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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01936	The God of heaven A sermon appointed for the Crosse, but preached in the Cathedrall Church of St. Pauls in London, upon Sunday the 23. of September, anno Domini. 1638. By Iohn Gore, rector of Wendenlofts in Essex, and preacher at St. Peters Corne-Hill in London.	Gore, John, Rector of Wendenlofts, Essex.	1638 (1638)	STC 12072; ESTC S103328	21,017	40

on of the heart upon them as the Bee sets on her sting with the greatest strength of our affections the rockes that are in the sea of themselves doe the shippes no harme but it is the rushing of the shippes against the rocke that splits them when it fares with a man as did with the Israelites 2 Sam. 15. 6. when their hearts went after Absalom they fell from David their true King so when a mans heart shall goe after the world that he falls from God this is disloyalty to the King of Kings In a word let it be our constant resolution and the truth of our Religion that though we must of necessity somtimes set our minds upon the world for the dispatch of our present businesse yet let us doe it evermore with such an abstraction such a mentall reservation that our hearts be not taken off from God For that 's the third intention meaning of the words Whom have I in heaven but thee to set my heart upon I come now to the last which is indeede the most needfull and most agreeable to this present time and that is 4 An expression of Feare and Réverence to God Whom have I in heaven but thee to fixe my eyes upon Timor figens oculos c. what a man feares hee will be sure to have a continuall eye upon and certainely men had never more cause to have a continuall eye upon God then now whether wee consider it as a time of Mercy in one kind or a time of Iudgement in another In one kinde there never was a more mercifull Time more Gracious a more plentifull yeare knowne since the memory of man This is the yeare that God hath crowned with his goodnesse as David speakes Psal 65. 11. other yeares before this God hee knowes were but poore hungry and beggerly yeares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next doore to famine but this is a Royall a Princely a Kingly yeare a yeare that weares the Crowne both for greatnesse and goodnesse too Thou crownest the yeare with thy goodnesse Iudge you then whether this be not a sitting time to feare God and his goodnesse as the Prophet speakes Hosea 3. 5. In the later dayes they shall feare the Lord and his goodnesse Oh that this Prophecie might be fulfilled that wee had grace to make good that Promise of God and to make it appeare that God meant it of us in these later dayes Oh that God would frame our hearts to feare him and his goodnesse that wee may never come to feele him and his vengeance There is mercy with thee saith David that thou maist be feared the meaning is the more mercifull God hath beene to us the more fearefull should wee be of him and the more afraid of any breaches betwixt us and our God I remember it is recorded of Ionahs Mariners that when the danger was past the sea was calme and all was quiet Then saith the Text the men feared the Lord exceedingly Ionah 1. 16. And why then one would have thought they should have growne jocant and merry and feared nothing where they saw nothing to be feared Oh but they could not tell whether God would not send such another storme such another Tempest such another Iudgement upon them therefore they thought it their best and safest way to feare him then yea to feare him exceedingly Oh that wee Christians had the grace to learne this lesson of these Heathens namely To feare God for his goodnesse so that if God should be pleased as I trust hee will to stay his hand to cease the sicknesse to cause his revenging Angell to passe over us and to send a gracious raine upon his Inheritance now that t is weary and even spent with Drought shall wee feare God the lesse for this and care the lesse for his favour God forbid for why Wee doe not know but God may send such another Plague such another Drought such another Iudgement upon us and doe us more harme than ever hee did us good And therefore while wee are well and enjoy our peace and live under mercy let us with feare and reverence looke up to God and say Whom have I in heaven but thee to fixe mine eyes upon 2 Againe secondly looke upon the judgements that be abroad in the world those dolefull Epidemicall diseases that have over-spread both Citie and Country so that as it was once in Egypt There was not an house where there was not one dead Exod. 12. so it is now in England scarce an house where there is not one sicke nay by credible and lamentable report in many Parishes there are scarce found folkes enough to attend the sicke nor labourers to be gotten to Inne the Harvest Oh consider this and see how God hath watched upon the evill as the Prophet Daniel speaketh Dan. 9. 14. Vigilavit Dominus super malum The Lord hath even watched upon the evill to bring it upon us and hath picked out a Time of mercy to punish us in And shall wee not feare God for all this As that good Theefe said to his fellow Luke 23. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dost not thou feare God seeing thou art in the same condemnation Thou that art condemned thou that art upon the Crosse thou that art under such a judgement as well as I Dost not thou feare God Dost not thou make conscience of thy words and wayes What a gracelesse wretch art thou Yet see a wicked man will be a wretch though hee should goe to hell presently and what a misery it is that they that have most cause should have least grace to feare God We read 2 Sam. 6. 9. When David saw the fall of Vzzah how God strooke him dead on the sudden with his owne immediate hand and that to our thinking for a well-meant errour that could not savour of any malicious wickednesse the Text saith That David feared the Lord that day not but that David feared the Lord before but he never feared him so much as hee did that day when he saw such a visable testimony of Gods displeasure upon one of his owne servants How many Vzzahs have we seene the fall of How many men of Note men of Worth and men 〈◊〉 〈◊〉 have wee knowne and heard of to be 〈◊〉 〈◊〉 ●…owne and laid low by the hand of God And we unworthy wretches remaine yet escaped as it is this day Let us not be like Ionathans Boy 1 Sam. 20. that saw the arrowes and observed how they fell some beyond David and some fell short of him but he did not know the mystery and the meaning of them that they were to foretell a danger hard at hand In like sort wee cannot but see and observe the Arrowes of God I meane those mortall diseases that are shot from the bow of heaven and sticke in the sides of the sonnes of men wee see how God shootes sometimes beyond us and hits our betters sometimes short of us and hits our inferiours sometimes on

THE GOD OF HEAVEN A Sermon appointed for the Crosse but Preached in the Cathedrall Church of St. Pauls in LONDON upon Sunday the 23. of September Anno Domini 1638. By IOHN GORE Rector of Wenden-lofts in Essex and Preacher at St. Peters Corne-Hill in London Deus saveat Printed at London by Thomas Cotes for Thomas Alchorn and are to be sold at his shop in Pauls Church-yard at the Signe of the Greene-Dragon 1638. Jmprimatur Tho. Wykes October 9. 1638. TO THE RIGHT WORSHIPFVLL and most Renowned Knight Sir PAVL PINDAR the Friend of the Church the Father of the Poore and the Honour of all his Family Right Worshipfull WEre it not an Injury to desire that goodnes shold hinder any man from Glory I dare say that all that know you would unfainedly wish you an immortalitie in this present world that you might live for ever to doe good having done so much good while you live Howbeit as t is said of good Iehojada 2 Chron. 24. 16. when he waxed old and died though he were but a subject yet they buried him among the Kings Because saith the Text hee had done good in Israel both towards God and towards his House Even so may it happen to you from the King of Kings God send you an honourable interment when yo● die and a Crowne of everlasting Glory when you are dead and gone Thus Prayes Your poore unworthy Friend IOHN GORE THE GOD OF HEAVEN PSAL. 73. 25. Whom have I in heaven but thee and there is none upon earth that I desire in comparison of thee THis Text divides it selfe into two generall parts The first sheweth you The Refuge of a sinner The second The mind of a Saint 1. The Refuge of a Sinner is when he failes on earth he flies to heaven Whom have I in heaven but thee 2. The minde of a Saint is to disprise and undervalue things below in comparison of the God that is above There is none upon earth that I desire in comparison of thee 1. The Refuge of a Snner It is observed in Nature that for all weake creatures God hath provided severall Refuges to runne unto to hide themselves in times of feare and danger thus the child runnes to the Parent for Refuge the Chickens to the Henne the Conies to the Burrowes the Foxe to the Earth and the Sinner to heaven The eternall God is thy Refuge saith Moses Deut. 33. 27. and his everlasting armes are underneath thee as it were to embrace thee to hold thee to keepe thee up from the sinke of sinne from the pit of perdition from despaire of Grace and from a downefall into hell The Lord will be a refuge for the poore saith David Psal 9. 9. even a Refuge in due time of trouble marke that hee saith A refuge for the poore that is for such as are poore in Spirit though they be not poore in purse they that are truely sensible of their owne spirituall povertie of their want of Faith and want of Grace and want of true Religion and Vertue They that are alwayes speaking supplications to God as Salomon saith it is the proper language the naturall Dialect of a poore man to speake supplications to make his moane and make knowne his wants to every one that will give him the hearing they that are alwayes plying of heaven with petitions God will be a double refuge for such for so David ingeminates and doubleth the word A refuge for their bodies and a refuge for their soules a refuge for themselves and a refuge for their children a refuge while they live and a refuge when they die a refuge in the time of wealth but a present refuge in due time of trouble for then he never failes In the Singing Psalmes it runnes thus God is protectour of the poore God is the poore mans protectour as David was the poore mans Captaine 1. Sam. 22. 2. Every one that was in distresse and every one that was in debt and every one that was discontented gathered themselves unto him and hee became a Captaine over them In like manner whatsoever your distresse be whatsoever your debts whatsoever your discontents gather your selves to heaven addresse your suits to God and apply your selves to Christ and hee hath promised in his holy Gospell Ioh. 6. 37. Whosoever commeth to mee be hee poore or rich non eijciam for as I will in no wise cast him out Oh what an encouragement should this be unto us at all times especially in the time of neede when the bucket is broken to goe to the fountaine when any thing is lost or amisle seeke to mend it and make it up in God As the man of God answered Amaziah 2 Chron. 25. 9. when he tooke care what he should doe for his hundred talents which hee had given away saith he The Lord is able to give thee much more than this so beleeve it there is no man so poore but God is able to make him rich no man so sicke but God is able to make him whole no man so lost and cast downe in the world but God is able to restore and raise him up and whosoever hee be that referres himselfe to God that casts and rolleth himselfe upon his mercie hee shall one day finde that there is a God in Israel that will doe every man right and in the end give every man satisfaction I say in the end for our life in this world is but just like a Stage-play where the matter is not great what part the Player acteth whether the part of a King or the part of a clowne the part of a Prince or the part of a begger the maine of all is what share he shall receive when the play is ended In like sort God hath appointed every severall man his severall part to act in this world some have a longer part some a shorter some act a poore part some a rich one now God send us but a share in heaven when wee come to die and let us act in this life what part soever shall please God to impose upon us knowing this that if the worst come that can come God will be our Lord to protect us Christ will be our surety to baile us and heaven shall be our refuge to relieve us Whom have I in heaven but thee So much in generall I come now to particulars to shew you the mysterie and the hidden meaning of the Text. It may be taken in a foure fold sence 1. As an expression of Faith 2. As an expression of Devotion 3. As an expression of Love 4. As an expression of Feare and Reverence to God 1 If wee take it as an expression of Faith and Affiance in God then the meaning is this Whom have I in heaven but thee to rely upon 2 Take it as an expression of Devotion and Pietie to God then the meaning is this Whom have I in heaven but thee to call upon 3 Take it as an expression of Love and Affection

the right side hits our friends sometimes on the left and hits our enemies and all these like Ionathans arrowes to warne us not to wound us Oh therefore if ever we meane to feare God let us feare him now and with one accord lift up our eyes to heaven and say Whom have I in heaven but thee to stand in feare of And so much shall serve to be spoken for the foure first expressions and meanings of the Text God prosper that which followeth And now that I have given you thus much light into the Text I trust to your content and satisfaction Give mee leave to open another casement and let you see it in another kinde and present it to you in another manner perhaps not lesse profitable I am sure no lesse painefull to me than that you have already heard Let mee intreate you therefore with patience to give attention to two things more which naturally arise out of the Text. 1. The Honour of God Th●● hee is in heaven 2. The Tenure of the go●●… 〈◊〉 though he be in heaven yet they have him here on earth Whom have I in heaven but thee 1 The honour of God That he is in heaven There is none like the God of Ieshurun saith Moses Deut. 33. 26. that is the God of righteous and honest-hearted people for that 's the originall meaning of the word Who rides upon the heavens in thy helpe Marke how hee sets out God 1. By his Majestic that hee rides upon the heavens 2. By his Mercy that it is not for his owne ends but for thine In ● auxilium tui for thy helpe Though hee rides upon the heavens in a stately magnificent equipage as it beseemeth so great a Majestie as is the Lord yet it is wholly for thy good to give the spheares to governe the Planets to regulate the celestiall Orbes to see that the Sunne Moone and Starres keepe their appointed seasons and performe the daily and nightly taskes that hee hath set them and all this is for thy helpe So that if thou be a right Ieshurun i. a righteous and an honest-hearted man to God thou maist assure thy selfe That God rides upon the heavens in thy helpe Thine I say in particular as if hee studied no bodies welfare but thine and had none else to helpe but thee The time will not suffer me to expatiate and enlarge this Point which paradventure is of greater consequence than you are aware of I will therefore glide it over for this once and fall immediatly upon that which is the very Medulla the Pith and Marrow of my Text namely The tenure of the godly which is That though God be in heaven yet they have him here upon earth Whom have I in heaven but thee Fides Deum individuat saith a Father True Faith impropriates and singles out God to a mans selfe as Thomas did our Saviour Ioh. 20. when he said My Lord and my God as if he had beene no bodies Lord no bodies God but onely his One saith well that all the comfort of Divinitie lieth in these possessive names of Mine and Thine Li-Atta Thou art mine saith God Esay 43. 1. which two words the Iewes were wont to write as a Motto upon their Rings as being the summe and substance of the whole Covenant comprehending all the Promises of mercy and salvation in it Now when God shall say unto a soule Thou art mine and the soule shall answer to God and say I am thine This mutuall Stipulation this mutuall Avouchment betwixt God and a good soule this makes up the match as it were and confirmes the covenant and gives a man boldnesse towards God that hee is not afraid to claime an interest in God and say as David did Whom have I in heaven but thee For marke it one that is an hypocrite that beares no true faith to God dares not make any application of God to himselfe but speakes of him as of one that concernes others and not himselfe Pray to your God for me saith Pharoah to Moses and Aaron Exod. 10. 17. and so Darius Dan. 6. 26. calleth him Daniels God not his God Their consciences told them that they were not the Lords and therefore they durst not seeme to speake as if the Lord were theirs nor claime any interest or propriety in him Quid nobis tibi said the divells to Christ What have we to doe with thee Iesus thou Sonne of God They that will have nothing to doë with God as his servants can have but small hope that God will have any thing to doe with them as their Saviour or that God will ever owne them as his children that would never honour him as a Father The first time that ever wee read that God was called the God of one man more than of another was Gen. 9. 26. when Shem had acted that dutifull part towards his despised Father in covering his nakednesse then Noah breakes out into this Divine Benediction Blessed be the Lord God of Shem. This I say was the first time that ever God was appropriated to one man more than to another And it may serve for an everlasting encouragement to all that have Parents living to shew their utmost respect and duty to them because the first that ever God owned was a dutifull child Afterward God enlarged himselfe to more as you may read Exod. 3 6. where he proclaimes himselfe to be The God of Abraham the God of Isaac the God of Iacob Now Abraham was a faithfull man The father of the faithfull Isaac was a quiet man that walked with God in private and made no noise in the world Iacob was a prayerfull a powerfull man with God one that wrestled with him for a blessing put these three together and they intimate unto us that there are three sorts of men that have the Lord for their God 1. Hee is the God of Abraham that is the God of all Faithfull men 2. Hee is the God of Isaac that is the God of all quiet men 3. He is the God of Iacob that is The God of all devout men So that if thou beest either a faithfull man as Abraham or a quiet man as Isaac or a devoute man as Iacob Thou maist be bold without presumption to make application of God to thy selfe to challenge him as thy owne and to say as David did Whom have I in heaven but thee More particularly Though God be in heaven yet his faithfull servants may be truely said to have him here on earth in foure respects 1. To have him in Possession 2. To have him in Partnershippe 3. To have him in Remembrance 4. To have him in Regard 1. To have God in Possession two severall wayes first Inwardly in their hearts God is in you of a truth saith the Apostle 1 Cor. 14. 25. Salvum sit verbum Domini as Saint Bernard speakes God save that good word and send us to know the truth aud to finde the comfort of it but

enemies no mans owne hands no mans owne endeavours can be sufficient for him either for his defence or for his maintenance unlesse the God of heaven put to his helping hand We read 1 Sam. 7. 12. That Samuel pitched a stone and called it Eben-ezer The stone of helpe and his reason was Hitherto God hath helped us Now marke the posture and situation of this stone He pitched it saith the Text betweene Mizpeh and Shen Mizpeh signifieth sight or wisedome Shen signifieth a Tooth or strength So the meaning is that neither a mans wisedome can helpe him on the one side nor his strength helpe him on the other side unlesse Eben-ezer The helpe of God come in betweene them It was only God in the Bush that kept the fire from burning so it is God in affliction that keepes the heart from despairing Hence it is that the most precious blessing that Iacob could invent for his deare sonne Ioseph was this That the good will of him that dwelt in the Bush might be upon him Deut. 33. 16 for then hee knew though he should meete with many Thornes and many piercing cares and crosses in the world yet the good will of him that dwelt in the Bush would be a shelter and a shield against them all Let no man therefore misinterpret Gods corrections nor mistake the meaning of his chastisements for there may be Beneplacitum in Rubo as well as in Regno Though a man be as it were in a bush of thornes that is perplexed on every side with cares and crosses yet the good-will of God may be no lesse upon him in this Bush than if he were in a pleasant Arbour in the most delightfull condition that the earth can afford I will say it once againe If God beare a man good-will though hee should dwell in a very Bush i. in the very midst among his enemies yet may he lay him downe in peace and take his rest for why There is one with him that will take his part against all his adversaries and beare a part in all his adversities And this is the second priviledge of all faithfull soules that they have Deum in participationem God in partnershippe As if David had said Whom have I in partnershippe but thee 3 The third way of having God is to have him in Remembrance and not to deale with Gods Mercies as Iehu dealt with Iehorams Messengers to turne them behind our backes when our owne turne is served to thinke no more of him nor looke no more after him God Almighty made an Order concerning the peoples ingresse and egresse at his Temple Ezech. 46. 9. That he that came in at the North gate must goe out againe at the South-gate and hee that came in at the South-gate must goe out at the North gate they might in no wise returne by the way of the same gate which they came in at but goe forth over against it One gives the Reason of it and it is a singular good one Nè propitiatorio terga verterent cum a templo exirent least they should turne their backes to the Propitiatory or Mercy-seat when they went out of the Temple for that was a thing that God could not endure that when they had entreated and obtained mercy they should goe unmannerly away and turne their backes to his Mercy-seat Intimating unto us That when God hath shewed himselfe propitious and mercifull unto us and hath granted us the desires of our hearts and hath not denied us the requests of our lippes wee must take heede we doe not turne or backes upon God when our turne is served as beasts turne their backes to the pond when their thirst is quenched But as wee doe desire that God should have us in Remembrance in our weakenesse and poverty so let us have God in remembrance in our wealth and plenty Deut. 8. 18. Thou shalt remember the Lord thy God for it is hee that giveth thee power to to get wealth Marke this you welthy men and take it as an Item from God to thee in particular if thou beest a man of wealth assure thy selfe as our Saviour said to Pilat in another case Thou couldst have no power at all to get an estate to gather wealth or to make thy selfe a fortune in the world unlesse it were given thee from above Thou mightest have beene as poore as hee that begges at thy doore had not God given thee a power to get wealth under him This may be also a Memorandum to us all as Pharoahs Butler said To call to minde our fault this day I meane our unmindfulnesse and forgetfulnesse of God it is not ones mans fault but all mens fault and therefore the most usuall name that is given to a man in the Hebrew tongue is Enosh which properly signifieth Oblivion or forgetfulnesse as in that place Psal 84. Lord what is man that thou art so mindfull of him in the Originall it is Lord what is forgetfulnesse that thou shouldest Remember him Hence it is that God hath appointed Ministers to be his Remembrancers so we are called Esay 62. 6. Rememorantes Dominum Ye that be the Lords Remembrancers keepe not silence saith the Prophet give God no rest c. Our Office is double 1. To put God in remembrance of his people by our prayers 2. To put the people in remembrance of God by our preaching or thus 1. To put God in remembrance of his Mercy 2. To put the people in remembrance of their duty God send us well to discharge both these Offices to God and to his people for in these is contained the whole summe and substance of our Ministeriall function And for your parts and duties let mee tell you that you have a double taske as well as wee and you shall doe well to give heede unto it for the comfort and discharge of your owne soules in the sight of God 1. Put your selves in minde of God as David did Psal 63. Have I not remembred thee in my bed and thought upon thee when I was waking as if hee had said if I have not done so I am the more to blame I have the more to answer for for I am sure it was my part and duty so to doe 2. And then in the second place put God in minde of your selves as the same David after hee had remembred God hee desires God to remember him and all his troubles Psal 132. 1. In a word Let this be thy Method in all thy private devotions 1. To put thy selfe in remembrance of God 2. To put God in remembrance of thy selfe and let it be thy constant practise before thou goest to sleepe to looke backe into the day that 's past Remember Gods Mercies and thine owne sins be thankefull for the one be humbled for the other and then lie downe in the peace of Iesus Christ And this is the third way of having God Habere in memoriâ To have him in Remembrance As if David had said Whom have I