) the Loyallest hearts amongst us all really tremble: not that we distrust God or our Prince, but we fear the Malice of the Enemy. Wherefore being we must acknowledge the publick Amusement, not to say Consternation, not yet to be quite over, it cannot be amiss to press, what the Text in such shaking jun∣ctures injoyns, (which I have named) an holy Quiet: and I dare say it will con∣tribute much to the Ease of all their

Hearts, who will practice it.

Now such Quiet will consist (1.) In Pa∣••ience; excluding all Repining, all Com∣••laints and Murmuring. (2.) In Faith ••nd humble Deference to God; excluding ••ll Despondency and Pusillanimity. (3.) In ••obriety, Peaceableness and observance of Or∣••er; excluding Temerity, Faction and ••rivy Combinations upon any pretences ••f publick Jealousies and Dangers. Per∣mit, I beseech you, a word on each very ••riefly, and, I hope, very modestly.

And first, as to the Quiet of Patience, which, I say, excludes all Repining, all Murmuring, all fruitless accusing of things and persons. Our Loss is indeed very great, and very fresh; it being not yet forty hours since, I think I may say, most of us had intelligence of it. But blessed be the same Hand that takes and together gives. Heaviness may endure for a night, but Joy cometh in the morning. Let us there∣fore on this occasion not fall into that ini∣quity of Impatience taxed by the Heathen Moralist (Iniquiores esse erga relicta ereptor••m desiderio) to be unjust estimators of what God has left us, through too impatient a sense of what he has taken away. Meekly to accept the deserved punishment of our Sins, is certainly as moderate a degree of

Patience as any in reason can pay. Where∣as then we have lost a most Gracious King must we not confess our selves to have de∣served it, by the abuse of that Ease, Peace▪ Liberty and Plenty that we enjoyed un∣der him, and yet were not contented? The consideration hereof must surely restrain∣us.

1. From all repining at Gods hand, and charging him with Severity. There may be a further End in this Providence than we are aware of. Perhaps God does but design to commend and set off his future Mercies by the present Stroke. We have seen many a glorious fair Day after a clou∣dy Morning. Seeing then we know not what God will bring forth, let us take care that we provoke him not to what, it may be, he does not yet intend: Howe∣ver, 'tis as little Justice as can be, not to complain of him till we have real Rea∣son. And,

2. The same consideration too should keep us so far within the bounds of Pati∣ence, as not to repine against or accuse men. Be still also in this regard. There is so much wickedness of late in the world, and possibly some men know so much vil∣lany by themselves, as makes them suspect very bad things of others: And it is too

easie a step with many in the world, first ••o suspect men, and then to charge them ••ith what themselves have suspected of ••hem. In the name of God let us be care∣••ul herein, and let no Grief transport us ••eyond Charity and Justice. The hand of God we are sure is in all, and that alone: ••et us eye, and pay thereto this first sort of Quiet, the Quiet of Patience: In your Pa∣••ience possess your Souls. Luk. xxi. 19.

And secondly, there is yet a nobler de∣••ree of Quiet, which also becomes us, the Quiet of Faith and good Hope, in opposition ••o a base Abjectness of Mind and Despon∣••ency. Psal. xxxvii. 5. Commit thy way un∣••o the Lord; trust in him, and he shall bring •••• to pass, what thou dost justly desire. There can no case so disasterous or despe∣••ate befall good men, in which they ought ••o let go their Confidence in God. Psal. ••xii. 8. Trust in him at all times, O ye people; ••our out your Hearts before him. God is a Re∣••uge; Let us first assure our Hearts before God of our honest and upright designs in ••ll things, and then we ought to hold fast ••ur Confidence; yes, and even a Rejoycing ••f hope to the end. Heb. iii. 6. and again, chap. x. 35. Cast not away [let not go] your Confidence, which hath great recompence of Reward. Give me leave here to demand

what reason have we not to hope well •• What, almost, colour have we for ou•• Despondencies? If we look up to God w•• know that all things shall work together fo•• good to those who love him. Rom. viii. 28▪ If we look to our King, I have already told you the blessed tidings, which with as grea•• assurance as can be this day has brough•• us. Truly I know nothing, which should possess us with any fears of such impend∣ing Dangers, as many imagine, but only the publick Sins. As to these, let every one honestly reform his share thereof, and the•• let us trust God, and believe our King, and he of good heart. Be still with a Quiet of Faith, and there may yet be expected an happy course of things both in Church and State.

My Brethren, the case is not with us as it seems to have been with the Faithful in this Psalm. The Earth is not removed, nor the Mountains carried into the midst of the Sea, (the Concussions are not so great as might have been feared, and in all appearance will not be such). And yet even in such case hear the Church in the words of the blessed Psalmist; God is our Refuge and Strength, our present help in the time of trouble. Therefore will we not fear, though the Earth be removed, and the Mountains

carried into the midst of the Sea. Observe, ••hough it were so, or though it should be ••••, yet ought not the shaking of the worlds ••oundation to shake our Faith. And it is till the more reasonable to press and ••aintain this, the Quiet of Faith, for that ••ertainly nothing can more operate to our Destruction, than unreasonable fears, and ••he hurries and extravagancies that they will put us into. They will provoke God, ••hey may provoke our King, they will in∣••ect the Minds of many, who haply are ••et stable and loyal, and they will most ••isorderly influence the Actions of all. Be ••ill therefore in Faith and good Hope.

Lastly, the other part of holy Quiet lies ••n the exercise of Sobriety: that we all of ••s observe Order, keep each of us within his ••wn sphere, enterfere not with one another, ••r exceed not the bounds of our Cal∣••ing. It is a great evil of late that all sorts ••f men are stangely commenced Politici∣••ns: scarce a Farmer, scarce a Foreman ••f a Ship, but he can censure or dictate ••o the Government. Certainly, my Bre∣••hren, if we will think soberly of our ••elves, we are not all of us Statesmen, nay ••e are few of us fit to be such. Let us ••herefore be content to be governed by ••ho••e that are wiser than our selves, and

each man keep to his own business. Let Magistrates be vigilant in the Administra∣tion of Justice, and restraining all that they find inclining to Turbulency. Let Ministers each in their place be watchful over the Flock: and if they observe a Sheep straying, seek after and reduce it before it be lost. We must above all men, both by Precept and Practice, put forwards an universal soberness of Order, as well as of good Conversation. And let the People in their several Orders mind their own Concerns, whether of Trade, or of whatever other kind. Let no one be a Busiebody, or Intermedler in other men•• matters, and above all, not in State-Affairs. I have heard by them that have been in Battles, that if a Body can be but disor∣dered and huddled, they are presently routed: they then destroy one another. I am sure Confusion, and mens disorderly going out of, or beyond their places, has a very fatal consequence in all other Societies of men, and carries with it, not only De∣struction generally, but a great deal of Guilt. For where there is Confusion, there is also every evil work. Jam. iii. 16. In a word, let those, who are to govern, govern; and those who are to obey (which I conceive is the part of most of us) obey,

and the World may be still in quiet.

There is one kind of Soberness (which I cannot forbear to touch on) not yet suggested; and that is Soberness in Talk and Language. If any of us still will nou∣rish Fears, let us keep them to our selves, and be giddy alone. Let us not infect and disturb others. I will suppose I need not much press this: For a man would think some late practices amongst our Neigh∣bours, if not yet amongst us, may have taught this part of the world Wit enough to be easily perswaded to regulate their Talk, or hold their Tongue.

Thus far then of this excellent Duty, so necessary at such seasons as this, when mens Imaginations are so up; an holy Quiet much becomes us, and will be very serviceable to us, which is, as you have heard, made up of Patience, Faith and So∣berness.

Now to perswade hereto,

The first Argument in the Text is Gods general Providence; Know, saith the Lord, that I am God. In other terms, God rules the World. A Sense of this, one should think, would easily quiet the most im∣broiled or imbroiling Spirits. There have been now of old a Sect of Wise men, as they would be thought, in the world, who

have conceived it to be too servile an im∣polyment, and too much discomposive of that Serenity and eternal Peace, which the Divine Nature must be conceived to be possest of, for God to interpose himself in the Government or Managery of mun∣dane affairs: but these have ever been branded, and that most justly, by all truly wise men, with the imputation of Atheism. For it is the same thing, as to all power and effect of Religion, to deny God, and to deny Providence. For if God heeds not me, nor concerns himself about me, why should I consecrate and resign my self and all my concerns to him, which is the primary and most essential act of all true Religion? No, no, my Brethren, both our Reason and Christianity will teach us better things than these; Psal. lviii. 11. Verily there is a God that judgeth the world. And that God all along, in all vicissitudes and changes of things, does whatsoever pleaseth him in Heaven and Earth, in the Sea and in all deep places; Ps. cxxxv. 6. He controles, or, as he pleaseth, blasts the Power of his Enemies, and scorns their Ma∣lice. When the Heathen rage, and the People imagine a vain thing; when they set themselves and to be counsel together, Ps. ii. 1, 2, &c. (that is, to speak more in the language of the

times) amidst all the Cabals and Consults of men of malicious and unquiet Spirits, He that sitteth in the Heavens laughs, and ••he most High hath them in derision: Yet ••as he set his King upon his holy Hill of Sion: ••nd there according to his Pleasure will keep him. Even the Wrath of men shall ••raise him, and the Remainder of Wrath shall ••e restrain. Wherefore consider this and ••e still.

But more particularly; This Argument suits all the severals of the holy Quiet I have recommended.

First, If God govern the world, be pa∣••ient whatever comes; let him alone in his Government; for govern he will, let the world be never so unquiet. And who shall say to the great King of Heaven and Earth what doest thou? Let none be apt so much as to say in their hearts, God appears not in the present Course of things, but Men rule all. Alas! 'tis the most senseless Grossness to imagine so. All the Grandees on Earth are but the Almighties Agents: they act haply according to their own Counsels and Wills, but still they all only do Gods work, though they do not all see it. And who so considers God in and through all, will certainly be patient.

Again, this same Argument will per∣swade

the Quiet of Faith. For does Go•• sit at the Helm of the World, and can hi•• Servants have a better Friend here? Whom should we trust, if not him whom we have believed, whom we love, serve, and pretend totally to have given our selves to? yea, whom we will sometimes allow to love us more, and to be more care∣ful of us, than our selves? as long there∣fore as God governs the world let us be of good courage.

And lastly, as to the Quiet of Sobriety; can any thing more powerfully perswade us to keep our station than this Considera∣tion, that the great Lord of all, in his course of Government of things, has here and thus placed every one of us, and eyes and heeds how we keep our posts? Even in this sense, Non deserenda est statio nisi Imperator maximus jusserit. I shall not be accountable for another mans business, nor that other for mine, but every one for his own; which most inevitably enforces, Let every man do his own business; let every man keep within the Calling wheren he is called by God.

Thus of the first Argument.

The second is Gods particular Superin∣tendency in directing and ordering all things to his own Glory. This is it, which if we

may believe many (and certainly there are ••ot a few, who in this point are in all ••harity to be believed); This, I say, cre∣••tes much concernment to many, what shall become of the Glory, what of the Truth of God? To this God in the Text answers, I will be exalted amongst the Hea∣••hen; I will be exalted in the Earth. The Heathen, we know, is but a part of the World, namely, that part that knows not God. He will be exalted even amongst them. The Earth is a more comprehen∣sive Name, and besides the Heathen, be∣sides all that do not and all that will not know God, comprehends all that know and love him too; amongst one and the other will God be exalted: For he will be exalt∣ed on the Earth. This very case, we know, was the case of Elijah, 1 Kings xix. 10. He was apt to think, in his days God had no•• so well provided for his Worship, and the succession of the Truth in h••s Church as he might have done: and ••o his complaint herein, he receives only this answer; Go, return on thy way to Damas∣cus, Elijah; and when thou comest thither, anoint Hazael to be King of Syria, &c. Yet have I left me seven thousand in Israel, all the knees that have not bowed to Baal, and every mouth that hath not kissed him. ver. 15. 16,

17, 18. In other terms, thou hast been very jealous for me, as thou sayst. Elijah, (God grants this in that he doth not deny it) but do not thou macerate and perplex thy self about my Glory: leave that to me, and go thou on thy way, do thy bu∣siness; discharge the Commands I give thee: 'Tis my part to make Kings, thine only to anoint them I have made so. But whereas thou sayst, Thou, even thou only, art left in Israel of the true Worshipers of God; thou art much mistaken in the com∣puting the Number of my Church. In Israel it self (as corrupt as it is) besides the vast numbers in the Kingdom of Ju∣dah; In Israel it self I have seven thousand to the one thou hast named. Trouble not thy self therefore with fruitless thought∣fulness as to Succession, taking thy self thereby off from d••••••••arge of thy Prophe∣tical Office; I have secured my Truth, my Worship, my Glory, my Church at a bet∣ter rate than thou canst imagine. And I pray you, my Brethren, remember, 'tis the same God that reigns in Heaven still; nor is he now less solicitous of his Glory than then he was Can any of us pretend to be wiser than the Omniscient? He must know therefore how more fitly to order all things to his own Glory than do we:

Can any of us pretend to be more power∣ful than the Almighty? He must there∣fore be more able to manage all to his Glory than we; and certainly he will not be unfaithful to himself. I pray you con∣sider, were it not a most unheard of Saw∣ciness, not to say Blasphemy, should any of us say to God, Let me a while govern in thy room, and dispose of things, and see if I do not put them into better order for thy Glory? Now what do we less than this, if we are not content with Gods Methods, or go about to disturb the course he puts things into? I do not disswade any from being concerned for the Honour of God. Far be it from me! It is a good argument of the Love of God and Virtue, when we resent the Affronts which both meet with from the Wickedness of Men: And besides it will put us upon the Refor∣mation of our selves, and of as many as we can amend: But when such Zeal breaks out into Discontent, Repining or Desponden∣cy of the Cause of God and Religion, or puts men on stepping beyond the bounds of their Calling, it is blamable and sinful, and deserves another kind of Reprimand than God gave Elijah.

And particularly, this Argument will perswade first the Quiet of Patience. For

being we have seen God so infinitely quali∣fied for the supreme Superintendency over all things and persons; being also we can∣not believe, he will be true to himself, we ought to conclude he will gain Glory to himself even by those very things, by which we may foolishly imagine he forfeits or hazards his Glory. Wherefore if we will not be most unreasonable, we must be patient.

Again, this Consideration also enforces particularly the Quiet of Faith. If the Al∣mighty and the Alwise has resolved that he will be exalted amongst the Heathen, and in all the Earth too, you may easily be confident he will be so. A little Faith, one should think, should suffice men to believe God will be true to his own concerns, that is, to his Glory, Truth and Church.

And lastly, This no less enforces the Quiet of Sobriety. For what greater mad∣ness can there be conceived, when we pro∣sess to believe God thus resolved and in∣tent on his business, and to have put all things into the wisest and best order, than for us to interpose and disturb this Or∣der? And yet every man does disturb that Order, who makes a step out of his Calling, that is, out of the Order, Place and Degree God has put him into.

Wherefore seeing God not only governs the World in general, but particularly directs all to the exalting of his own Glo∣ry, if the Glory of God be dear to us, as we profess it is, and if we believe that God is God, let us be quiet with a Qui∣et both of Patience, Faith and Sobrie∣ty.

The third and last Argument in the Text perswading still the same Duty, is Gods Presence, Patronage and everlasting Constancy to his Church, celebrated here by the Psalmist in the name of the Church; (for in the last verse he brings in the Church speaking thus) The Lord of Hosts is with us, the God of Jacob is our Refuge, And it it is observable this is the great Chorus in this most glorious and lofty An∣them. It in a sort began the Psalm. God is our Refuge, ver. 1. but word for word we have in ver. 7. and it closes all in the Text. Indeed the Consideration of Gods Presence with, and Protection of, his Church cannot be to much thought of, nor too often sung by the Faithful. The Lord of Hosts is with us; the God of Jacob is our Refuge. Oh! how sweet is it both to Ear and Heart! He is with us not on∣ly as God, but as the Lord of Hosts. And should Hosts fail, he is with us as a Re∣fuge

too; and as may be supplyed from another place, as our Portion and exceeding great Reward.

When poor Croesus (not long before as much a prodigy of Wealth as then of Mi∣sery) was led captive in Chains at the Command of his Conqueror Cyrus, into whose hands he had fallen by the Fraud of Apollo (otherwise to be called the Devil) of Delphos, whom alone above all their Dei∣ties he had honoured with Gifts, he re∣quested of his Conquerour one small Boon, before his Execution, which he instantly expected; namely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that sending those Chains then as a Present, he might ask that Grecian God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Whether it were his Ʋsage to put Cheats upon Benefactors his Worshippers. This was a Reproach indeed most justly due to the Father of Lyes: But the Worshippers of the God of the God of Jacob can never lay such Imputation upon him. Our Fathers trusted in thee, they trust∣ed and thou didst deliver them. They cryed unto thee and were delivered, they trusted in thee and were not confounded. For thou art holy, O thou that inhabitest the Praises of Israel! Psal. 3, 4, 5. And he, the same God, hath said, I will never leave thee, nor forsake thee. Wherefore let this

Consideration also induce such Stillness and holy Quiet as has now several times been prest.

Particularly again, this Consideration also most reasonably may induce the Quiet of Patience: For whose Will ought we to pay more absolute Deference to, than to the Will of our most faithful Protector, our sure Refuge and eternal Portion?

The Quiet of Faith: For who fitter to be relyed upon than he who never deceiv∣ed a cordial Confident?

And the Quiet of Sobriety: For if by ex∣ceeding our Calling, or going out of our place we come into misery, it is not so much God that has brought it upon us, as we that have run our selves into it. We might have been safe, if we had kept within the Boundaries God set us.

I have now done with my Text; at least in the Acceptation or Reference I chose to take it in. I know not what remains, except any should expect that I should touch upon it in that other Reference I said it might admit; namely, as applicable to the Enemies of the Church. For to them also God may be conceived with great reason here to speak; Be you still, and know that I am God.

And there are not a few, were they

within hearing, that have need of thi•• Lesson: such, I mean, who have long hoped for, and otherwise, as well as in their mad Carouses, prayed for the Confusion of our Church and Religion, that is (I may say it without the least Arrogancy or Prevarication) the most loyal Church and Religion in the World; that, I mean, by Law establisht. God forgive them, and in these hopes God deceive them! In the mean while let them know the Lord is God. And as we have made it our business to consider and study our Duty, so by Gods Grace we will perform it. We will be still, that is, patient and hopeful, sober and loyal: and we do not doubt, but the Lord of Hosts will be with us, and the God of Jacob will be still our Refuge. We can with the assurance of good Conscience take up the words of that holy King Ahijah, animating himself and his People in a more difficult condition than, God be blessed, ours is, or, we hope, is like to be; 2 Chr. xiii. 10. As for us the Lord is our God, and we have not forsaken him: We have retain∣ed, and do retain his Faith and Worship pure as once delivered to the Saints. We have endeavoured, and in humble sincerity we can say we do endeavour to perform the Conditions of his promised Presence and

Protection; and so long we depend upon his Promises. Nor do we list to reflect upon our Adversaries Practices, though we could.

Further, besides our Gods Promises, we have our Kings Promises too for the sup∣port of our Minds: and some men must pardon us, if we give a thousand times more credit to His Majesties Royal Word than to their airy Hopes or ventose Brava∣does. We do not believe His Majesty will esteem their vain Insultings over their fel∣low Subjects any part of Loyalty or Ser∣vice to him. His Majesty has, God be blessed, amongst his very Enemies the cha∣racter of a wise Prince, and of a magna∣nimous Prince: and there is nothing far∣ther off from such Temper than to ap∣prove Insolencies. Wherefore let as ma∣ny of the Adversaries of our Church, of all sorts, as hear me this day, take the Text as spoken unto them also. Be ye still, and know that the Lord is God.

But to conclude, in a word to all; lay∣ing aside our private Humours and little mutual Piques at Persons and Parties too, if possible, let us all joyn in a Quiet of Peace and Christian Charity, which I toucht not till now, resolving to close with it. And to press this, I should think no Argu∣ment

need to be used but our own Interest. Here are a multitude of us present that are old enough to remember what our eyes have seen, (and may we never see the se∣cond time!) the Miseries and Desolati∣ons, the Cruelties and Ravages of Civil Wars. Can we be fond of them? or does not Horror seize us when we reflect on those dreadful Idea's, though almost worn out? For our own sakes then, as well for Gods and Religions, let us all study to be quiet, and to do our own business. And if we meet with any, who either by their secret Perswasions, or Combina∣tions, or by their whispering Fears and Jealousies, Designs and Stories contrary to what you have heard of His Majesties Roy∣al Intentions and Declaration; who, I say, either by these or any other methods, we have reason to believe are endeavour∣ing to di••••urb the publick Peace, and em∣broyl things; let us in the name of God discover them. Better such men suffer than we, than all. And especially let us empty our own minds, and dispossess our selves of such Jealousies. Fears and Jealousies did undo us once: God in his mercy restored all, King, and Church, and Religion. The same Fears and Jealousies have bid fair to destroy all again. God has hitherto hin∣dred

it. In the name of God let us not tempt him again thereby to destroy us; or let not us our selves destroy our selves by the old unreasonable methods. In a word, as I have said before, but repeat, that it may be more surely practised. Let us trust God, and next trust our King, be quiet, loyal and circumspect in our places; and I doubt not but all things will go well with us and the whole Israel of God.

Which God grant: And to Him be all Glory, Praise and Thanksgiving now and for ever. Amen.

FINIS.