The churches troubles and deliverance, or, Certaine sermons tending to shew the reasons why the Lord doth sometimes bring his people into extremities,: with the blessed issue and fruits thereof, on Gen. 22. 14. Also divers arguments giving good hope that yet God will be gracious to England, and not deliver us into our enemies hands. Also some things briefly on Rev. 11. 7. to 14. Bby Tho. Mocket, Mr. of Arts, and preacher of Gods word at Holt in Denbigh-shire.

WE have here an argument of praise for a great deliverance out of great extremity, as we may see by the former verses. God having given Abraham a sonne in his old age, and promised that in him all the Na∣tions of the Earth should be blessed, doth in this Chapter command him to offer him up for a burnt offering unto God, A∣braham obeyeth, goeth to the place that God had appointed, built there an Altar, laid on the wood, bound his son Isack, laid him upon the Altar and stretched forth his hand to slay his son, then God called unto him and bid him stay his hand, and spare the child, and in his stead to offer up a Ramme there ready for him in a bush, hereupon Abraham (as is related in this verse) sets up

a monument of this great providence of God in sparing his son, And Abraham called the name of the place Jehovah-ji••eh. That so eminent a mercy and deliverance should not passe a∣way with the time, but be for ever remembred; therefore the Lord also delivered it in a Proverbe, As it is said unto this day, in the Mount of the Lord it shall be seen.

The words are a divine Record or Monument erected to per∣petuate the memory of this great deliverance out of a great ex∣tremity, into which Abraham and Isaac (in whose house the Church of God then was) were brought, wherein wee have,

• 1. The place where.
• 2. The reason why, And
• 3. The manner or meanes by which the remembrance of this so great a mercy is perpetuated.

1. The place where it was. In the Mount, viz. Mount Mori∣Jah, ver. 1.

2. Why he there erected this Monument, viz because God sees and doth provide an offering and deliver his son Isaac, Abraham received him as from the dead, an extraordinary favour, and there∣fore Abraham was much affected with it, and reason he had to be so, affection in him towards his son, naturall as his son, spiri∣tuall as the Son of the promise.

1. Naturall, he had a naturall ••ffection to him, 1. as his son, 2. as the son of his old-age, 3. his only son, 4. beloved son, and 5. the last that he was ever likely to have. Old Jacob would goe mourning to the grave, because Joseph was not, though he had many other sons and a Beniamin, a beloved son also. This affe∣ction so farre prevailed with David, that he for Absolom broke out into a bitter and patheticall expression, O Absolom, my son, my son, would God I had died for thee. How much more cause had Abraham to have mourned for ••saac, had he been sacrificed, especially by him his Father. What would all the world say? What is Abraham, the onely precise fellow in the world, be∣come 1. a murtherer, and that 2. of an innocent child, 3. of his owne child, 4. the child of his old-age, 5. his only, 6. beloved child? now fie upon such a fellow he is not worthy to live, these be your Professours, these be the people of God, see what a Re∣ligion

they have? and therefore he had great cause to rejoyce greatly ••t the preservation and deliverance of Isaac from so neare and imminent a death. But

2. Much more cause had he to rejoyce, if we consider the spi∣rituall ••••ound of his affection, as 'tis likely he did, That he was the child of promise, the seed of the Church, in whom God had promised that all the Nations of the E••rth should be blessed, and s•••••••• deli••erance was a pu••like deliverance and mercy to all the Church of ••od, Isaac the seed of the faithfull, and of whom the M••ssiah should come▪ is now delivered, and that after a wonderfull manner, in the very nick of time, when there was l•••••• hope of so great a deliverance and mercy. Here is the grou•••• of his ••ffection and occasion of erecting this Monu∣ment in token of than••fulnesse for so great a mercy.

3. How and by what meanes, the remembrance of this great mercy and deliverance is perpetuated, and that is two waies.

• 1. In the name of the place, Abraham called the name of the place Jehovah-jireh.
• 2. In a Proverbe, which is a short and pithy saying, which therefore doth make more impression in the mind then other sen∣tences usually doe, and therefore is the better and more easily remembred, As it is said to this day, In the Mount of the LORD it shall be seene.

The scope of this place is to helpe the people of God against discouragement when they see it goe hard with the Church, that they are brought into great straits and exigents, that there is no helpe for them in the world, yet they must not distrust or be dis∣couraged, flag and hang the wing as men out of hope, for In the Mount of Jehovah it shall be seene (i. e.) in great straits or extre∣mities the Lord will shew himselfe to be Jehovah, the God that giveth being to his promises for his peoples comfort, that will helpe them in the fittest time. Whence observe 3. main points in order thus,

• 1. That God sometimes brings his people into the Mount, into some great strait, into some great extremity or other.
• 2. That God will be seen in the Mount, he will helpe and deliver his people in their extremities.
• 3. That such mercies and deliverances should be specially noted, and

• the remembrance of them perpetuated. Of these God willing seve∣rally and in order, and first of the first.

That God doth somtimes bring his People into the Mount (i.e.) in∣to some great strait or other, that they know not what to do, nor which way to turne themselves.

Examples there are very many, both in the sacred Scriptures and in ecclesiasticall Stories, of which take a few, which I will but mention (and not largely relate) unto you.

Abraham here was come into the very top of the Mount, to the greatest extremity, to the highest point before God called unto him and gave him a dispensation, the Altar was made, the wood laid on, Isaac bound and laid on the wood, and Abraham was putting forth his hand to slay his Son, there wanted but a moment of time to doe that which all the world could not un∣doe, Isaac had been slaine and offered for a burnt offering unto God.

So Israel was in Ægypt a land of affliction (not in Canaan a land of promise) that was somewhat to humble them; the King was against them and oppressed them, that was more, he slew their male-children and afterward drowned others, this was more grievous, this riseth high, after that their task was doubled, which still added to their misery. Then againe at the Red Sea, the enemies were armed behind them, the rocky mountaines on each side, and the Sea before them, nothing probable but death in their eyes. In the wildernesse the fiery Serpents, so great wants of water, bread and flesh, that Moses himselfe did doubt whether it were possible that so great a multitude could there be provided for, unlesse all the flocks and heards be slaine. All Is∣rael in Sauls time was brought to that extremity, that their mighty enemies the Philistines came against them, they had neither Sword nor Speare, save onely Saul and Jona∣than.

So the Church of God, all Iudah in Abijahs time, were encom∣passed round about with their enemies, a great army. So againe in Asaes reigne, when Zerah the Aethiopian came against Iudah and Ierusalem with an host of a thousand thousand and three hun∣dred Chariots. In Iehoshaphats days by the children of Ammon, Mo∣ab and mount Seir, against whom Iudah had no might nor knew

not what to doe, their enemies were so exceeding many and mighty. Ʋnder Hezekiah, when Senacherib and railing Rabshakeh came against him and his people.

Againe, In the Babylonian Captivity, they were all as dead b••nes, under a most potent enemy, and that neare 70. yeares, when they might have thought God had quite forgotten them. So in Hosters dayes, the Decree was sealed to kill and destroy all the Iewes in all the Provinces under Ahashucrus.

Instances in particular persons, we have many, as ina David in the wildernesse of Maon and sundry other times, as atb Ziglag, inc Ionas,d Mordecai,e Daniel, the three Children,f Paul often,g Peter and many others.

So if need were we might out of the Histories of the Church bring many instances to this purpose from the Primitive times hitherto, even a large Volume of them, but what needs more in∣stances to proove so evident a truth which none denyeth? Now

The Reasons why the Lord will sometimes bring his people into great straits, may be taken from the ends of the Lords pro∣vidence in afflicting his people and bringing them into great ex∣t••emities, which are these,

1. To humble his people the more, and so make them more fit for mercy; every godly man is not fit for every mercy, fit for deliverance, much lesse others that are not such, they would be proud, unthankfull, abuse mercies. An humble man is the onely fit man for mercy, as an empty vessell is only fit to receive, not the full vessell; all precious liquour is spilt that is powred on it, and the seed lost that is cast on unplowed ground; as the hony combe to a full stomack, so are mercies and deliverances to an unhumble people; therefore, it is said, God resisteth the proud and giveth grace to the humble and meeke, as the Baker doth not set his bread into the Oven (though it be handled and ready) till the Oven be through hot, so neither doth God bestow (especial∣ly great) mercies upon a person or people till they be humbled, heated with desire after and prepared for it: as a Husband-man doth not cast his seed into the ground, till the time and season of the yeare and the ground be plowed and fitted for it: so here. And this is the first reason God doth sometimes bring his people

into extremities to humble them and make them fit for mercy: So now to make them fit for the mercies preparing: I doe not say that all the people in the Land must be prepared, that will never be, but a considerable number is needfull, and all should labour to be such.

2. The Lord doth it to prove both the affection and obedience of his people.

1. Their Affection, their faith, patience and love to him, to see how they will trust in him, and cleave to him in evill times, and how they will beare evils, whether they will love their ease, liberty, profit, or any other thing, or himself most, v. 1. it is said, God did proove Abraham, and there∣fore said unto him, Take now thine onely Sonne Isaac whom thou lovest and offer him up for a burnt Offering, &c. Now Gods intent being to prove Abrahams fai••h and love to him, to see whether he would cleave unto him, and did love his God or his son most, therefore hee lets him goe on to the very point, he might have given him a dispensation before he came out of his doores, when he saw him preparing, or in the way, but he did not till it came to the uttermost, that he might fully try him, and then God sayes, Lay not thine hand upon the child, for now I know that thou fearest me, seeing thou hast not with-held thy son, thine onely sonne from me. As among men many friends promise faire, but when it comes to the very point, then it appeares what they are indeed: So here, such as professe friendship unto God are knowne when they are tryed at a pinch or strait.

2, So likewise, to prove their Obedience, the Lord doth sometimes put them on it to the uttermost, sometimes hee gives them such commands, that they are put into many straits, as here Abraham, if he should kill his son all the Hea∣then would cry out upon him for it, if he should tell them that God commanded him so to doe, what would they thinke of the true God? How blasphemously would they thinke and speake of him and of the true Religion? If nei∣ther of these, yet he should loose his child, his onely sonne whom he loved deerly, and the child of promise. If hee doe it not, then he incurres Gods displeasure. This the Lord

puts his children upon it to see if they will obey him, when it comes to matter of great lesse or suffering.

3. God doth it to manifest to the whole world and to them∣selves the truth and strength of that grace he hath given them, and so will glorifie himselfe in the worke of his owne grace wrought in his people, v. 1. it is said, After these things God tempted A∣braham: So Christ after he was baptized, and had received extraordinary evidences of Gods favour from Heaven, He was led into the wildernesse to be tempted of the Divell, and so try∣ed; And Paul had a Messenger of Satan, a thorne in the flesh to buffet him long, though he prayed earnestly to have it remoo∣ved, this to manifest the truth and strength of grace he had given them, whereby hee brings much glory to himselfe; their chearefull going on through great streights, doth ar∣guestrength of grace, and Gods great power in them.

All the while the godly are in prosperity, wicked men are apt, and oft doe charge them with hypocrisie and call them hypocrites; but afflictions doe discover the truth of their graces. All the while Iob was in prosperity, his sincerity was not knowne to his enemies, therefore Satan challenged Iob to God for an hypocrite, but his great affliction did manifest him to be no hypocrite, but a sincere, upright hearted man truly fearing God, Ʋirtus magis conspicitur in adversis, Virtue is most conspicuous in adverse times, as a Candle shines clearest and gives the best light in the night, and so the starres which are not seene in the day shine brightest in the darkest and coldest winter nights: So grace will then most shew it selfe, when a man is brought to the greatest exigent under heaviest affliction. Pauls excellent graces, patience, wisdome, faith, courage, &c. had never beene so conspicu∣ous, had it not been for his great afflictions and troubles, nor A∣brahams faith, nor Iobs patience, nor Moses meekenesse. If there were none or no difficult diseases, there could be no tryall of the Physitions skill; the house builded on the sand, seemed to have as faire and good a foundation, as that on the rocke, till a great storme came and the windes blew: Prosperity is as the grave that buries many excellent graces of Gods children, but affliction like Christs resurrection (as

it were) opens the graves and manifests them to the world, and so Gods g••••dnesse and power in them.

As to others so to themselves the truth and strength of their graces are apparent, often times hereby they come to see that grace and strength (not of, but) in themselves which they saw not before, hereby it appeares they are sonnes and not bastards, seeing their heavenly Father so tendering their soules welfare that he will rather punish them, and that sharply, afflict them and that sore sometimes, then let them goe on in sinne to their hurt and destruction. See full to this purpose, Hebr. 12.6, 7, 8.

4. The Lord often brings his people into great straits, to quicken them to duties, meditation, searching of the Promises and passages of Gods providence to his people formerly, e∣specially to fasting and prayer. Those that at other times are negligent and superficiall in duties, yea wholly neglect them; prophane persons will in their straits seeke unto God, and o∣thers will be more frequent and fervent in duties, I will goe and returne unto my place (saith God) In their affliction they will seeke me early. Lord (saith the Prophe••) in trouble they have visited thee, they powred out a prayer when thy chastening was upon them. All the while the Sea was calme the Soul∣diers and Marriners were merry and thought not on God, but when in great danger then every man is busie to call upon his God, Ionas was roused up with detestation of his sl••ggish∣nesse at such a time, Awake what meanest thou ô sleeper, arise, call upon thy God. When David was in the mire, in the deepe waters, in great danger and trouble; Jonas in the Whales belly, when the Ship was in danger; and when Peter was ready to sinke, then they cry, Lord save us we perish; So Ia∣cob when wrathfull Esau came against him, he wrestled all night with God, If God had delivered him at the first, hee would not have wrestled with God as he did, and so have missed the blessing also, which he received with the name of Israel, so Iehoshaphat, Abijah and Israel, and Iudah often. As it is said of our blessed Saviour, that being in an agony, he prayed more earnestly, so it is true in all his members, though they pray at other times constantly, yet in their

great straits and extremities, they pray oftner and after another manner then at other times, more feelingly and fervently, e∣ven the worst of men will in their extremities seeke unto God, In their affliction they will seeke me early, because then, when other meanes fa••le, there is none else to helpe, and therefore they must goe unto God, and seeke helpe from him or pe∣rish. And so it puts them upon other religious duties, which at other times, it may be, are wholy or much neg∣lected.

5. The Lord doth it do exercise, and so brighten the graces of his Spirit in his people, which otherwise will decline. The best pearles and adamants will waxe dusky with long lying in a close Cabi∣net, grow dull and loose their colour, though they retaine their substance and vertue, but dyamonds the more they are worne, the brighter they looke and are more resplendent; yron with long rest will gather rust, but the more it is used the brighter it is; hence so many rusty Swords in this Kingdome, till these troubles give occasion to brighten them: So all the graces of Gods sanctifying Spirit, though they will not decay in respect of their substance and habits, yet they will (as it were) grow dusky, but the more they are exercised, the brighter they are. Afflictions are Gods file to burnish our spirituall armour, make it more bright and serviceable.

6. By exercising the graces of Gods Spirit in times of tryall, (some of which have little or no use in times of prosperity as pa∣tience and some other) they are also much increased, and the Saints made more fruitfull, and therefore God brings them into troubles and extremities many times. Afflictions are therefore compared to waters, to raine; as the raine falling on the Earth makes it fruitfull, the seed to grow, the grasse to spring, so afflictions sanctified will make barren hearts and lives fruitfull in grace and all good workes. We are like rough, hard, cloddy ground that is not fit to be manured till softned and broken, and it is not eve∣ry little showre that will doe it, it must be a ground showre that soakes through: so afflictions seeme but as the raine to fasten us and make us more plyable to his blessed will and more fruitfull, which are sometimes in such a temper, that it is not every small affliction that will doe it.

Therefore it is that James saith, My Brethren count it all ioy when yee fall into divers temptations, knowing this, that the tryall of your faith, (viz. by afflictions) worketh patience (one grace be∣getteth another) and let patience have it's perfect worke, that yee may be perfect and entire, wanting nothing If a man pull off a plaister too soon, it will not worke a perfect cure: so here, let patience (to wit, in bearing afflictions) have it's perfect worke, that, &c. Implying, that if patience have it's perfect worke, it will make a Christian perfect and entire, wanting nothing. They (saith the Apostle (namely) earthly fathers) chastened us after their pleasure, but he (i. e. God) for our profit, that we might be partakers of his holinesse. Paul saith, speaking of afflictions, That as our outward man decayeth, our inward man is renued daily. As the waters that lifted up the Arke, the higher the waters were the nearer the Arke was to Heaven: so afflictions, though they seeme to cast men low in the eye of the world, and their owne eyes also, yet they mount a man higher towards God and make him after a sort a compleat Christian, that you may be perfect, saith the Apostle, and entire. There are 2. parts of a Christians obedience, active and passive, doing and suffering and both these together make a man a compleat Christian, for parts, though not for degrees of obedience.

That which the Poet said of vertue, virescit vuluere virtus, ver∣tue gets strength by wounds, so grace by afflictions, and as in brave generous spirits, difficulties doe heighten their courage and resolution, so here great afflictions and great straits doe raise a Christians graces, his faith, &c. to a higher pitch, as Camo∣mell the more it is troden, the more it spreads and the sweeter it smels, and so doe spices the more they are pounded, and a Po∣mander the more it is rubbed, and vines that are often pruned, the better they beare; so the graces of the Saints, the more they are exercised, the more they grow: as physick though it be bitter and sometimes violent and churlish in the working, yet the body afterward is the stronger by it, for it purgeth out the corrupt malignant humour that doth weaken the body, so doe afflictions and troubles, though sometimes great and grievous, for the present, yet they doe good, they are a meanes to beget and increase spirituall strength.

Thus Afflictions and tryals doe, as discover grace, so increase it by exercising of it, Actus intendit habitum, saith one, si nervosè fit, the act doth increase the habit if it be done with all a mans might, so doe strong afflictions, great tryals, for they put a mans upon the exercise of all the grace he hath, to put it out to the ut∣termost.

7. The Lord often brings his people into great afflictions, as to try and improve the graces of his Spirit in them, so likewise to dis∣cover corruption. Great afflictions, great tryals doe discover much corruption: Peter thought himselfe much better then he was, till the tryall came, and then his unbeliefe and cowardise in Christs cause appeared. There were some who in Q. Maries days and other times of persecution made boast they would suffer much for Christ, as Peter did, and went on far, but when it came to the pinch, to the point of suffering, they drew backe, we are generally like Hazael, apt to thinke we have no such foule corruptions in us, such vile lusts, but Schola crucis, Schola lucis is true also in this sense, it discovers much corruption, and the greater the tryall is, the more corruption will appeare, witnesse Jobs carriage in his sufferings. The flesh is like a cunning ene∣my, that will not discover all his strength till he come to a pinch of need, and then puls out all he hath.

Quest But you will say, what good will this doe?

Answ. Much, for sinne being discovered may more particular∣ly be confessed, bewailed, repented of, opposed and amended; but more of this in the next.

8. The Lor•• sometimes brings his people into great straits, as to discover, so to purge out corruption and pur sie his people from the drosse and filth of sinne. J will turne my hand upon thee (saith God) i e. bring troubles upon thee (and marke what followes) and purely purge away all thy drosse, &c. And Cap. 27. By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his sinne, by this, that is by afflictions and troubles, as appeares by, v. 7. So in Daniel, Some of them of understanding (i. e.) of the godly (who onely are truly wise) shall fall, i. e. into affli∣ctions and great troubles, not to breake and destroy them, but as it followes, to try and to purge them and make them white. And againe, Many shall be purified and made white, namely by the great

troubles of the Church. So godly Zechariah, I will bring the third part thorough the fi••e, and will refine them as silver is refined, &c. now we know the end of the Refiners casting his metall, be it of silver or gold, is not to waste and consume it, but to pu∣rifie, doe a way the drosse and make it more precious: and so doth God deale with his people, when he casteth them into the fire of affliction. Indeed afflictions and troubles in their owne nature drive men from God; if God follow a wicked man with grievous plagues and troubles, if they have their owne proper worke and effect, they make him more impatient and raging e∣ven to blaspheme sometimes, and the more grievous are their troubles, the more outragious evill men are, They were scorched with great heat and blasphemed the name of God, and repented not to give God the glory, but blasphemed the God of Heaven, be∣cause of their paines,—but God makes them to worke this good e fect in his people, contrary to their owne nature, therefore (saith Job) When he hath tryed me I shall come forth as gold. When Israel went a whoring after her Idols, God hedged up her way with afflictions and troubles, there resembled to thorns and that made her to returne to God. All the while Manasses had his Kingdome and prosperity, he did multiply transgressi∣on, but when God had stript him of his honour and pleasure, and carried him into Babylon, and bound him with chaines, then he humbled himselfe greatly and turned from all his evill waies to God. So the Prodigall, while his mony and credit lasted he swagger'd it out in voluptuous courses, but great extremities of want drove him to consider his wayes, leave his evill cour∣ses, and returne with teares in his eyes and sorrow in his heart.

As of waters the running water is purest and wholes mest, but that which stands st ll will gather mud and purifie: so it is with the godly, and the way to refine them is to drive them as men doe their wines f om off the lees, from vessell to vessell, from one trouble to another; that is the way to refine them from the lees of sinne, which otherwise they will be apt to settle upon, as Moab did. Moab hath bin at ease from his youth & he is setled on his lees, & hath not bin emptied from vessell to vessell, neither hath he gone into captivity therefore his taste remaineth in him, and his sent is not changed.

9. The Lord doth it to keepe his people from committing ma∣ny sins for the future. If we had all things to our desire and li∣ved in prosperity but a while, we should waxe wanton, goe on securely in our owne wayes, and be ready to lift up the heele a∣gainst God, as J••jurun did when he waxed fat. So also did Isra∣el in Ezekiels time. So did Rehoboam when he had established the Kingdome and strengthened himselfe, He forsooke the Law of the Lord and all Israel with him, and Ʋzziah when he was strong, his heart was lified up to his destruction, and so Hezekiah: and what did Salomons great peace and prosperi y, but beget in him abundance of lusts? Because they have no changes, therefore they feare not God, saith David, Troubles, especially great straits make men stand in awe of God, and so doe prevent sinne as well as purge out sin; afflictions are like a hedge of thornes or wall by the way side, that keepe men from breaking out, and step∣ping a side as otherwise they would. Afflictions are Gods rod, to keepe wicked men and Gods owne children in awe. As the Wolfe makes the Shepheard that before slept, to watch and stand upon his guard to prevent the spoyling of his stocke; so troubles make men to stand upon their watch, and be more care∣full to avoid sin for the future.

10. The Lord doth sometimes bring his people into the Mount of troubles, to let them see the vanity and emptinesse of the crea∣tures, that they are but as a broken cisterne that is empty and wanting, when there is most need of water; like a hollow reed or a broken st••ffe, that will faile a man at a pinch of need, and lay him in the dirt or midst of the ditch, when it should beare him over. When a man is brought into great straits, even to extremity, then he sees that there is no helpe in the creature, that vaine is the helpe of man, that Physiti∣ons, Friends and all leave him, because they can doe him no good, and so in other cases of extremity, when a man sees that other outward meanes will doe him no good, but like a broken Bow will start aside and faile him, when it is hard drawne, then men see the vanity and nothingnesse of the creatures. We are apt to thinke there are great matters in them, that much helpe and comfort is to be had from them, and therefore eagerly desire them and doat on them, and

neglect God: therefore the wise God doth sometimes bring his people into the Mount, into such a condition that out∣ward meanes and friends faile them, and will doe them no good, to let them see the vanity of all things under the Sunne.

11. To weane us from the world, make us weary of it and long after Heaven: Afflictions and troubles are good meanes to cure a man of love of the world: sicknesse, poverty, perse∣cution, and other great troubles, make men weary of their lives. Elias when he fled from the wrath of Jezabel and A∣hab, he sate under a Ju••iper tree, and requested for himselfe that he might dye; not a word of dying before hee was brought into this great strait, that he must either fly for his life, or dye by the hand of wicked Iezabel. This made Paul desire to be dissolved and to be with Christ, that he was then in bloody Nero his prison, though that was not the sole cause of that his desire. If we had all things here at will, wee should with Peter desire to build Tabernacles and abide here; but afflictions and troubles, especially great ones, make us weary of the world, like as wormewood on the mothers brest doth imbitter it, and makes the child out of love with the brest: So afflictions and troubles doe imbi t••r our world∣ly comforts, make us weary of the world, out of love with it and to aspire and long after Heaven.

And both these tend much to draw his people to trust in him, and so to rely and bottome themselves upon him, as to commit themselves to him, to roule themselves and leane upon him alone. When a man is come so fa••te into such an extremity▪ that all outward helpe and meanes faile him, and there is none to rely upon but God, that either be must cast him∣selfe wholy upon God, or perish, be undone, if God helpe him not he is undone, he hath no hope elswhere, it will drive him to roule himselfe and rely upon God, if there be any faith and hope in him that God can and will helpe; as a man ship∣wrackt at Sea, when hee sees there is no other way to be saved but such a rocke or planke, then he casteth himselfe on that and resolves to rest thereon. Here Abraham was brought to a very great strait, he cast himselfe on God, he beleeved that God was able to raise up his some again from the dead,

and therefore hee cast himselfe upon God. So it wrought with Paul and others, they received the sentence of death in themselves (i. e.) saw no way or meanes of life, all hope from outward meanes failed, and therefore they cast them∣selves wholy on God, heare his words. We received the sen∣tence of death in our selves, that we should not trust in our selves, but in God, which raiseth the dead, who delivered us from so great a death. It was a great extremity Paul and the rest were brought into, Act. 27. No small tempest lay on us (saith the A∣postle) all hope that we should he saved was taken away. See how this drove him to trust in God, v. 25. Sirs be of good cheare, I beleeve God, &c. When the storme was exceeding great, the Ship split and all failed, nothing but the waves or peeces of plankes, yet then he cast and committed him∣selfe to God, yea then he must doe it or perish, no hope, no helpe any other way. Thus the Lord would have his people to trust in him and rely upon him alone, and this is a speciall meanes to drive men to it, to unbottome them of the creature; necessity is a good argument, and it is well if any thing will make a man truly and sincerely to cast himselfe on God.

12. Sometimes againe, The Lord brings his people into trou∣bles, to make his Word and Promises sweeter unto them, and all his mercies to relish better. When a man is tossed to and fro, and wearied with beating his braines and endeavouring by all wayes and meanes, yet in vaine, and as it were against the streame and wind, ô how welcome then will a promise be to such a soule! how sweet will the word to be to him that finds no helpe, no comfort in any outward thin•••• This (said David) is my comfort in mine affliction, thy word hath quickned me, put life into his drooping, dying soule. Every mercy is sweet to a gracious heart, but in case of extremity it is most sweet; contraries doe best discover one another, the bitterer the affliction is here, the more grievous the trouble, the swee∣ter will the word be to a gracious heart, as every thing is sweet to an hungry soule.

Also troubles, bitter afflictions will sweeten glory, they put a kind of excellency and eminency on Heaven and glo∣ry

it selfe, and make it more sweet and glorious. Great af∣flictions and troubles here, make Heaven (if I may so say) more heavenly: the haven is most pleasing to a weather-beaten Mariner, sweet after bitter, health after sicknesse, ease after paine, meat after hunger, the triumph after a sharpe battell; so troubles here on Earth, doe after a sort swee••en the life to come and make it more excellent and soul-ravishing.

13. The Lord dealeth thus with his people to increase thank∣fullnesse in them for mercies. When he comes in the very necke of time, at the last pinch, when all outward helpes and hopes faile, then mercy will be welcome indeed and thankfully recei∣ved. Here when it was come to the uttermost, Abrahams hand was lifted up to slay his sonne, then comes a dispensation from God, which much affected Abraham, therefore he present∣ly (as it were) erects a monument with this inscription, In the Mount of the Lord it shall be seene, and called the name of the place Jehovah-jireh, i. e. the Lord will see or provide. So in Hesters time when things were brought to a great height, a desperate pinch, then God workes their deliverance and they were much affected with it, when a man is brought to extremi∣ty then mercy affects much, and accordingly the heart is inlarged in thankfulnesse. The more bitter the affliction is, and the grea∣ter the extremity, the more welcome and thanks-worthy mer∣cy and deliverance will be. A hungry beggar will be thankfull for every small matter and course almes; but he that is full is ready to slight every thing; A full stomacke loaths the hony-combe, sayes Salomon.

14. Lastly, the Lord suffers the enemies of his people to pre∣vaile and bring his people to an extremity, that he may have oc∣casion to manifest his glorious Power, Wisdome and Justice also.

1. His Power, Wisdome and Goodnesse in the manifest support of his people in their troubles, holding them up (as it were by the chinne) in the midst of the waters, that they sinke not: So Gods admirable power and goodnesse did appeare, in making the Arke to float safe upon the waters, the bush to burne and not be consumed, the Church to be brought into great straites, sometimes to the utter most extremity, and yet not be quite dis∣solved

and perish, likewise preserving Daniel in the Lyons den; the three children in the fiery furnace, Jonas in the Whales belly.

Likewise in delivering them cut of extremities, that when it comes to that passe, that point of extremity, that all helps and meanes faile, yet that he can and will help at such a pinch of need, a dead lift, when none else can, here appeares his great care, wisedome, and goodnesse to his people, as in delivering Israel out of Egypt, where they had been so many hundred yeares, and under so powerfull an enemy, and Judah out of Babylon, Peter out of prison, Jonas out of the Whales belly.

2. His justice appeares also in the destruction and confusion of the enemies of his Church, as Pharaoh, Nebuchadnezzar, proud and potent enemies, Senacheribs great army. Of Pharaoh it is said, and may be of the rest of them: For this cause have I rai∣sed thee up, to shew in thee my power, and that my Name may be decla∣red throughout all the earth. God sometimes suffers his people to be brought into great extremity, and their incorrigible enemies to goe far and prevaile much for a time, but it is that his power and justice may be more cleare and remarkeable in their de∣struction.

Beloved, his people into afflictions and troubles, these are the reasons and ends why the Lord things even into the Mount sometimes, to the uttermost extremity, to humble them the more, and make them the more fit for mercy, to prove their faith, patience, love and obedience, to manifest the truth and strength of his owne grace in them, to quicken them to duty, to exercise and brighten their graces, and increase grace, to dis∣cover corruption, purge out sinne, purifie and prevent sinne, to let them see the vanity of the creatures; weane them from the world, and draw them to relye wholly on him, to make his Word and Ordinances sweeter, to make them more thank∣full, and to shew his power, wisedome, providence, and goodnesse in preserving and delivering his people, and his ju∣stice also in destroying his and their stubborne enemies.

Now while I tell you what Gods end and ayme is, I doe also tell you what is your duty, it is to put you on, to j yne with God, to accomplish his ends. Now the Lord hath brought us into the

Mount, almost to the very top, I tru••t for some great mercy to his people, doe you now labour to answer Gods ends, to be kindly and throughly humbled, and so fit for mercy, fit for de∣liverance, fit for peace and reformation: The great mercy that God intends, therefore to manifest your faith and obedience, your love and patience at this time of tryall, to manifest to the world the truth and strength of your graces, be quickened to duties of falling and prayer; exercise grace, and let your profi∣ting appeare: labour to finde out your lurking corruptions, to be rid of them, to be more carefull to av yde sinne for the time to come, to see the vanity of all outward things, and be wea∣ned from the world, long and labour after Heaven, to rest wholly on God, find more sweetnesse in the Ordinances, be more thank∣full for mercies when they come, and admire Gods pure wise∣dome and goodnesse towards you, and ju••tice on his Churches enemies, when God shall take vengeance on his adversaries, and deliver his Israel.

1. For terrour to the enemies of Gods people. If his owne people are subject to sufferings and troubles, and are sometimes brought into such extremities, that they know not what to doe, or which way to turne themselves, what shall then the wicked, and the enemies of his people suffer? If all that will live godly must suffer, and sometimes undergoe hard things, shall the wic∣ked escape? Doth God deale so with his children, what then will he doe with his servants, yea with his enemies, the slaves and vassals of Satan? will he not spare them that make consci∣ence of their wayes, that endeavour to live most holily, to walke uprightly with God in all their wayes, what will he doe with them that live prophanely, loosely, scandalously? If God so lash them that sinne out of infirmity, weaknesse, ignorance, want of watchfulnesse, carelesnesse, whose hearts are bent to please the Lord, and honour him, what will he doe with them that wittingly and wilfully goe on still in their sinnes, after many faire warnings and admonitions? If sinnes of infirmity be ac∣companyed with crosses and troubles, and that in extremity sometimes, what will be the end of bloud-shed, of whoredome, drunkennesse, cursing, swearing, fearefull imprecations, scor∣ning and scoffing at goodnesse, and envying purity and since∣rity?

If he deale so hardly (as it may seeme) with Abraham, Jacob, David, Jeremy, and other his dearest ones, what will he doe with prophane Esau's, scoffing Ismaels, cursed Cams, and the rest of the rabble of wicked men? If it be thus with the greene Tree, what shall be done to the dry? If God deale thus with his owne people, what will he doe with his and their enemies? the common enemies of his Church, bloud-thirsty enemies, that seeke the suppression of his glorious Gospell, the ruine and destruction of his Church & people? Behold (sayes Solo∣mon) the righteous shall be recompenced in the earth, much more the wicked and the sinner. I conceive the place to be meant of suffe∣ring for evill-doing, God will correct and punish his owne peo∣ple, therefore much more the ungodly, and most of all the profes∣sed bloud-thirsty enemies of his Church: If Iudgement begin at the house of God, where shall the sinner and ungodly appeare? yea where shall the professed and publicke enemies of the Church appeare? If Christ shall be revealed from Heaven in flaming fire, with his mighty Angels, to take vengeance on them that know not God, and that obey not the Gospell of our Lord Jesus Christ, and punish them with overlasting destruction from the presence of the Lord, and from the glory of his power, what shall be the end of these men that despise and spurne at the Gospell, and seeke to suppresse it? sus∣pend and silence the most able, faithfull and conscionable Prea∣chers of it?

See Jer. 25. ver. 12, &c. where God by his Prophet Jeremy, after he had threatned the Jewes with 70 yeares captivity, he prophesies of the utter destruction, and perpetuall desolation of Babylon, and other Nations that were the adversaries of his Church and people, and ver. 15. he causeth the Prophet to take the cup of Gods wrath, and make all the Nations drinke of it, but especially looke upon and weigh well, ver. 28, 29. In case they refuse, saith the Lord, to take the cup at thy hand to drinke, then shalt thou say unto them, Thus saith the Lord of Hosts, ye shall cer∣tainly drinke. For loe, marke the reason, I bring evill on the City that is called by my Name, and should ye be utterly unpunished? ye shall not be unpunished. This is the use wicked men, especially the enemies of the Church should make of this point, to think of it with dread and astonishment, to repent and amend; for to

them that will still goe on in their evill wayes, this very thing that they are enemies, is to them an evident token of perdition, saith the Apostle.

For in common reason, If they that are Gods owne peculiar people, who have the spirit of God and Christ, who are the sonnes and daughters of the God of Heaven, the dearly beloved of his soule, whom he loves next to himselfe in Christ, who are all beautuous and lovely in his sight, being adorned with the gra∣ces of his spirit, who are his jewels, as deare to him as the apple of his eye, who doe often bewaile their sinnes against God, judge and condemne themselves for them, have the Spirit of God and Christ to pleade for them, who doe unfainedly de∣sire to please God and honour him, and walke uprightly before him: If his Abrahams, Johs, Jacobs, Da••iels, and other his Favourites suffer grievous things, and are sometimes brought into great extremities, then I appeale to thine owne consci∣ence) thinke what thy doome is like to be, that never repentest, that seldome prayest in private, that never strivest against sinne, but rather strivest to exceed in sinne, at least goest on still in sin and sinfull courses, against all reproofe, checks of conscience, ad∣monitions, &c.

And can it ever sinke into the head of any reasonable man, that the adversaries of his people, the malignant enemies of the Church shall goe unpunished, when his owne dearest children escape not the rod? Beleeve it Brethren, every disgrace, every dis••ase, every affliction that befals the righteous, is to the wic∣ked▪ especially to the open enemies of his people a pledge of that everlasting shame, and those everlasting woes, plagues, curses, easelesse torments which shall seaze upon them for evermore. If the Lord Christ himselfe, when he stood in our roome, and sustained the person of a sinner (••hough he was in himselfe with∣out sinne, most holy, harmelesse, the Son of God, and heire of all) suff••red such grievous things, had his bloud shed, his flesh rent, and his soule pou••ed forth, yea brought to that extremity, that (though supported by his God-hea••) he cryed out in the extreame bitternesse of his soule, lying under the sence of di∣vine wrath, My God, my God, why hast thou forsaken me? then surely nothing remaines to wretched sinners, that notwithstan∣ding

all warnings goe on still in their evill wayes, but a fearefull expectation of judgement. This is the first use of this point, ter∣rou•• to wick••d men, especially to such as are the professed ene∣mies of his Church or people.

Secondly, seeing the godly, even the most faithfull servants of God are here subject to sufferings and tryals, and that of the greatest, then let us hence learn this point of spirituall wisdome, to prepare for the worst. What hath been the case of the Church or people of God formerly, may be ours hereafter, yea it is al∣ready in a great measure, things are growne very high, we are come to the top of the Mount, and Isaac is even ready to be slame.

And be sure of this, while there is a Devill, and he at liberty, who is an enemy to all mankinde, but especially to the Church of Christ, and the godly in it, against whom he hath a most bit∣ter enmity and implacable malice, the godly must looke for troubles, even the most grievous that he can procure.

2. Also while there are wicked men, the Devils instruments, set on fire from Hell, heated with most bitter envy and rage against the godly, seeking to hinder their welfare, and disturbe their peace, partly out of ignominy of God, Jesus Christ, and the worth, and excellency, and uprightnesse of the Saints; partly out of malice against the Saints whom they hate, and whose graces, goodnesse, and outward prosperity they envy, and spe∣cially this great happinesse, which surely God intends his peo∣ple by this great and long desired worke of reformation, so hap∣pily and hopefully begun by the worthies of Israel, especially while the Papists, Priests and J••suites, the Devils choise in∣struments doe continue among us, we can looke for no setled peace and security, but the worst they can possibly doe: As well may the Lambes live safe among Wolves, the Calves among Ly∣ons, Hares among Hounds, and the Dove among Kites, thinke to be quiet, secure and safe, as the godly thinke to be quiet and secure, to enjoy prosperity and peace with wicked men, espe∣cially with Rome, while Romes bastard brood of cursed Impes, the Priests and Jesuites find harbour among us, besides other ex∣igents and tryals, that God usually brings his people into for their good in the conclusion, as well as he did Abraham here.

Yet such is our folly for the most part, that we never thinke of trouble till it comes. When the Morning is faire, and the Sun shines, we feare not a storme, and so are sometimes taken (as it were) without our cloake. We are wonderfull apt to pro∣mise peace, health and prosperity to our selves, and to put far from us the evill day; but if neither Abraham, nor Jacob, nor Job, nor David, nor others (though the friends of God, and very powerfull with God, beloved and approved of him, men of renowne, Kings and Princes, for outward accommodation in the world, learned, wise, great and honourable) could not be priviledged in this particular, but found many and great trou∣bles and tryals, and were brought sometimes to the uttermost extremities, why should any of us (if we be indeed such as we would be thought to be, the children and faithfull servants of God) thinke to escape such things?

Therefore we should doe wisely to premeditate of evils, and prepare for them before-hand, and the wise-hearted will doe so. A prudent man foreseeth the evill, and hideth himselfe (saith Salo∣mon) but the simple passe on and are punished. There is the benefit of premeditation and fore-arming our selves, we may more easily escape evils, as a storme foreseen may be avoyded by flying to a shelter. And if troubles foreseen cannot be prevented or avoyded, yet they may be much more easily borne, by being fore-armed by expectation and preparation. A blow foreseen may be kept off, at least from doing that hurt which otherwise it would doe. Great evils, yea small ones, when they come sud∣denly upon us, unexpected and unprepared, they often strike deep, and afflict sore, more then others that are far greater which we expected and prepared for.

The neglect of this preparation for evill times, is a maine rea∣son why even good men are so exceedingly perplexed when sud∣den evils befall them, so unpatient and uncomfortable, and others fall off from the truth and the profession thereof, like the house builded on the sand when a storme came, because they did not before-hand lay a good foundation, thinke what they should meet with in the way to Heaven, and prepare for the worst.

Quest. You will say what is to be done, that we may be pre∣pared for troubles, that whatsoever troubles may befall us, we may be able with comfort to undergoe them?

Answ. 1. First and above all, get God to be thy friend, to be re∣conciled unto him, and have interest in him: For if God be with us (saith the Apostle) who can be against us? what enemy? what weapon can prevaile? If a man be brought into the Mount, into never so great troubles, to the uttermost extremity, that all meanes, helps and hopes in the world faile him; yet if he have assurance of Gods love and favour (who is all sufficient, and all i•• all) all outward troubles and wants will seem little or nothing to him. Therefore here Abraham went as willingly into the Mount, and did undergoe this great tryall, with as composed and cheerfull a spirit, and so hath many a faithfull servant of God formerly, and of late yeares, went to prison, to the Pillory, yea to the stake, as cheerfull as many a man would goe to his owne house. Therefore seeke unto God betimes, make thy peace with him, confesse and bewayle thy sinnes, humble thy selfe before him, intreat his favour in the Lord Jesus, as the Sydo∣nians did Herods favour, by the meanes of Blastus the Kings Chamberlaine. And this if we doe, be at peace with him while we are in peace and prosperity, he will know our souls in adver∣sity, and we shall alwayes have a rocke to sly unto, in the greatest waves and surges of affliction, and a sure way to save all, even then when we lose all in the world for his sake.

2. Fore-cast the cost and charge of Religion, and likewise the re∣wards and comforts. Fore-thinke the worst that may come, the greatest afflictions, troubles, persecution, or other tryals that can befall. And thinke also of the rich reward and comforts of well doing here and hereafter, and then c••st up the accounts, and see what a mighty disproportion there is betwixt the affli∣ction▪ and troubles here, and glory hereafter: As the Apostle did (saith he) I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. I reckon, He cast up all before-hand. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies (not as the vulgar translation renders it, Existimo, I thinke, im∣plying only a probable conjecture, but) a certaine weighing and concluding upon sound consideration. As a man that casts

up accounts, reckons up all the small summes, and layes the par∣ticulars together, to see what the product or totall is: so the Apostle casts up all the particular sufferings that he had or could suffer from the hands of God, Men, Devils, or any other crea∣tures, or any way for righteousnesse sake, and layes all together and then compares that with glory and upon sound judgement concludes, I reckon that the sufferings — And so must we doe, if we would comfortably undergoe the worst condition, as Paul did. This good advise our Saviour gave to his followers, when he saw great multitudes, he turned to them and said, Whosoever doth not beare his Crosse and come after me, he cannot be my Disci∣ple. Also more clearly in the Parables of bu••lding a Towes, and making warre with another King; therefore fore-cast the cost, consider before-hand what you may s••ff••r, and the great and incomparable reward of well-doing and suffering in a good cause.

3. Settle in thy heart a full purpose and firme resolution in the Name of God, to stand it out, to undergoe the worst, come what will come; be it losse of credit in the world, losse of liberty or wealth, yea, to dye, and to part with all rather then Christ and his truth, or betray the peace of the Land, or doe any unrighte∣ous action, res••lve to suff••r rather then to sinne. Such a reso∣lution Paul ••ad, when his friends told him that he must be bound at Jerusalem, and be delivered into the hands of the Gentiles, and besought him with teares not to goe up to Jerusalem, saith he, What doe ye meane to weep and to breake my heart? I am ready not to be bound only, but also to dye at Jerus••lem for the Name of the Lord J••••us. Likewise Cap. 20. The Holy-Ghost witnesseth in every City, saying, That bonds and afflictions abide me, but none of these things move me, neither count I my life deare unto my selfe, so that 〈◊〉〈◊〉 might finish my course with ioy, and the ministry which I have received of the Lord Jesus. Resolution will carry a man on far, and inable him to undergoe much.

4▪ Labour for an habit of Self-denyall. This will be of great use, and help us much: Therefore our Lord Christ when he ex∣horted any to follow him in taking up his Crosse, (i.e.) by a wil∣ling submitting to suffer and undergoe all troubles, they should meet with in the way to Heaven, gives them this good coun∣sell,

and commands them to observe it, to deny themselves. If any man will come after me, let him deny himselfe, and take up his Crosse, and follow me. Marke the order of the words, and then this will follow, That he that will beare all afflictions and tryals comfortably, and follow Christ sincerely, must first deny him∣selfe. When a thing is dead, you may doe with it what you will, pricke it, or throw it into the fire, it is not moved: so it is with the man, whose carnall will, reason and affections are mortified; when a man is dead to the world, then whipping, buffering, or the fiery tryall of persecution, which strips a man of all out∣ward things, troubles him not, or very little. Let us therefore labour to mortifie our lusts, to deny our selves, take off our hearts and affections from the world, and the things of it, and set them upon God, Christ, Heaven, and Life eternall, and so on the wayes and meanes that will bring us thither; for he that hath learned to deny himselfe in any thing, and hath his heart wea∣ned from them, will without trouble part with an Isaac, with any thing at Gods command, suffer the losse of all with joy, as the faithfull Jewes did, Heb. 10. and regard no bands, afflictions, or sufferings, They loved not their lives unto the death. None of these things move me (saith Paul, a self-denying Christian) neither count I my life deare unto me, &c.

Oh this world is a mighty hinderance to suffering! When God cals into the Mount, these earthly comforts and contentments are like a great clog on our hearts, and hinder us much. We are wonderfull unwilling to part with a deare friend, especially an Isaac, a beloved sonne, or husband, or wife, or our estates, pre∣ferment, reputation in the world, ease, liberty, or any carnall contentments we affect; therefore get thy heart off from those, deny thy selfe in those, or whatsoever worldly thing is deare un∣to thee, and then it will be an easie matter with Abraham to fol∣low God into the Mount, to doe or suffer any thing at his com∣mand, and for his sake.

5. That a man may undergoe with comfort greater tryals, he must begin and exercise himselfe with smaller sufferings to beare them cheerfully. He must doe as men doe for temporall skirmishes, to sight with men. First, they learne in private Schooles, and it may be with woodden swords, or with blunted points, that

will doe little or no hurt. They that will be victorious in set-bat∣tles, doe first traine themselves at home, and see how they can carry themselves, learne their severall postures for every sadden emergent occasion, shoot first with powder at marks, &c. So a Christian that would behave himselfe bravely in Christs field, in Christs cause with Abraham, Job, &c. must learne and exer∣cise himselfe at home and before hand; learne to suffer at home, and beare the thrusts of woodden Swords: the persecutions of Protestants, the scoffes, scorns, reproaches, and other vile car∣riages of carnall Protestants, before he enter into the field to en∣counter the bloody perfections of Papists and their Adherents: He that cannot indure the frownes, disgraces, threats, and such like petty in juries from evill men; prophane wretches though they be great persons in the world, will never by any ordinary providence stand out to shed his blood in the cause of God, for the Lord Christ and his Countries good.

So againe, he that cannot beare petty losses, crosses or trou∣bles, will hardly ever great tryals with more then ordinary assist∣ance from God. It is therefore good to begin betimes, to ac∣custome our selves to beare and slight all scoffes, scornes, and custome our selves to beare and slight all scoffes, scornes, and frownes of men, cheerfully to undergoe all small losses and trou∣bles, & sicitur ad magna, and so we shall in time be inabled t undergoe great things with little alteration in our affecti∣on, yea, with much patience, cheerfulnesse, courage and con∣stancy.

6. Labour to have a strong well rooted and well grounded faith and love of God and Christ.

1. Faith, a well planted and well grounded faith, this will enable to cleave unto God in the hardest times, to cast our selves, and rely wholy on his providence, in hope, above hope, when all worldly means, helps and hopes faile.

2. Love, labour to be rooted and grounded in love, as the A∣postle speakes; what is the reason that many fall away in evill times, in times of suffering? is it not because they have no true, sincere love to Jesus Christ and his Truth? Many waters are not able to quench Love, neither can floods of water drowne it. i. e. no afflictions, his cause and waies, but as he

in the Story, if one hand be cut off, he will hold by the other, if that also be cut off, he will catch hold with his teeth. He will resolve with Ruth for Christ, and the cause of God and his Coun∣tries good; Whither thou goest I will goe, and where thou lodgest I will lodge, where thou diest I will die, &c.

Therefore Beloved in the Lord, labour for a well grounded faith, and a sound, unfained love to God, to Jesus Christ and your Countries peace and welfare; sound love I say (not super∣ficiall, a lip-love, but) a deepe rooted and well grounded love. The reason why the good seed that was sowne, and sprang up quickly, wither'd when the Sunne rose, was, because it had not sound rooting, it wanted root; be carefull therefore to have a well grounded love that hath good rooting, root of judgement and root of affection, to have such a love as Christ hath to us, e∣ven to dye for us, so doe you love him so, as to be willing to part with an Isaac, with any thing, be it life it selfe for his sake. Now treasure up faith and patience and love, as Joseph did corne seeing a day of utterance will come, a day of spending not of getting, a day wherein all wee have may bee little e∣nough.

7. To adde one more (for we cannot say too much, we can∣not be too well prepared for the evill day) I say with the Apo∣stle, Tut on the whole Armour of God, that you may be able to withstand in the evill day, and having done all, to stand: for we wrestle not with flesh and blood, but against principalities and powers, &c. If a man be to fight with his enemy in the field, he will put on his armour to defend himselfe in the best wise he can, and great reason he should doe so, his life is in danger. In like manner should the true Christian doe, we in our suff rings and tryals, have to encounter, not onely with outward trou∣bles, and inward corruptions, but also with Satan, who is not flesh and blood, but a spirit mighty in power and policy, therefore called Principalities, Powers, the Rulers of the darknesse of this world, the god of this world, &c. and there∣fore we have great need to buckle about us all the peeces of our spirituall armour, and be well skilled in the use of them, and they are these 7. The

1. Pecce of the Christians spirituall Armour, is the girdle of

Truth, that is, Ʋprightnesse, Sincerity and single heartednesse, to sticke to the Truth for the Truths sake, to take Christ for himselfe, Religion for Religions sake. A girdle is for use and or∣nament, it is comely and profitable, and so is this, it will be of great use for a Christian in evill times, as a girdle was in those dayes when men wore long garments, to bind them together that they might better apply themselves to their worke, runne, goe, or doe any thing which a long loose garment would hinder: Therefore buckle on this peece of Armour, labour to be sincere, upright hearted in all your wayes and dealings with God and men, and to imbrace Christ, the truth and Religion for them∣selves, not for by-respects.

2. The Breast-plate of Righteousnesse or Justice, Put on the Brest-plate of Righteousnesse, saith the Apostle, Righteousnesse or Justice (I meane distributive Justice) whereby a man doth carry himselfe righteously and justly in all his wayes toward God and men, giving unto God that beliefe, love, feare, ho∣nour, praise and obedience that is due unto him, and to men that love, respect, obedience, &c. that is due unto him, I meane in re∣spect of unfained desire and endeavour. This is a Brest-plate, what is the use of a Brest-plate? to guard the heart, liver and other vitall parts from darts, arrowes, shot and the thrusts of the enemies: so doth Righteousnes guard a man against temp∣tations in times of tryall.

Therfore labor to manifest the truth and power of godlines, by an hearty indeavour to walke in obedience to all the commands of God, to give unto God that tribute of praise, love, &c. that to him appertaineth and is due, Render to God the things that are Gods. The Apostle tels us the benefit of it, when he saith, This is our reioycing, (namely in times of affliction and trou∣ble) the testimony of our conscience, that in simpl••city and godly sincerity we have had our conversation in the world; this will comfort and cheere the spirit in evill times. Then shall I not be ashamed (said David) when I have respect to all thy com∣mandments. So Paul, I am now ready to be offered up, (i. e. to shed my blood for the Gospell and Christ) hence-forth is laid up for me a crowne of Righteousnesse, &c. But how came he by this comfort and confidence, that he could with such willing∣nesse

shed his blood in the cause of Christ? saith he, J have fought a good fight, I have finished my course, I have kept the faith, the doctrine and grace of faith. Oh what a comfort will it be to a man in evill times, in all his troubles, that he can truly say, I have walked uprightly before God, I have discharged a good conscience in all things, I have lived in all good conscience towards God, and towards man.

A 3^•. Peece of spirituall armour are shooes of peace, shod with the preparation of the Gospell of peace, i. e. when a man hath true peace of conscience and with God, arising from the knowledge of the Gospell, and what God and Christ hath done for him. Likewise, when he hath true Christian patience, a patient spirit to suffer any thing for Christ and the Gospell. This will prepare and arme the soule against all troubles a man shall meet with in the way to Heaven; as shooes doe save the feet, and arme them against the prickes and thornes. If a man have no shooes, though he may walke well on the smooth ground, yet he cannot en∣dure sharp gravell, prickes and thornes; but he that is well shod can tread upon them, and make a sport of it: So many can endure any reproaches, &c, by reason of patience and inward peace: that is one maine reason why the Martyrs were not mo∣ved with persecution, imprisonment, yea, rejoyced at the stake, in the midst of the flames; therefore labour to be shod with the preparation of the Gospell of peace, to be armed with peace and Christian patience. This will arme a man against the prickes.

A 4^h. Peece of spirituall armour is, The shield of faith. Above all (sayes the Apostle) take the field of faith. There is a double faith, historicall and justifying.

First a man must have historicall faith, which is an assent to the truth knowne. A man must be soundly principled and infor∣med in the grounds of the true Christian Religion, otherwise he shall never be able to suffer for the Gospell of Christ, till well grounded in the truth of Christ, much lesse wholly cast himselfe upon the goodnesse of God, and lay down his life for Christ. He that would be able to s••ff••r for the Gospell, must first know and be ••ss••red that that is the only true Religion, and that the true reformed Protestant Religion, which by the goodnesse of God we enjoy and professe, is evidently grounded upon the

Gospell of Christ. A man will never suff••r for that he doth, un∣lesse he hath good ground for what he suffers; for what man will lay downe his life for he knowes not what? An ignorant person is easily seduced and d••awne from the true Protestant Re∣ligion to Popery, because he hath no good ground for his Reli∣gion, though there be cleare ground enough for it in the word of G d. Paul did indeed valiantly stand to the truth of the Gos∣pell: For which cause I suffer these things, Neverthelesse I am not ashamed, marke his reason, for I know whom I have beleeved. So againe, I am not ashamed of the Gospell of Christ, for (sa••th he) it is the power of God unto salvation; therefore he was confident in it, and most willing to suff••r for it. Labour therefore to be well grounded in the knowledge of the truth, that you may be able to answer the advers••ry, when he shall aske you, why will you run your selfe into danger? why will you s••ff r? remember your selfe, life is sweet▪ and the fire is terrible? you may an∣swer, why should I not? I know that it is the truth, I can give you good reason of my faith from Gods owne word; there∣fore doe your pleasure, I will never deny it, or shrinke from it.

2. Saving or iustifying faith, which we may properly call also divine faith, which is a grace of God, whereby a man doth rest himselfe on the promises of the Gospell, waiting upon God, for the accomplishing of them to himselfe in particular, in Gods due time, by which a man doth shrowd himselfe under the wing of Gods protection, for help against all evill and evill ones, and for strength in temptations and tryals. This guards the soule as a shield and buckler doe the body: It makes God our shield and buckler, against all the fiery darts of the Devill our advers••ry, who is most busie in times of affliction and tryals. Above all, take the shield of faith.

This will hold up the head in the midst of all s••fferings and tryals. I had fainted (said David) unl sse I had beleeved to see the goodnesse of the Lord in the Land of the living. The iust shall live by his faith (saith the Apostle from the Prophet Habakkuk) hee speaks of evill times, when there is nothing to support but his faith in God, as Abraham here. This inables the true Christian to overcome the world, in all temptations and allurements from

the world and evill men. This made Paul and the Apostles, and all those worthies mentioned, Heb. 11. so couragious in all afflictions and tryals; therefore labour to have a firme faith, in the undoub∣ted accomplishment of all the gracious promises of God in due time.

5. Hope, The Helmet of salvation. Hope of Heaven and salva∣tion arising f••om a true faith in Gods mercy through Christ. This s••feguards a Christian against all assaults of Satan and tryals in affliction, as an helmet safeguards the head, against all darts and blowes of the adversary in the day of battell. What will not a man doe or undergoe, that hath some evidence and hope of s••lvation? Therefore to faith joyne hope, that as by faith we lay hold on eternall salvation, so we may by hope patiently wait for it.

6. The sword of the spirit, which is the word of God. When a man is well versed in the word, and doth make that the rule of his life, to be guided and governed by it in all things, and doth answer all temptations, carnall friends, and their reasonings, as our Saviour did Satan, with a Scriptum est, It is written, thou shalt not doe this or that. This will first backe temptations to evill, as a sword held to the breast of a theefe, will (if any thing will) keep him from doing that mischiefe he intends. 2. It serves to direct a man in all conditions how to carry himselfe, Psal 119. Thy word is a light unto my paths, and a lanthorne unto my feet, it giveth understanding to the simple, &c. 3. It comforteth the up∣right with it's most gracious and most sweet promises: so it did David, In the multitude of my thoughts within me, thy comforts de∣light my soule. When David was cast downe with manifold straits and troubles on every side, that he knew not what to doe, the word afforded him sweet comfort. Againe, Ʋnlesse thy Law had been my delight I should have perished in mine afflictions. Againe, Though I walke in the vall••y of the shadow of death, I will feare none evill, for thy rod and thy staffe they comfort me: The rod and st••ff•• is the word of God, especial••y the promises that are as a st••ffe to trust upon. It is of singular use, as alwayes, so espe∣cially in evill times to a gracious heart; therefore take to you this weapon also, labour to have the word of God dwell in you richly, (i. e.) plentifully, to be well skilled and versed in it,

that you may have it ready upon all occasions, to make use of it.

7. To th•• ••••st adde Prayer. Praying (saith the Apostle) al∣••ay•••• 〈◊〉〈◊〉. We ••••y not at any time, much lesse in times of tryall, 〈…〉〈…〉 bo••tomes, r••lye on our owne strength, but 〈…〉〈…〉 he will inable us to undergoe all suff rings and 〈…〉〈…〉 ••••nnot see how the Martyr, could possibly en∣d••re 〈…〉〈…〉 ••••ous flames, if they had not often and earnestly b••sought 〈◊〉〈◊〉 to prepare them for evill times, and inable them to undergoe them to his glory, and with comfort to themselves and others; therefore labour to get and buckle on all those pee∣ces of spirituall armour, and to use them, and that with prayer; for to have this spirituall armour, and not to use it, is like the foole in the Proverbs, that hath a price in his hand, but hath not the wit, or an heart to use it; to have a sword and not draw it, when his enemy assaults him. Yet so it is, that many Christians who have this rich and precious armour, that is more precious then gold (as is said particularly of faith) doe for want of a right use of it, live uncomfortably, and carry themselves unevenly in evill times, are well nigh overwhelmed sometimes; therefore I be∣seech you be carefull to get and use these graces and peeces of spi∣rituall armour, that you may be able to stand, and with comfort to hold up your heads in evill dayes. That is the second use we should make of this point, to prepare for the Mount for evill and hard times.

Thirdly, This point should teach us not to marvell, much lesse murmure, if great afflictions and troubles doe come, whether per∣sonall or Nationall. Thinke it not strange (saith the Apostle) concerning the fiery tryall, which is to try you, as though some strange thing h••ppened unto you. Though a man should be brought to this exigent, That either he must part with his liberty, goods, reput•• in the world, life and all, or deny the truth, and disobey God; yet he should not thinke it strange, much lesse murmure, but cheerfully undergoe it. It is no strange thing to be brought into straits and troubles, to be afflicted, yea sometimes to be brou••ht into great extremity: It is ordinary, it hath often been so with the Church of God, in all ages, as well as with parti∣cular persons, as all those instances above mentioned, and this

Nation can witnesse by often experience, by reason of the many malicious designes of malignant and bloud-thirsty Papists, who of all enemies the Christian Church hath, are the most cruell, bloudy, inhumane and barbarous, as bad or worse then the Hea∣thens and Pagans ever were to the Jewes under the old, or Chri∣stians under the New Testament.

Therefore let not us or any wonder at it, as if a strange thing happened to us, such as never or rarely fals out to any, much lesse faint under it, and murmure or repiue, but with cheerfulnesse, courage and constancy undergoe it.

Therefore consider 1. That afflictions and troubles are the lot of the godly, Psal. 125.3. The rod (i.e. affliction, troubles, per∣secutions) of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hands to iniquity. In the world ye shall have tribulation (said our Saviour) That no man be moved by these afflictions; for you your selves know that we are appointed thereunto. All that will live godly in Christ Jesus shall suffer persecution, if not of the hand, yet of the tongues of evill men, and sometimes great straits and extremities. It is the common lot of all his peo∣ple. There is no temptation hath befallen you, but such as is common to man, saith the Apostle, even the Prophets themselves, those extraordinary servants of God, Abraham Gods faithfull servant, friend and favourite, likewise Jacob, Job, Daniel, David and others. David, though a King, was the Song of the drunkards, and Job the greatest and godliest man in the East, was laugh∣ed to scorne; Jeremy was had in derision daily: So the Apostles, those immediate followers, and speciall Embassadors of the Lord Jesus, and if they suffered such things, and were subject to the rage of most malignant and impetuous enemies, such as Pharaoh, Nebuchadnezzar, Rabshecah, Haman and their adherents, shall we thinke it strange, marvell, much lesse murmure, if the like con∣dition from the like enemies befall us? or if we suffer other grie∣vous tryals from the hand of our wise and good God?

Yea the Lord Jesus, the beloved of the Father, the first borne of God, the first borne of all his sonnes, and the first borne of all creatures, the glory of the Father escaped not, he dranke of the cup of affliction, he tooke not a sippe, but dranke deep (deeper then ever any of his did, not of mans simply, but of Gods di∣vine

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wrath, not for himselfe, but for us, not by constraint, but willingly. Shall I not drinke (said he) of the cup my Father hath given me? He suffered the vials of Gods wrath, the extre∣mity of his fu••y, never any suff••ring like his, and should we thinke it a strange thing to su••fer? Should not the Souldiers fol∣low their Captaine and Leader? Is it not well that we fare no worse then our Lord and Saviour? If the world hate you (said our Saviour) you know it hated me, before it hated you If yee were of the world? the world would love it's owne. Remember the word that I said unto you, The Servant is not greater then the Lord, If they have persecuted me, they will also persecute you.

And therfore seeing it is common, that the very best, most faith∣full and renowned servants of God, and the Lord Christ himselfe have su••fered much, bin sometimes brought to great exigents, we should chearfully undergoe whatsoever evils we meet with. A common lot no man shrugs at; who quarrels Summer for heat, or Winter for cold, though it be sometimes more then or∣dinary, seeing it is a common lot? who is angry, because he hath as many fingers and toes, and other members, as other men have, seeing there is use of all the members, an•• they serve to make the perfection of the whole man? so afflictions and troubles wisely managed, do helpe to make a man a compleat Christian, That yee may be perfect (sayes the Apostle James) entire and wanting nothing, entire for parts, not for degrees of obedi∣ence; why then should any shrinke, much lesse murmurre at them?

2. Consider that afflictions and troubles come not out of the dust, but from God: what or whosoever be the instruments, yet God, a good, wise and gracious Father is the authour of them. Is there any evill (viz. of punishment) in the City and the Lord hath not done it? saith the Prophet. I kill and I make alive, I wound and I heale (saith God) therfore this should make us, not onely patient, but chearfull also under afflictions, as it did Job, when God had by the Sabeans and others taken away all his Cat∣tle, a mighty Estate, Servants and Children, saith he, N••ked came I out of my mothers wombe, and naked shall I returne thi∣ther: The Lord gave, and the Lord hath taken away, blessed be the name of the Lord. He did not cry out of misfortune or ill

luck, curse the Divell, rayle at the Chaldeans, or others, but pa∣tiently receives it as from God himselfe, and willingly submits to his will, The Lord gave, &c. So did David, I was dumbe and held my peace, because thou Lord did dest it.

And the Lord doth justly and in mercy to his.

1. Justly, though evill men doe what they doe against the godly, most unjustly against all right and reason, yet God doth it most justly. Righteous art thou ô Lord (sayes David) and righteous are thy iudgements. The Lord is righteous in all his wayes and holy in all his workes. For with God is no respect of person. Therefore we should patiently beare all afflictions and troubles whatsoever, because we suffer justly and most deserved∣ly, the Lord is righteous in afflicting us.

2. God afflicts his people in mercy, out of love to them, and for their good, though their adversaries doe it out of malice and rage against them, yet God doth it out of love and in mercy to them, that they may not perish. Heare what Paul saith, When we are iudged, we are chastened of the Lord, that we should not be condemnea with the world. Againe, My sonne, despise not thou the chastening of the Lord, nor faint when thou art rebu∣ked of him, for he chasteneth us for our profit, that we might be partakers of his holinesse. The Lord useth afflictions and all trou∣bles that befall his children, as the wise Physitian doth physick, to cure diseases, and as the Chyrurgian doth lancing, scarifying and plaisters, to let out corrupt matter and heale his Pati∣ent.

3. Consider the necessity of suffering and tryals, it cannot well be otherwise in respect of our condition, in respect of our e∣nemies, and the place where we live.

First, in respect of our condition, both present and future in Heaven,

1. In respect of our present condition. The faithfull, the godly are Souldiers, Labourers, Sowers, &c. Now consider all these, and see if there be not a kind of necessity, in respect of their condition of meeting with troubles.

1. The true Christian is a Souldier, and a Souldier must meet with straits, hard services sometimes, fight hard before he gets the victory, endure blowes and dangerous wounds sometimes,

runne through the pikes (as we say) before he gets the victory, so must a Christian. A Christians life is a warfare, and you know, it is no new thing for Souldiers, to heare the Drum beat, Trumpets sound, the Cannons roare and Bullets fly about their Ears and Heads, and somtimes dangerously pierce their bo∣dies; so it is not to be wondred at, much lesse murmur'd at: If Satan and evill men let fly at us; if afflictions and troubles come: Therefore if we be Christs Souldiers, let us looke for such things, make a sure account of them, yea, and sometimes to have them thick and three-fold like Jobs Messengers.

2. A true Christian is a Labourer. A Labourer must work early and late, labour hard, undergoe much paine and travell: So the husband-man must not onely worke hard, but endure many a cold blast, many a storme before he gets the crop in∣to the Barne; so the godly must looke to undergoe many a hard service, indure many a storme of affliction, before he comes to the harvest, to triumph in Heaven. This in respect of our present condition.

2. In respect of our future condition. Heaven is a time of rest, of triumph, and reaping a harvest: Now rest is af∣ter motion, and there can be no triumph before victory, and no victory with sitting still, without blowes, Before a man can reape he must endure a great deale of labour, wet and dry, heat and cold, hunger and thirst: a husbandmans life is a laborious and painfull life; and so it must be with the true Christian before he comes to tryumph and reape the fruits of a sound profession, and a wel-led life in Heaven. Thus in re∣spect of our condition both present and future.

Secondly, in respect of our enemies, it cannot bee other∣wise.

1. The Divell a most implacable enemy, who continually goeth about like a roaring Lyon, seeking whom he may devoure, by all wayes and meanes, and at all times, seeking to marre our peace, imbitter our lives, yea, to destroy our soules.

2. Wicked men have a most invenomed nature (all of them) against godlinesse and an inveterate enmity against the

righteous, though they doe not alwayes equally shew it; God restraines them all more or lesse, for the good of his people, there should otherwise be no living for the righteous upon the earth among evill men: and of all Sects and Religions, none are more cruell and blood-thirsty then the Papists are, especially the Priests and Jesuites, and therefore it cannot be expected, but that the godly should meet with troubles in this world, in respect of our malignant enemies, even all the troubles they can procure.

Thirdly, In respect of the place where wee live, likened to a Wildernesse, to a Sea. As it was with Israel when they went out of Aegypt to Canaan, they went through the Wildernesse: So must the faithfull Israel of God doe now, to goe to Heaven, passe through the Wildernesse of this world. Now in a Wildernesse there are Bryars and Thornes, Wolves, Beares, Lyons, Serpents, &c. and it is not strange for the honest Traveller to meet with such creatures there; even so the godly meet with such kind of men in this world, who are ever and anon ready to vex, trouble and de∣voure them. David saith, My soule dwelleth among Lyons. Wic∣ked men are in the sacred Scriptures, likened to, and called Lyons, Doggs, Wolves, Vipers, Serpents and almost all man∣ner of savage beasts, because they have the like evill disposi∣tions, and doe like actions, and the godly are compared to Lambes, Doves, Sheepe, and other such like harmlesse, profi∣table creatures, no marvell then, if the godly be assaulted and put hard to it many times by evill men.

The world is also likened to a Sea, and we sayle (as it were) in the barke of our fraile bodies, now what is more usuall then to have windes and stormes at Sea? to be tossed to and fro, to meet with foule weather? to heare the waves roare and rage and dash into the ship, also sometimes to light on the rocks, yea, to suffer shipwrack on the rocks and dangerous sands? So if (as we sayle in the barke of our fraile bodie towards Heaven) the windes blow, and stormes arise, ready to sinke our ship or split her on the rockes, is it any new or strange thing that wee should be much moved at it? It is therefore a point of wisedome to prepare for, and patiently undergoe what

cannot be avoided; many Heathens have on this consideration undergone much, and why should not Christians much more make a vertue of necessity?

4. Consider the nature of these troubles, they are light and short.

1. Light, Take them at the worst they are but light afflicti∣ons, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, light in comparison of what we deserve, and what our Saviour suffer'd for us, and what wic∣ked men must for ever suffer in hell; and light also in that they doe but touch the body, they cannot properly pierce into the soule, so as to destroy it, they hurt but the outward m••n, and wound that at most and worst they can doe, they may annoy, yet they doe not destroy the soule, prejudice it's eternall wel∣fare; but wicked mens troubles many times wound the soule, pierce into the very soule, and destroy that, and though they be free from bodily troubles, yet they have crazy consciences which sometimes wound them sore, and a wounded spirit who can beare? or what can it beare, as the Originall hath it. So long as the spirit is sound, conscience cleare and good, it will sustaine it's infirmity, i e. whatsoever outward trouble may be∣fall; as a sound shoulder will beare a great weight with else and pleasure, whereas a broken, bruised or dis-joynted shoulder, will cry out and shrinke under every little thing. All the daies of the afflicted are evill, but he that is of a merry heart, hath a continuall Feast. A cleare and sound conscience is as a Feast in the middest of all outward troubles, yea, and better then a Feast for it is continuall.

The truth is, it is guiltinesse of conscience that makes afflicti∣ons heavy; to a sound and good conscience great afflictions and tryals many times seeme as nothing, and are undergone with a great deale of cheerfulnesse and courage, but when God plagues a wicked man, if conscience be not seared or a sleep, or benummed he hath a double burden to beare, the weight of affliction and a guilty conscience, which is most grievous.

2. As they are Light, so also short and momentary. The rod of the wicked shall not rest on the lot of the righteous. This light affliction (saies the Apostle, which place also clearly proves the former branch) which is but for a moment. The originall dif∣fers

some thing in words from our translation, but nothing from the true sense and meaning. For a small moment have J forsa∣ken thee, but with great mercies will I gather thee, saith the Lord to Israel The troubles of the godly are indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, suffe∣rings, yet they are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sufferings of this present time, saith the Apostle to the Romans.

So that these afflictions, though they may be sharpe, yet they are but short, and if they continue to the uttermost they possibly c••n doe, it is but till death, they end with death. There the wicked cease from troubling and there the weary be at rest: there the prisoners rest together, they heare not the voyce of the Oppressour: The small and the great are there, and the Servant is free from his Master, said Job long agoe. Death though it doe indeed begin the wicked mans misery, yet it puts an end to all the godly mans suffering, they end with his life and doe in∣crease his glory, makes Heaven more sweet and welcome. Our bodies are but earthly Tabernacles, now a Tabernacle if general∣ly, yet it cannot last long, but if furious windes and stormes blow, it will quickly fall, and so it is with our bodies. The afflictions and troubles of this world are visible, seene on the bo∣dy, estate, &c. therefore not to be regarded, because tempo∣rall, but the things which are not seene are eternall. Therefore saith the Apostle, Let them that weepe, be as though they wept not, but things that are invisible are to be regarded, and seriously thought on, the wrath of God, the pains of hell; so Heaven, l••fe and glory are eternall, these we should much thinke of, and labour to live accordingly.

5. Consider this also, that it is a great honour to suffer for righteousness, to be singled out to be the Lords Champion, to shew forth Gods wisdome, power and goodnesse in his servants. All the Saints have not the honour, to be singled out with A∣braham, that the world may see the truth and strength of their faith, patience, love to God, &c. To beare the markes of the Lord Jesus is a singular priviledge; the Apostle himselfe boasts of it, as a speciall honour to him, Gal. 6. To you it is given in the be∣halfe of Christ, not onely to beleeve on him, but also to suffer for his sake, saith Paul. All his people are tryed and suffer more or lesse, but not very many are singled out to be the Lords cham∣pions

as was Abraham, Job, the Martyrs and some others; there∣fore the Apostles (though used as rogues, whipped) went away from the counsell, reioycing that they were worthy to suffer shame for l•••• Name, not because they were worthy to suffer, but becauss (marke it) they were counted worthy to suffer — It was a great honour for them to suff••r for the Lord Jesus, and in his cause: It is an honour to God, they honour him by suffering in his cause, and for his sake, and they that honour him, he will honour, and have others honour them. Receive him therefore in the Lord with all gladnesse (saith the Apostle) and have such in reputation, the reason, because for the worke of Christ, he was neare unto death.

So God will honour them hereafter, If we suffer with him, we shall also be glorified with him. They shall walke with me in white (saith Christ) for they are worthy. They shall have long white roabes given them, i.e an honourable name (as some doe expound it) and not amisse: So that God hath his speciall ho∣nour and dignity for such. Here Abrahams faith and obedience is recorded to his everlasting praise. Therefore our Saviour pro∣nounceth such blessed: Blessed are you when men shall hate you, and you and persecute you, and shall say all manner of evill against you falsly, for my Name sake; Reioyce and be exceeding glad, for great is your reward in Heaven.

Lastly by way of motive, consider the blessed fruit and issue of all afflictions, troubles and tryals to the godly, here and here∣after, how great and grievous soever they be for the pre∣sent.

1. All sufferings and tryals make way for a greater good, to humble his people, make them more fit for mercy, to manifest their sincerity, and the strength of their graces to themselves and the world, to increase and brighten their graces, and conse∣quently their comforts, to purge out sinne and corruption, and make them more pure and precious like the refined gold, to wean them from the world, make them more heavenly minded, &c.

Also the afflictions and troubles of the Church (as now in Ger∣many, in Ireland, and in England) tend to fit them for greater

mercy, for Christs government and Ordinances in a more ex∣cellent manner (I trust) then ever we yet enjoyed them, also to purge and cleanse his Church. I dare confidently affirme it, That Reformation should never have been raised up to that blessed and desired hight (which in all probability, it is likely through Gods goodnesse to come unto) had not the malignant enemies of the Church, the Papists, and the Prelates, and popish Party their Abettors, been so busie against the Church, Christs people, Ordi∣nances and power of godlinesse, as they have been and daily are. Blessed be God that doth and will bring good out of evill, light out of darknesse, and turnes the counsels of Achitophels into foo∣lishnesse, and mischievous plots of wicked Hamans, to their own hurt and his peoples good, and makes the rage of men turne to his glory. This beleeve, wait, pray and praise God for.

2. The troubles and tryals of the faithfull will likewise make much for our future good, both in point of honour (as hath bin shewed) and of benefit it will bring glory, especially suffering for righteousnesse sake, and the truths sake. If we suffer with him (sayes the Apostle) we shall also be glorified with him. Againe, This light affliction, which is but for a moment, worketh for us a for more exceeding and eternall weight of glory. The affliction is but short and light, but the reward is exceeding great and lasting, no lesse then glory, which is the highest pitch of all honour and felicity. Here is glory, and more, a weight of glory, and if there were but an equall weight of glory to suffering, the difference would be exceeding great, seeing as one dram of gold is more worth then many pounds of lead: so here, where there is (if I may so say) a pound of glory for a pound of suffering; yea ex∣ceeding much more (marke the words) a far more exceeding weight of glory (the Originall is) exceeding full and expressive and which maketh all compleate, it is eternall.

This was it that did encourage the Martyrs most willingly to goe to the prison, to the stake, the Christians to cry out to the persecutors of their brethren, when they carried them to the prison, to the stake, and places of suffering, Sum & ••go Christi∣anus, I also am a Christian, even longing to suffer with them, and some have wept much, because through a mistake, they have been sent backe againe from the stake to the prison, or kept from

suffering. We glory in tribulation, sayes the Apostle. This was it that made Moses when he came to yeares, refused to be called the son of Pharaohs daughter, chusing rather to suffer affliction with the peo∣ple of God, then to enioy the pleasures of sinne for a season; estee∣ming there proach of Christ greater riches then the treasures of Egypt, and the faithfull Jewes to suffer the spoyling of their goods with ioy. And the Lord Christ himselfe, for the ioy that was set before him, endered the crosse, and despised the shame. Let us consider those things to stay our hearts, make us patient, and with cheer∣fulnesse and courage to hold up our heads in the evill day.

All which may afford comfort to the people of God (it is the Scripture phrase) Heb. 11 25. in the midst of all their sufferings, when they consider the blessed ends, fruits and effects of afflicti∣ons and tryals sanctified (as they are to all the faithfull) so farre are afflictions and sefferings, even the most grievous tryals, from being a signe of Gods wrath, and an Argument that they are none of his, because they suffer such things, that it is rather an Argument of Gods speciall favour and love towards them: It was so with Abraham here, Jacob, Job, David, Paul and others, and with the Church of God in Egypt, in the Wildernesse, in the land of Canaan, in the time of the Judges and of the Kings, not∣withstanding all their sufferings, yet were they still Gods pe∣culiar people; and so it was with the Apostles and primitive Christians, and so along up hitherto: Yea this very thing to have bitter adversaries for righteousnesse sake, and Religion sake, and to have troubles and tryals in the world, is an evident Argument of Gods speciall favour to such. Be in nothing terrified by your ad∣versaries, which is to them an evident token of perdition, but to you of salvation. That the spirit and rage of Devils and wicked men, is bent against none so much, as against the Church and godly in it, and most against the most eminent of them, They shall lay their hands on you (said our Saviour to his Apostles) and they shall per ecute you, delivering you up into the Synagogues, and into pri∣sons, &c. If you were of the world, the world would love it's owne; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

Notes

• Heb. 11.19.
• 2 Sam. 18.31.
• Gen. 12.3.
• Iehovah.
• Doct. 1.
• Exo. 1 &c. 5.7.8.9. & 10.
• 1 Sam. 13.22.
• 2 Chr. 13, 14, 15.
• 2 Chr. 14.9.
• 2 Chr. 20.3, 10, ••••, 22.
• 2 Chr. 32.
• Ezek 37.3, 4, 11.
• Host 3.7, 12, 13, 14, 15.
• a

  1 Sam 23 25.
• b

  1 Sam. 30.6.
• c

  Ion. c. 2. & 3.6
• d

  Hest c 3. & 6.
• e

  Dan c. 3. & 6.16.
• f

  2 Cor. 11.23, 24, 25.
• g

  Act. 12.
• Reasons
• 1 Pet. 5.5.
• Gen. 22.1.
• V••••. 11, 12.
• So it w s w••th 〈…〉〈…〉, & so with Da∣niel, D••. c. 3. 〈◊〉〈◊〉 6.
• Mat. 4.1.
• 3 Cor. 12.7, 8, 9.
• Iob 1.
• Hos 5.15. Isa. 26.16.
• Ion. 1.4, 5, 6.
• Lu. 22.44.
• Mat. 7.17.
• Jam. 1, 2, 3, 4.
• Heb. 12.10.
• 2 Cor. 4.16.
• Affl••ctiones for∣tē reddu 〈◊〉〈◊〉 for∣tioreus Chrys Hon. 2. ad The▪ 2.
• Bellar.
• 2 Kin. 8.12, 13
• Tunc anima purgatur, quum propter Deum premitur, Chrys. Is. 1.25. & 27.6.
• Dan. 11.35.
• Dan. 12.10.
• Zach. 13 9.
• Rev. 16.9, 11.
• Iob 23.10. Hos. 2.5, 7.
• 2 Chron 32.
• Luk. 15.
• Ier 18 11.
• D••ut 32.15. Ezek. 16 7. to 16 2 Chro. 12.1. 2 Chro. 26.16.
• Isa. 39.2.
• Ps. 55.19.
• 1 〈◊〉〈◊〉. 19 4.
• Heb. 11.17, 18, 19.
• 2 Cor. 1.9, 10.
• Act. 27.20.
• Ps. 110.50. Contraria jux∣tase posita ma∣gis cluceseunt.
• Hest. c. 4. & 9.
• Pro. 27.7.
• Exod. 9.16. Rom 9.17.
• Tantum admit∣titur D••••••olus t•• n••••re ••n••mii 〈◊〉〈◊〉 be pro••est. ut exe•••• ar••••, ut ••••••be•••••• u••••••ui ••e ••••se ••ba•••• te∣ipso invemaris. 〈◊〉〈◊〉. Aug. in Psal. 61.
• Ʋse.
• Luk. 23 31.
• Prov. 11.••1.
• 1 Pet. 4.17, 18.
• 2 Thes. 1.7, 8, 9
• Phil. 1.28.
• Ʋse 2.
• Gen 3.15. 1 Pet. 5.8.
• Ioh. 16.2. 1 Pet. 4.4.
• Psal 38.20. 1 Ioh. 3.12.
• Prov. 22.3.
• Directions. Rom 8 31. Isa. 54.17,
• Act. 12.
• Mat. 20.39.
• Rom 8.18.
• In vulgata Edit Roberti Stepha••i.
• Luk. 14 27.28, ••9, 30, 31.
• Act. 21 13.
• C. 20. v. 23, 24.
• Mat. 16.24.
• Heb. 10.34. Rev 12.11. Act. 20.23, 24.
• Eph. 3.17.
• Cant. 8.6, 7. Rom. 8.37, 38
• Ruth 1.16, 17.
• Eph. 6.11, 12, 13.
• ver. 14.
• Ver. 14.
• 2 Cor. 1.12.
• Psal. 110 6. 〈◊〉〈◊〉. 4 6, 7, 8.
• Ver. 15.
• Act. 5.41. Heb. 10.34.
• Eph. 6.16.
• a Tim. 1.11.
• Rom. 1.16.
• P•• 17 13. Heb. 10 37. H••b. 2.4.
• 〈◊〉〈◊〉 J••h 5.4.
• Eph. 6.17.
• Heb 10 34 & 11.35.
• Ps. 119.105. & 99.104.
• Ps. 94.19.
• Ps. 119 92.
• Col. 3.16.
• 〈…〉〈…〉
• P••. ••••.17.16.
• 2 Pet. 1.1.
• Ʋse 3.
• Motives not to murmure, but cheerfully un∣dergoe afflicti∣ons and tryals, Ioh 16.33. 1 Thes. 3.3. 2 Tim. 3.12.
• 1 Cor. 10.13.
• Joh. 18.11.
• Lam. 1.12.
• Joh 15.18.19.20.
• Jam 1.3, 4.
• Amos 3 6 De••t 32 3••. 2 Ch. 〈…〉〈…〉.13, 14.
• J••b. 〈…〉〈…〉
• Psal. 39 9.
• Psal. 1••9.117. & 45 17. Rom. 2.6, 11.
• 1 Cor. 11.32. Heh. 12.5, &c.
• ver. 10.
• Quies est finis motus.
• 1 Pet. 5.8.
• Ps. 57.4. & 22.21.
• 2 Cor. 4 17
• Rom. 8.28. Pro. 18.14.
• Ps 125.3.
• 2 Cor 4 17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I••••. 54 7. Rom. 8.18.
• Job 3.17, 18, 19.
• 2 Cor. 4 18.
• 1 Cor. 7.30.
• Gal 6 17.
• Act. 5.4.
• 1 Sam 2.30 Phil. 2.29, 30.
• Rom. 8.17. Rev. 3 4. & 6.11.
• Luk 6 22, 23. Mat. 5.11, 12.
• Iob 23.10.
• Rom. 8.17. 2 Tim. 2.18. 2 Cor. 4.17.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, excel∣••enter excellen∣t•••• gloriæ Pon∣dus. Beza.
• Rom. 5.3.
• 〈◊〉〈◊〉 10.34
• 〈◊〉〈◊〉 122.
• 〈◊〉〈◊〉 1.28.
• Luk. 21.1••, 13.
• Ioh 15.19