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.

There is a great controversie between us and Rome, whether

theirs or ours be the true Church of Christ, and they or we the true Christians; therefore they produce a great Catalogue of Catholiques (as they would be called) Kings, Princes, and others of note, that have wonderfully flourished, victoriously warred, and in their battels become victorious Conquerours. Bellarmine shewes how Abraham, Moses, Joshuah, and so along to the Macchabees, that very many, that feared God were victori∣ous and prosperous. And thence he goes to Ecclesiasticall stories, and all to prove that prosperity and outward felicity it a note of the true Church; and indeed, so it may be of the true malignant Church, not of the true Church simply, so called, not of the Church of Christ. It may be answered, That many very wicked men have warred victoriously, and prospered, as did Saul, Ahab, Senacherib, Nebuchadnezzar, and others: This is (as Salomon speaks) to answer a foole according to his folly. 2. Nothing is more apparant then this, That the true Church of God, both Jewes and Christians, have often been put to the worse, and grievovsly afflicted by the Pagans and Heathens, That the most renowned servants of God have suffered great things, been brought to grievous exigents divers times, as Abraham, Job, Da∣vid, &c. and yet were the deare servants and children of God, the dearly beloved of his soule: God scourgeth every sonne whom he receiveth, and lets none goe without afflictions but bastards. The Scripture runs much upon this, to shew that prosperity is a note of the wicked, and afflictions a note of the godly; Wherefore comfort your selves with these things.

Fifthly and lastly, Seeing we are here subject to troubles, even the most grievous, to be brought into the Mount, into extre∣mities, this should make us to thirst and long after Heaven, to set our hearts upon, long after, and labour for that happinesse and security of the Church in Heaven, where there is no trouble, no enemy that can approach or doe any hurt, neither man nor Devill; where there shall be no more any grieving thorne, or pric∣king bryar, yea, where sinne shall be no more. Here the godly are subject to afflictions and troubles, even the most grievous, to the rage of malignant and mighty enemies, proud, insolent adver∣saries, suffer many things from their tongues, that are set on fire from Hell, are full of poison, and are as sharp swords; and from

their hands also, whose singers itch at the righteous, are brought sometimes into great straits and exigents, even to the utmost ex∣tremity, that if God set not in, they are gone and perish, or are undone in the world, all outward comforts are lost, beside the inward troubles and perplexities of conscience many times: Ba•• there all enemies shall be far off, all evils removed, all teares wi••ed from the Saints eyes, all cause of sorrow done away, yea sinne it self•• shall be utterly abolished, there shall be an absolute freedome fr••m all evils both of sinne and punishment, and all feares of evill, with a blessed fruition of Gods face and glorious presence, with full delight for evermore. And therefore it is called, The triumphant Church, because the Saints shall triumph over all enemies and evils. This should make us to long and la∣bour after Heaven, with Paul, willing to be dissolved, and be with Christ, which is best of all, when divine providence shall see good and ca••l for us, to say with David in his absence from the place of Gods speciall presence, When shall I come and appeare before God? and with them under the Altar, How long Lord, holy and true, and with the Church, Come Lord Jesus, come quickly! And here I desire to leave you awhile in your most serious thoughts, lon∣ging desires, and labouring after Heaven, where there is ful∣nesse of joy in the presence of God, and pleasures for ever∣more.

And thus much on that first point or observation (which is much more then I at first intended, but the worke in the doing multiplyed under my hand, like the widowes oyle) now through the goodnesse of God, I come to the second Proposition or Point observed (of which, as also of the third, more briefly) that I seem not to be too long on this Subject,

That God will be seen in the Mount, He will help and deliver his people in their extremities and troubles.

In this point before I come to application, take notice of these 3. things:

• 1. The truth of the point, That God will help and deliver his people in their extremi••ies.
• 2. How he usually doth it, by what wayes and meanes. And
• 3. Why he will doe so.

1. That God will be seen in the Mount. God doth help and de∣liver

his people in their extremities, though the Text be most cleare and full, yet see it made good in a few instances instead of many.

1. Of particular persons, Therefore call to mind Gods great mercy to Abraham here, when it was come to the very last mi∣nate of time; to Jacob, when his brother Esau was come even to him with 400. men in a posture of warre; to Lot, when he was taken and carryed away prisoner by the Kings; to David when encompassed by Saul and his men in the Wildernesse of Maon; to Jonas, after he had been three dayes and three nights in the Whales belly; so he delivered Mordecai, the very same day he should have been hanged by wicked Haman; the three children out of the fiery fornace, and Daniel out of the Lyons den; Peter the very night before hee should have beene brought out to the people, to be condemned and execu∣ted.

2. Of delivering the whole Church or great multitudes of his people together. We read of Gods delivering Israel out of Aegypt in the height of their misery, with a mighty hand. A∣gaine, at the red Sea, when they were in a mighty strait, bring∣ing them through the red Sea, relieving them extraordinarily in the Wildernesse, when in great want of bread, flesh and water: c In the time of the Judges, and in the dayes ofd Asa,e Abijah,f Iehoshaphat, and ing Hesters dayes. Many more Examples to this purpose may be given, but these may suffice. This is the first, That God doth helpe and deliver his people, God is seene in the Mount. Now

Secondly, How God is seene in the Mount, how he shewes himselfe in their extremities, and that is two wayes,

• 1. In supporting them in the Mount. And
• 2. In delivering them out of the Mount.

1. God is seene in supporting his people in their troubles and extremities, they sinke not under them, but hold up their heads and resolve to cleave unto him and wait upon him, as he did Iob who resolved. Though the Lord slay me, yet will I trust in him. The Lord upholdeth the righteous, though he fall (viz. into great te••tations and troubles) he shall not be utterly cast downe, for the Lord upholdeth him with his hand. Even in spirituall deser∣tions

there is still a secret hand of God which doth uphold them, that they doe not wickedly depart from him, nor frowardly be∣have themselves in his Covenant; but there is still a generall re∣cumbency and relying upon God, till be have mercy upon them and deliver them: And sometimes the Lord fils their hearts fullest of inward comfort, when their outward condition is most grievous, as was to be seene in the Martyrs.

2. God is seene in the Mount of extremity in delivering his people out of their troubles and straits, and that divers wayes, I shall mention the most and principall of them, and they are these,

1. By weakening strong means against his Church or people God delivers them and that especially 5. wayes.

1. By striking suddain feares and dreadfull apprehensions into them, like that into the Canaanites, The terrour of you is fal∣len upon us (said Rahab) and the Inhabitants of the Land faint because of you. Assoone as we heard of these things, our hearts did melt, neither did there remaine any more courage in any man, because of you. So the Midianites by a casuall dreame of one of their company, were so frighted, that though an innumerable Army, yet they were not able to stand before 300. unarmed men. So the Moabites were strangely overcome and Israel de∣livered from their designes, by reason of the seeming colour of blood on the water, occasioned by the reflection of the Sunne beames shining upon it. And thus he dealt with the Duke of Ireland and his Army, when with the forces raised in Lancashire, Cheshire and Wales, he came up towards London against the Par∣liament, their great spirits were so benummed, discouraged and amazed at the sight of the Appellants Army, that when they should give the assault, (God not suffering the effusion of blood) they stood still making no shew of resisting, but without any fighting slung downe their armes, and yeelded themselves to the mercy of the Lords Appellant. This is one way.

Secondly, God sometimes weakens the Adversaries power, and delivers his people, by spoyling them of their instruments, which are very helpefull to them: So God tooke off the wheeles of Pharaohs Chariots, and made them drive hea∣vily, so that they could not follow after Israel to hurt them.

Thirdly, sometimes by infatuating them and their counsels (a grievous judgement and sad signe of their destruction ap∣proaching, when God smites men in their wits.) So he dealt with Pharaoh king of Aegypt. The Princes of Zoan are be∣come ••ooles, the councell of the wise Counsellours of Pharaoh is become brutish; how say you unto Pharaoh? I am the sonne of the wise, the sonn•• of ancient Kings. The Princes of Zoan are become fooles, the Princes of Noph are deceived, they have also seduced Aegypt, even they that are (i.e. should be) the stay of the Tribes thereof. They told him a faire tale, and so miserably de∣luded him to the destruction of Aegypt. So God turned Ahito∣phels politick counsell (that would have been very prejudiciall to David and his men) into foolishnesse, and Absalom to reject it, and follow the counsell of Hushai to his owne destruction. And Rehoboam to follow the advise of the young men, that were brought up with him, and to reject the counsell of the grave men, to his owne great dammage and dishonour. Thus God sometimes by infatuating the counsels of the Adversaries of his people, and smiting them in their wits, doth disable them to pur∣sue their designes against his people, and so delivers them as Da∣vid from Absolom, and petitioning Israel from Rehoboams inten∣ded cruelty, and so make their owne counsels and designes their own over-throw and fall, and the rise of his people.

Fourthly, sometimes by taking away from the enemies of the Church, part of their strength in which they trust, as he did from Rehoboam, by rending ten Tribes, the farre grea∣ter part of his Dominion from him, when he would not be disswaded from going on to oppresse his petitioning Sub∣jects.

Fifthly, sometimes by restraining their malice, when it comes to the upshot, and turning their hearts towards his peo∣ple, and enclining them to peace; as when Esau came against Iacob with 400. men, God over-power'd his spirit, and turned his heart to his brother Iacob, That Jacob saw his face, as the face of an Angell of God. So he did restraine Laban and en∣cline him to peace, that he had not an evill word to say against Iacob, when he over-tooke him. And this is the first way by which God doth deliver his people, namely, by weakening

strong meanes against them, that the Adversaries cannot or will not hurt them. Thus the Lord h••th the hearts, even of Kings in his hands, and turnes them as the rivers of waters, whithersoever he pleas••th.

First, by putting courage and strength into his people, making the weake and feeble strong, and the faint-hearted valiant. So he dida Saul to deliver Israel out of the hands of the Philistines,b Jonathan to slay many of them, and route their armyc Abijah, and the men of Judah to slay 500000. of their enemies,d Asia and his men to destroy and route Zerah the Aethyoptan, with an army of a thousand thousand foot, and three hundred horse. So he put a spirit of valour and magnanimity into the Waldenses, to defend themselves and the true Religion against the Duke of Savoy, that sought to suppresse and root out the Protestant Re∣ligion, to doe wonderfully, even to admiration. Likewise into the Protestants in France, to defend the••••selves and Religion against them that would destroy both. Likewise into the Appel∣lants, The Duke of Glocester, the Earles of Arundell and War∣wicke in the raigne of King Richard the second, to preserve the King and Kingdome, and subdue the Conspirators, the Duke of Ireland and others, that perswaded the King to desert his Parli∣ament, and to send to the King of France for counsell and help against his Parliament, and to raise forces to destroy the loyall and faithfull members of it, that sought the good of the King and Kingdome, and so by Gods blessing preserved both King and Kingdome. So he hath put exceeding much courage and valour into the souldiers in Ireland, to doe very great things against the Rebels there, and obtaine wonderfull victories almost incre∣dible.

Secondly, Sometimes the Lord sends his people, wholly by unexpected wayes, which they thought not of, whereby they become victorious over their enemies, and free themselves from them. So God raised up deliverance to his people in Zachary, when there were 4. hornes, that is, enemies of the Church on all sides, that stood up to scatter his people Israel, Judah, and Jeru∣salem: The Lord shewed the Prophet 4 Carpenters, i. e. the Ba∣bylonians and Grecians, whom God had raised up, as his instru∣ments, to help his people, and breake the hornes of the enemies

against them. Here comes help by a way altogether unexpected, which his people never so much as thought of.

3. The Lord somtimes delivers his people by discovering the enemies plots and designes against them, before they take ef∣fect, though never so closely contrived, and secretly carried, and a plot timely discovered is prevented, and fals to nothing, but to the hurt of the plotters. Thus God saved Israel, not once or twice, by discovering the counsels and designes of the King of Syria against them: The Jewes, by discovering the bloudy plot of Haman against them: The Jewes plot against Saul, to kill him in the way: So God hath saved this Kingdome, not once nor twice, but many times, from eminent dangers, espe∣cially from the Spanish Navy in 88. the Gun-powder Treason in ••605, a few houres before it should have taken effect, and from many destructive counsels and designes within these few yeares last past, which are fresh in every mans memory, mercies never to be forgotten, or thought of, without a thankfull remem∣brance of them: Yea, as one well observeth, God hath promi∣sed, that rather then the rage of men shall take place to his di∣shonour, a bird of the ayre shall carry the voyce, and that which hath wings shall tell the matter.

4. Sometimes God delivers his people by diverting the ene∣mies power another way. So when Saul came against David, and had almost compassed him about, and taken him and his men in the wildernesse of Maon, a sudden unexpected invasion of the Philistines, inforced Saul to retire, and turne his forces against the Philistines. So when Senacherib intended in a mighty rage to fall upon Hezekiah and Judah, he was constrained to bend his forces against Tirhakah. And thus God turnes the power even of the greatest enemies, whithersoever he will as a man may turne a ship at his pleasure by the rudder, a very small thing, and so he doth other creatures also, restraining not only their voluntary, but even their naturall actions at his pleasure, as the fire from burning the 3. children, and the Lyons from devouring Da∣niel.

5. By destroying the enemies of his people, and that three wayes.

1. Sometimes immediately by his owne hand, or some extra∣ordinary

way. So he destroyed one hundred eighty five thousand of the Assyrians by an Angell, when they came against Hezekiah, Judah, and Jerusalem. For particular persons, divers deliverances of this kind are noted in Master Fox his book of Acts and Monu∣ments, God strangely by sudden death, strange diseases, &c. takes away their most cruell persecutors, and so delivers his servants that feare his name, from them that are too mighty for them.

2. Sometimes by setting others against them, men and other creatures: Men, as the Persians against Julian, when he was re∣solved to destroy all the Christians, Saul to kill the Philistines, and s•• s••ved David, and brought him to the Kingdome.

And other creatures, as the Starres fought against Sisera, the River Ki••••••n s•…•…ept away his men, the haile to destroy the ene∣mies, the water to drowne them, as he did the Egyptians; beside other creatures, as Frogs, Flies, Lice, the Locusts, &c. which did mightily hamper and confound that proud King Pharaoh, and his Princes, and whole Kingdome. Thus the Lord hath all the creatures in the world at his command, to destroy his and his Churches enemies, and can make the most contemptible of them, to confound and destroy the greatest Princes, as the lice did one of the Herods, and the wormes another of that name.

3. Sometimes by causing division among the enemies them∣selves, and setting their swords one against another. So the Lord delivered his people by destroying the Midianites and Amale∣kites, the Lord set every mans sword against his fellow, through∣out all the Host. Thus also the Lord dealt with the enemy that came against Ju••ah, in Jehosaphats dayes one destroyed another, The children of Ammon and Moab stood up against the inhabitants of Mount ••eir, utterly to slay and destroy them, and when they had ma••e an end of the inhabitants of Seir, every one helped to destroy another.

Thus in the generall here, God is seen in the Mount, and by what wayes and meanes he shewes himselfe, and delivers his people chiefly from publike enemies; for to speake how God de∣livers his people, from particular straites and exigents, would be endlesse, because the kinds of troubles, and extremities of his peo∣ple

are very many. And this is the second.

Now thirdly, the reasons why the Lord will doe so, and they are these:

1. God lets the enemies of his Church goe on, in their wic∣ked wayes, against his people to the height, almost to the very utmost, till they are ready to strike the fatall stroake, that they may fill up the measure of their sinnes, and so his justice may be more cleare and remarkeable in their destruction. So God dealt with Pharaoh, he did not destroy him at the first, when he slew and drowned the Israelites children, nor at his first refusall to let Israel goe, as he might justly have done; but lets him goe on so long, that his obstinacy & rebellion against him, was so manifest, that all the world could not but say, yea, and Pharaoh himselfe confesse, That the Lord was righteous and he and his people were wic∣ked. And for this reason God did not presently destroy the Ca∣naanites, and settle his people in that good land, which he had promised them, but tarried till the iniquity of the Amorites was full, that his justice in their destruction might be more apparent to all the world.

2. God will be seen in the Mount, and deliver his people in their extremities, to manifest his glorious Attributes of knowledge, power, truth, faithfulnesse and goodnesse.

1. For the glory of his omniscience. In Ezekiels vision at Chebar, the living creatures had wheeles, and the wheeles had foure faces, and the rings of the wheeles were full of eyes round about them, was a type signifying the al-seeing eye of God, that sees and takes notice of all things, especially of his owne people. The eyes of the Lord are over the righteous. He is therefore called the Shepheard of Israel, and the Keeper of Israel, that doth neither slum∣ber nor sleep; When his sheep (the people of Israel) are among the wolves (the enemies of the Church) he doth see and watch them, as well, yea, better then any shepheard can oversee his flocke: For 1. a shepheard may looke well to his flocke, but cannot at all times, he must have some times to rest and sleep himselfe, but God doth neither sleep nor slumber, he hath ever a waking eye upon his. 2. A shepheard cannot see all his flocke in all places at once, but God oversees all, as well them afar off, as them near home, whatsoever they be in the vallies, or in the

mountaines, he is the God of both, though the blasphemous Sy∣rians said otherwise. Now that God can, and doth manifest his al-seeing eye over his people for good, every where, in all pla∣ces and parts of the world at once, and takes notice of their condition, and of their enemies, to deliver his people, and plague their enemies, in the fittest time, doth worke much for his glory.

2. His Almighty power is marvellously seen, and made glo∣rious, by plucking the prey out of the mouth of the Lyon, even of the most mighty adversaries of his people, when they thinke themselves most sure, as Israel out of Egypt, and Judah out of Ba∣bylon, which was as dry bones. Sonne of man (said God to E••••∣kiel in the vision) can these bones live? O Lord God (said the Prophet) thou knowest, I cannot see how it can be so, but thou art omniscient and almighty thou knowest: God bade him pro∣phesie, and he did so, and the bones came together every one to his place, stood up and lived, and became a mighty great army When this is done to dry bones, very dry bones, scattered bones, i. e. to the house of Israel, the Church of God, which were brought into so low a condition, that they said, Our bones are dried, our hope is lost, we are cut off from our parts: It shewes there is an al-seeing and an almighty God, that they may see and give him the glory of his omniscience, and of his almighty po∣wer. So his power was wonderfully seen in restoring Hezekiah againe, and raising up Lazarus foure dayes dead, Jairus daugh∣ter, Dorcas and others, and delivering his people, when it is come to such a dead lift that no creature can.

3. For the manifestation of his truth and faithfulnesse he hath promised his people to heare their prayers, and deliver them: Call upon me (saith God) in the time of trouble, and I will deliver thee, and thou shalt glorifi•• me, and he is faithfull and true, abun∣dant in truth. Now if the Lord will help and make good his pro∣mise, he must then doe it, or not at all, and so breake his promise, and saile them that trust in him. One man will not faile another, that trusteth in him, for that were treachery so to doe, much lesse will God faile his people that trust in him; and therefore he will then help and deliver them, God promiseth to be seen in the Mount: Now if he bring them into the Mount, to the very

top, and doe not there shew himselfe in due time to their com∣fort, then he will faile them, and breake his promise, which is impossible.

4. His glorious wisedome, goodnesse, providence, and care over his people (put them altogether) is manifested in this, That be hath wayes and meanes, and can and doth provide for his peo∣ple, and deliver them, when all meanes faile in humane reason: As in providing Manna and Quailes, and water for Israel in their wants, plenty of food in the famine of Samaria, relieving Sampson when he was ready to perish with thirst, feeding Elijah, lengthening the Widowes meale, and increasing the oyle in the cruse: In all which, and the like, his wisedome, care, and pro∣vident goodnesse is seen, as well as his power, and especially in restoring lost man, fallen in Adam, by a most mysterious and un∣searchable way, in respect of many things in it, that the very Angels, those knowing creatures, desire to pry into, and won∣der at it.

Reas. 3. God will then deliver his people, that the world may know that he is the Helper of Israel. Now, O Lord our God (say the faithfull in their great troubles) save us from his hand, ••••at all the Kingdomes of the earth may know that thou art the Lord, even thou only. When it comes to an extremity, to such a point that all outward helps and meanes faile, so that there is no help, or such as is not considerable, it is so small and weake, then Gods armes, his divine power and wisedome appeares, then all men cannot but acknowledge, that it is the Lords owne doing, and so give him the praise. But so long as there are outward meanes and helps, that in an ordinary providence can relieve, we are wonderfull apt to ascribe deliverance to the meanes, to second causes: But when there is no help in the creature, then it must needs be the hand of God, and so acknowledged.

Therefore it was, that the Lord would not let Gideon fall upon the Midianites and Amalekites, with his thirty two thousand men, lest the victory might be thought to be from man, and not from God, but caused all to returne save 300, an inconsiderable number, to conquer such an innumerable army, and gives them victory, without giving a blow, till the enemies themselves sled. The people that are with thee (saith God) are too many for me to

give the Midianites into their hands, lest Israel vant themselves against me, saying, mine ••w•••• hana hath saved me. Therefore the Lord 〈…〉〈…〉 to the Red Sea, where there 〈…〉〈…〉 way f••r them 〈…〉〈…〉; and then againe into the midst of 〈…〉〈…〉, that it might appeare to all the world, that ••••ra•••••• liver ••••ce, and the F••••ptians overthrow and destruction was from God, and so his right hand became glorious in power. That is the third Reason, why the Lord will deliver his people in their extremities, that the world may see, that deliverance is from the Lord, and that it is he that is the Helper of Israel, that they might ascribe it to him, and seeke to him only in time of need.

4. The Lord will deliver his people in their extremity, that his people may have an experimentall knowledge of him, both to support themselves in evill times, and be the better inabled to comfort others, and support the feeble-minded. It is a great comfort, and will help much in evill times, when a man can looke backe and say, Such a time I was brought to such a straite, and the Lord delivered me; into such an extreame want, and God provided for me; into such diseases and weaknesse, that all friends and Physitians forsooke me, and gave me over for a dead man; yet then the Lord did raise me up againe, beyond all ex∣pectation; into such and such a trouble, and the Lord carried me through, or delivered me when there was no hope, asa David, andb Paul did, and soc might be able to help others also.

The godly know by faith, that God is the supporter and hel∣per of the Saints; The word saith it, and they beleeve it, but when God doth indeed bring them into the Mount, into some great trouble, extremity or other doth awhile leave them there, yet d••th support them in it, or deliver them out of it, then they see and know God by experience to be such. That is observable to this purpose in 2 C••ron. Then Manasses knew that the Lord he was God, i.e. then he kn••w it by experience in himself.

5. The Lord will be seen in the Mount, and then help and de∣liver his people, that they may be truly thankfull, more affected with his goodnesse, prize mercy more, and be more thankfull for it. O! how welcome is the Haven to a weather-beaten Ma∣riner,

that every moment looked to be shipwrackt? bread to an hungry man, that is even ready to perish? pardon to a condem∣ned wretch, that is upon the Gallowes, ready to be turned of the ladder? how will he prize such a mercy? how thankfully will he accept it? but let the Mariner be safely batboured, so soone as the storme begins to arise, or the hungry man have meate, so soone as his appetite craves it, or the malefactor have his pardon given him, as soone as he is apprehended or imprisoned, it will be sleighted, he cannot be so affected with it, and thankfull for it as otherwise he would. How greatly Abraham here was ••ff••∣cted with this mercy, and thankfull for it, when God appeared to him in the Mount, this Chapter doth testifie, and this verse is a divine record of it. He called the name of the place Jehovah∣••••ch.

6. And lastly, The Lord will be seen in the Mount, help and deliver his people, that their faith faile not, and they behave themselves untowardly and uncomely in his Covenant. If God bring his people into the Mount, into great extremity, and they wait and wait still, and no help come, the feeble Christians faith will be apt to faile, and he to faint and behave himselfe un∣comely, shame himselfe, staine his profession, and dishonour God, discourage others, and open the mouthes of evill men against the truth and wayes of God. Now the Lord will not breake a bruised reed, nor quench the smoaking flaxe, not suffer a poore weake Christian to faint; and therefore will help in due time, that he may not quench the smoaking flaxe, nor breake the bruised reed; not quench, but increase grace; not destroy, but build un faith. I will not contend for ever (sayes God) neither will I be alwayes wroth; for the Spirit should faile before me, and the soules which I have made. And these be the Reasons why the Lord will be seen in the Mount, help and deliver his people in their extre∣mities and so we come to application.

And first, behold here this truth verified in our dayes, and in these Realmes of his Majesty! Was not God seen in the Mount to Scotiand, our neighbour-Nation, given them a wounderfull de∣liverance, and a happy peace, when nothing was before their eyes but ruine and destruction, intended and threatened against them, by the publike enemies of both Kingdomes, who thought

to raise and settle themselves by their ruine? Did not God ap∣peare in the Mount to poore Ireland, in saving the head-City of the Kingdome (and consequently the Kingdome) the very night before it should have been surprized? Was not this Nation bro••••ht into the Mount? and did not God wonderfully deliver it in 88 from the Spanish Armado, stiled invincible by the adver∣s••••es themselves, in their vaine boast of it? In the yeare 1605. from the Gun-powder treason, that transcendent and most hor∣rid villany, a few houres before it should have taken effect? In the yeare 1639. from the Spanish Navy, too little heeded, and too much forgotten by us? And many late desperate designes of the enemies of Christ and his people, and particularly of this Church and State in which we still live, by the goodnesse of the same God, who shewed mercy to Abraham, and Israel, and Judah in their extremities, and delivered them out of the hands of their enemies, Pharaoh, Senacherib, Haman, and o∣thers?

Secondly, if God be seen in the Mount, help and deliver his people in their extremities, then hence (by considering withall, Gods usuall dealings and carriage towards his and their enemies, when he delivers his people) we may inferre, That God will de∣stroy his and their enemies, the present and future enemies of the Church of Christ. See a few instances; when God delivered Israel out of Egypt, he at the same time (to make the more for their delivery and security) he destroyed, first all the first borne of Egypt (beside the other destructions that before did befall their cattle, corne, fish, &c) and then Pharaoh himselfe, and all his Princes, and army in the Red Sea. So when God brought Isra••l out of Babylon, he first by the Grecians destroyed the Baby∣lonians Monarchy, that had wasted, and grievously oppressed his people. When he delivered Ab•…•…ah and Judah, he destroyed of their enemies 500000. When he delivered Asa and his peo∣ple, he destroyed Zerah the Ethyopian, and many of his great army. When he saved Jehosaphat, Judah, and Jerusalem, he de∣stroyed the Moabites, Ammonites, and the inhabitants of Mount Seir. When he saved Hezekiah, he destroyed 185000 of Sena∣cheribs numerous army. When he saved the Jewes, he destroyed Haman the Jewes enemy, and his sonnes, and all those that rose

up against them. Likewise often when he delivered Israel under the Judges, and in the time of the Kings, he destroyed or grie∣vously punished the proud enemies of his people. For God useth wicked men but as rods to correct his children, and when they are corrected and bettered, that he will use that rod no more, then he throwes the rod into the fire. The sacred Scriptures are cleare and full to this purpose, and abundant in examples of this kind.

And assuredly, he is still the same God, as powerfull, as wise, as loving and good as ever to his people, as faithfull in his pro∣mises, and as just, and full of indignation against his and their enemies, as ever he was, and therefore will still shew himselfe for his people, and against their enemies as much as ever here∣tofore. So that the Turke, the great enemy of the Christians, and Antichrist, the grand enemy of the true Church of Christ, must downe, and fall, and perish. It is prophesied long agoe, in Saint Johns time, and by him, Babylon the great (viz. mysticall Ba∣bylon, Rome) is fallen, is fallen, and in truth also, in part alrea∣dy, and is declining in number, wealth, greatnesse, power, glory, and credit every day more and more. It remarkeably be∣gan to fall, when Luther that renowned servant of God, did so publickely set up the standard of the Gospell, and so many thou∣sands did resort unto it, and many thousands fell off from the Pope to Christ, in Germany, France, the Low-Countries, in England and Scotland: And it was no small wound to the Antichristian beast, that that Nation gave to it the other yeare. And surely (beloved) the downefall of Antichrist, the Pope, that Man of sinne, and his Adherents, the Papacy, and Romane Hierarchy cannot (I con∣ceive) be far off, if not very near at hand.

Thirdly, this may be of good use to suport and comfort us for the present, and in future times, against all extremities and troubles whatsoever. God will be as good still to his servants, all that walke in the steps of the faith and obedience of Abraham, as to the faithfull in former ages. For our greater comfort, let us instance in 5. cases, namely, in case of extremity, of want or danger, of losse, of violent temptations, of Gods seeming not to heare prayer, and of spirituall desertion.

1. In case of extreame want or danger, we should seeke unto

God, and depend upon him, the al-sufficient, and faithfull God, as Abraham did here, He will be seen in the Mount: As for in∣stance, suppose thy ease should be like Elijahs or Sampsons, that was ready to perish with thirst, or the poore Widow, that had only a little oyle in a cruse, and a little meale in a barrell, that thou shouldst be in want, have nothing to keep soule and body together, and maintaine life, no money in the purse, no bread in the en••bord, no meale in the barrell, no friend in the world that thou knowest of, and it may be, greatly in debt also, that thou sea••se darest shew thy face, for feare of an Arrest, as was the poore widow, All is gone, saith she, and the Creditour is come to take unto him my two sonnes to be bondmen: All is gone, no∣thing left to preserve life, nor affoard me comfort, but my two sonnes, and now the Creditor is come to deprive me of that also. Here is a sad complaint, yet God did provide for Elijah bread and flesh in the Morning, and bread and flesh in the Evening, by a Raven, which in reason would rather have robbed, then re∣lieved him. He provided drinke for Sampson, even out of the jaw-bone of an Aff••: for Israel out of the stony rocke, and the poore widow increased her oyle, whereby she was inabled, both to live comfortably, and pay her debts: so if thou canst by faith looke up unto God, and depend upon him in the mode∣rate use of lawfull meanes, if any be, he is able, and will surely provide, and doe that which shall be best for thee.

Therefore resolve with faithfull Habakkuk, in the person of the Church, Although the fig-tree shall not blossome, neither shall fruit be in the vines; the labour of the Olive shall faile, and the field shall beare no meat, the flocke shall be cut off from the field, and there shall be no herd in the stalles, yet will reioyce in the Lord, I will ioy in the God of my salvation, The Lord God is my strength.

Againe, suppose thou be in any great danger (as sometimes was David, Jonas, or Paul, when the ship was broken, and when he and the rest of his brethren with him, were pressed out of measure, above strength insomuch that they despaired of life, and had the sentence of death in themselves, that they should not trust in themselves, but in God, God did deliver them from so great a death) Though I say it be thy ease, yet despaire not, be not discouraged, why shouldst not thou hope in God, as well as they did? Oh! out

they were most eminent persons, for faith, humility, &c. but I am a poore, vile wretch, full of unbeleefe, pride, &c. Well, be it so; Yet know that God (though he expect, and command us to grow in grace, yet he lookes not in the hearing of prayer) at the measure of grace in the petitioner, but to the truth of grace, and the sincerity of the heart: Yea, the rather will God help, because thou art a poore weake soule, that canst not wait long, or beare much. To him will I looke (saith God) even to him that is poore, and of a contrite spirit, to such a soule as sees nothing in himself, but abundance of sinne, and emptinesse of God. He will not quench the smoaking flaxe, nor breake the bruised reed, saith the Prophet Isay.

Thus in respect of private, so also in respect of the publicke troubles and straits of the Church, abroad in Germany, in Ireland, and here at home, whatsoever, or how evill soever our condi∣tion seeme to be, yet let not any fathfull soule be discouraged, God will not destroy his people, he will not deliver them up into the hands of their enemies, but will be seen in the Mount, and will help and deliver them when it comes to the point, when outward meanes faile.

1. All the former examples, and many more upon record, both in divine and humane Histories (which might be menti∣oned) of Gods goodnesse towards his people in their straits, are encouragements to us: For whatsoever was written afore time was written for our instruction, that we through patience and comfort of the Scripture might have hope; And therefore why should we be discouraged? humbled for our owne and others sinnes, and Gods dishonour, indeed we should be, but not discouraged, hang downe the head as men without hope. Therefore

2, Weigh also those 5. Reasons, which doe over-power my spirit, dispell such feares, and carry it on high, as it were above the Sun.

1. God spared England when it was at the worst, when Re∣ligion, Lawes, and all went downe the winde, and s••••••se a man durst publickely shew his face for God, when prophanenesse, superstition, and idolatry increased greatly without controule, and no thoughts of Reformation; and therefore, much more will he spare it now, Reformation is begun. If God should now

suffer the enemies to prevails, now England begins to reforme, then it w•••••• be to his great dishonour, the enemies of the Church would impute it to the Reformation, and blasphemously say, That because ••••e goe about, to reforme things amisse in the Church, and remove ev••ls, therefore God is angry with us, and hath gi••••n us up into their hands, and so impute our destruction to reformation, which is Gods worke, as the procuring cause of our ••••••sery and overthrow, and their victory and triumph in our ruines, to their Popish prayers, and Idoll-Saints; but God will not part with his glory, which he hath purchased with a strong hand.

See a notable promise, and an example to this purpose.

1. A notable instance to this purpose in Jehosaphats dayes, he seeing things greatly amisse in the Church, and Civill State, set upon the worke of Reformation, purged the house of God, and reformed much in the Church and Common-wealth, presently upon that came the Moabites, the Ammonites, and the inhabi∣tants of Mount Seir against him, with so great an army, that he professed, there was no might in him and his people to withstand them, and that they knew not what to doe; yet the enemies of Judah had a mighty overthrow, and why? because Jehosaphat had put him∣selfe and his people into a good posture of defence, in respect of their spirituall state towards God, by their humiliation and re∣formation, they were returned againe to the Lord, and sought him; and therefore God would not now leave them, when they had most need of his help: Yea, when Pagan Niniveh did begin to reforme and turne away from their evill wayes, God did not destroy them as he had threatened, and otherwise had undoub∣tedly done; and yet their reformation is generally supposed to be but outward, and hypocriticall, not inward, of the heart and sincere, much lesse will God destroy a Christian Nation, when we begin to reforme, and turne to him.

2. See also a notable promise to this purpose, Jer. 18. saith God, At what instant I shall speake concerning a Nation, and concerning a Kingdome to plucke up, to pull downe and destroy it; If that Na∣tion against whom I have pronounced, turne from their evill, I will repent of the evill! thought to doe unto them. God threatens destru∣ction to England, England begins to reforme her evill wayes, and

p•••••• away her whoredomes and abominations, and therefore sure∣ly God will spare, not destroy England, whatsoever dangers seem to threaten us.

3. God hath many mourners in England that sigh and groane, because of the abominations and sinnes of the land, and doe strive against them, and thirst after a pure state of the Church with longing desire; Yea, the Parliament, the representative body of this Kingdome, hath ever in these declining times bin against the evils, declared themselves against them, and laboured what in them lay to redresse evils, and purge the Church, and God doth not use to destroy a Nation, or give them up into the hands of their enemies, so long as the Lots, Jobs, Samuels, Daniels remaine in it, and stand in the gap; much lesse when the whole kingdome, as the Parliament is, by representation and deputation, stand in the gap, and seeke to turne away wrath from the people. So much is clearly implyed in that speech of God, I sought for a man among them that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it, but I found none. This Ar∣gument hath given good hopes to many, even when things were at worst, and no Parliament thought of, that God would yet be gracious to England.

4. England fals to Fasting and Pryaing throughout the Land, and God hath put a mighty spirit of prayer into the hearts of his people, generally throughout the Kingdome; every good mans heart is inlarged towards God for the peace of Jerusalem, even children in yeares, and young persons have eyes to see that things are amisse, and their hearts open to goe to the throne of grace, for mercy and favour for England, and have their dayes of humiliation and prayer, yea, scarce any that hath the face of a Christian, or principle of common honesty in him, but doth as well as he can, pray for Englands peace and happinesse. And we doe not any where reade of any people, whom God destroyed, when they fell generally throughout the Land to Fasting and Prayer, but ever that God spared them; Israel and Judah often (yea and some out of the Church, as the Ninevites) and very of∣ten when they have bin brought to a very low condition, yet, when they sought unto God in their trouble, he delivered them. See one place instead of many, namely, Psal. 107. especially, v.

6, 13, 19, 28 Then they cryed unto the Lord in their trouble, and he delivered them out of their distresses. I will trouble you with one publike instance 〈◊〉〈◊〉 that is in Hester, and two instan∣ces in particular persons in Hesters time the Church of the Iews was brought into a very low condition, and a most desperate strait, nothing was before them in the eye of humane rea∣son, but death and utter destruction, the Deerbe was sealed never to be reversed, and the Postes hasted to publish it e∣very where, that all their enemies might be ready at the day appointed to destroy them; the Jewes fell to Fasting and Prayer, and God delivered them. For particular instances, one is in Nebuchadnezzar, he was brought so low, that a man would have thought, it had been impossible for him, ever to have been restored, he had lost his Kingdome and wits also, which are (as a learned man said) the onely way to bring a man in againe; he had lost all his beauty and was become as a Beast of the field, not in substance, but in condition and carriage, yet when be looked up to Heaven, God heard him and restored him to his senses, kingdome and honour againe, and so he did Ionah, when a man in all reason would have thought it impossible, being then in the middle of the Sea, covered over with waters, and in the Whales belly, a creature whose stomack can digest any thing.

4. And surely this also hath weight in it, and is a good argu∣ment of hope and comfort, that God hath set up many worthy lights, and put many faithfull, painfull and profitable labourers into his Vineyard very lately, and many, (especially young people) come in a••p••ce and submit to the Gospell, and be∣ginne to shew forth the power of Godlinesse in their lives.

5. Also it is very remarkable and comfortable, consider, that all the plots, designes, and indeavours of the enemies have hitherto been so timely (through Gods goodnesse and the Parliaments vigilancy) discovered, prevented and disappoin∣ted in a great part, that all hath turned to their dis-advan∣tage, and the good of the Church, and furtherance of the worke of God, that is upon the wheeles, and the whole carri∣age of all things (through Gods great goodnesse) seemes to

me to give great ground of comfort to his people, blessed be God.

And therefore (Brethren) be not discouraged! doe not feare, suffer not your hearts to be cast downe, whatsoever the present dangers seeme to threaten: But looke up unto God and depend upon him. It is a great fault for a Christian to let goe his hold, when dangers are great and imminent, though we be too too apt to doe so upon all occasions: yet we should not. David did so, but when he had recollected his thoughts, he did much blame himselfe for it, Why art thou cast downe ô my soule, and why art thou disquieted in me? And therefore plucke up your spirits, prepare for the worst, yet looke be∣yond the cloud, and behold with an eye of Faith Gods great power, wisdome, goodnesse, faithfulnesse and the like, and thinke upon what he hath done for his Church formerly, and of late yeares for our selves in particular, how he hath still discovered the Papists plots and designes, and pre∣served his people, and then thinke of what Manoahs wife said to her distrustfull timor us husband. If the Lord were pleased to kill us, he would not then have received a burnt-offering and a meat-offering at our hands, neither would he have shewed us all these things, nor would at this time have told us such things as these. So if the Lord had a purpose to destroy this Nation, or give us up into the hand of our enemies, he would not have done thus and thus for us as he hath done; for though the Lord doth not, or very rarely worke miracles now, yet he works wonders, and is as able and willing to doe as great things as e∣ver he was, yea, and doth so too, when there is the like oc∣casion, and hath often within these few years last past done very great things. However let us doe our duty, look up unto God and depend upon him, and resolve every one of us with Ioh, Though the Lord slay mee, yet, will I trust in him.

I will not deny but risings may be, and some bloud be shed; God will surely repay blood with blood, and if not by the Sword, yet at least by the execution of Justice on such, as have shed the blood of his Saints, and bin the grand enemies of his Church, but I cannot conceive our trouble will be much or long, I hope,

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

but a brunt: Indeed, when I looke upon our many, great, crying sins, Gods Justice, Purity and Holines, and the un∣willingnes of many to be healed, yea, obstinacy in their e∣vill wayes, &c. I can look for no mercy, but rather wonder we were not destroyed long agoe, but when again I look upon the considerations above mentioned, the whole course of Gods providence all along to this day, laying open persons and things, discovering and preventing most dangerous plots and designes, and bringing on his worke still notwith∣standing, yea, by the adversaries plots (though full sore a∣gainst their minds) and when I also looke upon the intole∣rable insolency, impiety, blasphemies and confidence of victo∣ry in many of that party, I cannot conceive they shall go on long or doe much hurt.

Is not (I will onely move the Question, but determine no∣thing) Is not, or may not this be thought to be the time, when the witn••sses, the godly Ministers slaine by the Prela∣cy and their procuring, in respect of their office, thrust out of their livings and calling, wherein they might have bin usefull in the Church of God, and so dead in respect of of∣fice, are risen againe from the dead, restored to their Mini∣stery, to the wonder of all that see it, and knew what havocke was made of them (when fifty able and godly Ministers within two yeares space, were excommunicated, deprived, silenced, and suspended by one man) but the other day, and so upward, for di∣vers yeares together?

Observe what is said by Saint John, of the witnesses, v. 12. And they ascended up to Heaven in a cloud, and their enemies beheld them, of the Churches enemies, v. 13. And the same houre was there a great earthquake, and the tenth part of the City fell, and in the earthquake were slaine of men seven thousand, and the remnant were affrighted, and gave glory to the God of Heaven. At the same houre (marke it) namely when the faithfull witnesses were raised up, restored to life, to their offices and places in the ministery againe, there was a great earthquake, i.e. a great alteration and change in the Church, and it must needs be here from the worse to the better, and a tenth part of the City fell: By City, some understand Rome it self, which say some, is but a tenth part of that which once was, others

rather of the Romane Hierarchy and power of Antichrist, in his Adherents, Abettors, and Supporters, and in the earthquake were slaine of men, 7000. of men, in the Greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not of men, but of the names of men. Names are sometimes taken for Titles and Offices: were slaine, viz. in this earthquake, alte∣ration and reformation of the Church. Now if there be found about 7000 of the Prelates, Chancellors, Arch-Deacons, Offi∣cials, with an Et cætera, suppose what may be the issue of this earthquake, that now shakes in these Kingdomes of his Majesty, especially in this of England. But the thing I chiefly note this place for, is this, to shew (as I conceive) that our troubles can∣not be long, nor great, in respect of the downfall of our adver∣saries, the enemies of the Church, and who can tell whether the Lord will not by such a way take occasion to single out the enemies of his Church, which hee hath appointed to be the objects of justice, which otherwise could not be so obnoxious to justice, as by such a way they may be? But I affirme nothing positively, times and meanes are in Gods hand, but doe assure my selfe, that the issue whensoever it be, will be the Churches greater good, and the enemies downefall. That is the first case of extreame want or danger.

Secondly, In case of losse, as it was with the worthies, Heb 11. that suffered the losse of all, and the faithfull Jewes, that tooke ioyfully the spoyling of their goods, and David, who when all was gone, and the people also talked of stoning of him, he comforted himselfe in God, and Moses, who refused to be called the son of Pha∣raohs daughter, chusing rather to suffer affliction with the people of God, then to enioy the pleasures of sinne, that last but for a season. You know also how it was with Job, he lost all he had, that he had not an Oxe, or Asse, or Sheep left him, his servants and chil∣dren also, and his friends left him; yea, his owne wife and servants that remained were against him, he was brought even to the top of the Mount, into suchan extremity, what with outward and inward losses and troubles that he could scarse goe any further: Yet when Job humbled himselfe, and sought unto God, he was heard, and obtained mercy; God restored to him his health, and honour againe, prosperity, friends, beauty, and all returned to him againe, and he was greater then ever before, also he had

sons and daughters. Likewise God provided for Moses and the rest. So be thy case like theirs, yet God will provide or support, without meanes, or take thee away to a better state of life, where we shall have better and more durable riches, where there will be no need of outward comforts. Jesus said to his Disciples, Ve∣rily I say unto you, that every one that hath forsaken houses, or bre∣thren, or sisters or father, or mother, or Wife, or children, or land for my Names sake, shall receive a hundred fold and shall inherit eter∣nall life.

3. In case of violent temptations, looke upon Saul, he was buf∣feted grievously, he prayed often that God would free him from it, notwithstanding ••od still continued his affliction, though very heavy, yet at last, after divers fervent prayers, God gave him this comfortable answer, My grace is sufficient for thee. If God lay on weight, he will give shoulders, and strength to beare it. God is faithfull (sayes the Apostle) who will not suffer you to be tempted above that you are able. See it also in Heman, Asaph, Da∣vid, Job and others.

4. In case of Gods not hearing prayer. It may be thou prayest for some speciall good, or removall of some speciall evill, and prayest and prayest againe and againe, yet God heareth not (I speake of hearing of testification) but seemes to turne the deafe eare, and it may be to deny thee, yet be of good comfor: It was so with the woman of Canaan, she begged hard, he denyed her, she went to him againe and againe, would take no denyall, at last he gave her a gracious answer, Be it unto thee even as thou wilt. So Paul rayed againe and againe, God answered not till the third time, i. e. till he prayed often. It may be thou art not humbled enough, thou art not yet fit for mercy; and therefore search and humble thy selfe, pray still, and wait upon God, He will be seen in the Mo••at.

5. In case of spirituall desertion, when God hides his face, withdrawes the light of his countenance from a soule that lyeth conflicting under great trouble: If this be thy case, yet faint not, be not east downe, looke up unto God still. So saith the Pro∣phet Isaiah, Who is among you that feareth the Lord, that walketh in darknesse, and hath no light, that is in great and deep desertions and troubles, and hath no light of comfort, Let him trust in the

Name of the Lord, and stay upon his God. It is a great comfort to a stranger that is in a wide Forrest in a darke night, to have a sure guide with him, to direct him the way that will certainly bring him where he would be; And so it may be to a deserted soule, that walks in darknesse, and hath no light of comfort to have such a sure guide as this to direct him a sore way, to find comfort in the end, Let him trust in the Name of the Lord, &c. This God will be seen in the Mount. It may be thou a•••• not yet come to the top of the Mount, and therefore patiently goe on still, God will be seen in the Mount. Thus (brethren) when we consider what a God we have in Covenant, and what a promise he hath made, we have good ground to comfort our selves in him in all extremities.

Fourthly, will God be seen in the Mount, then this may serve to teach, incite, and encourage all in generall, and particularly the honourable Houses of Parliament.

First, All in generall, and that to a double duty.

1. To goe unto God by prayer in all cases of extremity, yea in all troubles and afflictions whatsoever. God himselfe directs us to this, Call upon me in the time of trouble, and I will deliver thee. And it is the constant practise of the Saints, yea of wicked men also, to go to God in their troubles, yea very Pagans and Heathens doe so; Witnesse the rude Mariners that carried Jonas in their ship, and the souldiers with him. And indeed this is a powerfull and prevailing meanes, being rightly performed, and cannot be otherwise, if we consider that such prayers are,

1. The act of Gods Spirit in the soule, and according to his will. The Spirit maketh intercession for the Saints, according to the will of God; and therefore being the worke of Gods owne Spi∣rit, and according to his will, it cannot but be accepted and pre∣vailing.

2. It is grounded on Gods owne promises, Aske and have, Whatsoever ye shall aske the Father in my Name he will give it you, Call upon me in the time of trouble, and I will deliver thee, and God cannot deny himselfe.

3. Such prayers are put up by the hand of Jesus Christ, the be∣loved of the Father, in whom he is well pleased, and whom he cannot deny any thing, so that though he may and will deny as when

we goe in our owne name, yet he will not deny those that goe unto him in his Sons name, the humble, faithfull requests of his poore servants put up in the name of Jesus Christ.

4. I may adde also, that it tends much to his glory to heare the prayers of his servants, and help them in their extremities, it proclaimes his omniscience, almighty power, wisedome, goodnesse, faithfulnesse and care over his people.

Therefore pray, and pray fervently and faithfully, and pray con∣stantly, give not over praying whatsoever extremity thou seemest to thy selfe to be brought into; yea, the greater the extremity, pray more earnestly, and hope most. A ship hath most use of an Ankor when the waves are roughest, and the storme greatest: so here most need to pray, and put out the Ankor of hope in grea∣test troubles, and there is ground for it, then to be fullest of hope, because deliverance is nearest, the nearer to the top of the Mount, to the uttermost extremity, the nearer to mercy, for God will be seen in the Mount, he will help and deliver in extre∣mity.

2. It should teach us all patiently to relye upon God in every case, in every place and condition cast thy selfe upon him. He was with Daniel in the Lyons den to stop the Lyons mouthes, with the 3. children in the fiery furnace, to restraine the force of the fire that it hurt them not, and so with others in their troubles and tryals, and hath promised to be with all his. When thou pas∣sest through the waters, I will be with thee, and through the rivers they shall not overflow thee; and when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. I will never leave thee, nor forsake thee. In what condition or extremity soever thou be, yet still wait patiently upon God, he will help in the most seasonable time.

Oh, but my sinnes are great, I am a vile unworthy creature, he will not regard such a vile wretch as I am, beside all outward meanes faile.

Answ. But take heed, doe not limit the Holy One of Israel, neither for the thing, time, manner nor meanes, he is al-suffi∣cient, his mercies are great and free, and he knowes the fit∣test time; therefore feare not, but relye wholly on God, trust perfectly in him. There is in many a trusting in God,

but 〈◊〉〈◊〉 is imperfect, they seeke to, and trust in other things with God yea without God, in themselves, friends, and other things and meanes. This ought not to be so, we should trust w••••••••y and only in God, and wait patiently on him, he will be s••en in due time. Consider the Husbandman, he waiteth for the fruit of the earth, and hath long patience for it, be ye also pa∣tient, stablish your heart, saith James. If the Husbandman doe with patience undergoe all weathers and casualties, and wait long for the fruit, that he may have a joyfull harvest, then much more ought they to wait that sow seed in Heaven, gracious and precious seed, teares and prayers, and doubtlesse they shall reap in due time, we have Gods owne word for it, They that sow in teares shall reap in ioy.

Secondly, as it may and ought to teach and encourage all to goe on, and rest perfectly and patiently on God, so parti∣cularly to You the Worthies of Israel, who are now imployed by God, the King and Countrey, in the great service of the Kingdome. You have a great worke before you, mighty Ad∣versaries, and great opposition, the Devill, the Pope, that Ba∣laam of Rome, that curseth the people that will not adhere to him, and all the rabble of popish and prophane wretches, who are digging as deep as hell to undermine you, and your honou∣rable proceedings, and blow all up, their continuall desperate designes, and hell bred treasons, and bloudy threatenings, wit∣nesse to all the world the extreame height of their malice, and your dangers. You seeme to be now even in the very top of the Mount of extreame dangers, and the whole Kingdome, our Re∣ligion, Lawes, liberties, and free Courts of Justice with you are upon the verticall point; yet be not discouraged (much honou∣red Patriots) God will be seen in the Mount, doe you con∣tinue daily to seeke unto God, wholly deny your selves, and depend upon him, walke with him, and seeke him and the publicke good in all your undertakings, and be assured God will ever protect, direct, preserve and deliver you. Hath he not preserved, directed, and protected you hitherto, even to admiration, when there was but a step, but a word betwixt you and death? and he will ever protect, and in due time deliver his Majesty, and the Kingdowe with you, if you still walke with

him; God will be seen in the Mount, when it comes to the very point, when the enemies of Sion thinke to strike the fatall blow.

But when God shewes himself in the Mount, helps and deli∣very you, and the Kingdome with you in our extremities, and tre••••s the enemies under the foot of justice, then beware you doe no forget to returne all possible praise and thankfulnesse to God, for so great a mercy; but with Abraham here, erect a Monument to perpetuate the memory of such divine mercies to posterity: And in the meane time you must set up your E••en-ezer, Hitherto hath God helped us, as Samuel and all Israel did.

And so I come to the third and last point, observed in these words, which is this,

That mercies and deliverances in our extremity or great troubles, ought especially to be noted, and the remembrance of them conti∣nued.

Here Abraham in memory of so great a mercy, that so emi∣nent a passage of divine providence might never be forgotten, he (as it were) sets up a pillar, or Monument to all posterity, with this inscription, Jehovah-jirah, the Lord will see and provide, with this proverbiall speech also, In the Mount of the Lord it shall be seen. All the while Abraham was busied in making the Altar, laying on the wod, &c. God saw, but was not seen, did not shew himselfe, but when it came to the act of striking the fatall stroake, which was even falling downe, then God was seene, i.e. did manifest his gracious pleasure in preserving Isaac; and therefore Abraham labours to perpetuate the memory of this great mercy, in the name of the place; He called the name of the place, Iehovah-jirah.

And so should we doe of speciall mercies and deliverances. Indeed we should be thankfull for all, even for the least mercy and deliverance, even nature, common honesty, and equity re∣quire, that where we receive a benefit, we should returne thanks; beside, it is a most excellent duty, more displeasing to the Devill, but more acceptable to God then prayer; for prayer argues want, and misery, which the Devill desireth and rejoyceth at; but thankfulnesse argues plenty, at least a comfortable condition,

which the Divell envies, it doth more argue sincerity of the heart then prayer doth, and shall continue when prayer shall cease. It is very advantagious to our selves, it conciliates fa∣vour with God, is (as I may say) an encouragement to our heavenly Father to go on to do us good, and to bestow better and greate•• mercies and deliverances. But unthankfulnesse is a grie∣vous fault in the opinion even of the very Heathens, displeasing to God, and seldome goes unpunished in this world, God takes notice of it, though against man, much more if against himselfe, records it to their infamy; instance in Pharaohs chiefe Butlers forgetfulnesse of Joseph, it hinders good things from us, shuts up the fountaine of Gods goodnesse, causeth him to take away or blast what he hath already given a peo∣ple, and often brings down judgement upon the head of the un∣thankfull, as the Scripture witnesseth.

But especially hould we be thankfull for, take speciall notice of, and record to posterity speciall mercies and deli∣verances.

For 1. So we are commanded, after God had delivered Is∣rael and disco••sited Amalek. God commanded Moses say∣ing, Write this for a memoriall in a booke. Likewise when God had brought Jacob safe home againe to his native coun∣try and delivered him from the wrath of his brother Esau, God bad him goe to Bethel, and make there an Altar unto God, (namely, to offer sacrifice of thankesgiving unto God) who appeared unto him, when he sled from the face of his brother E∣sau, and had now delivered him. Likewise when God had delivered Israel, and brought them out of the wildernesse and through the river Iordan, he commanded Joshua to take twelve ••tones out of the middest of Jordan, and set them up to bee a memoriall to future generations of what God had that day done for them.

2. Therefore the people of God used to record speciall mercies and deliverances in their Chronicles, in the names of their children, of places and the like. Also in spirituall Songs and Psalmes: So did Moses Israels deliverance out of Aegypt. De∣borah and Baruk their great deliverance from, and victory over Sisera and Iabin King of Canaan: And Hezekiah his

Song of thanksgiving after his recovery from so eminent a dan∣ger of death, and the Jewes feast of Purim.

And thirdly, there is great reason for it:

1. From the lesse to the great. I argue thus, If we must be thankfull for particular and smaller, even f••r the least mercy, as it is, Psal. 103.2. Forget not at all, i.e. any of his benefits, and there is good reason for it, then much lesse may we forget or be un∣thankfull for great and extraordinary mercies and deliverances out of extremities, wherein Gods goodnesse, power, wisedome, mercy, &c. are most remarkably seen.

2. From the equity of the duty 2. wayes.

First, because Gods mercies to the fathers are mercies to their posterity, future generations are the better for them; Here the mercy shewed to Abraham in saving Isaac was a mercy to all ages; He was to be the seed of the Church, In him, i.e. in the Messiah that was to be borne of him, all Nations should be bles∣sed. So we this day reape the fruit of those great deliverances in 88. and from the Gun-powder treason, and others since; if either of those, or these had taken effect, either we had not now been at all, or been miserable slaves to Antichrist, both in our soules, bodies, and estates, without the wonderfull and ex∣traordinary mercy of God; and therefore great reason such great mercies and deliverances should be recorded, and the memory of them perpetuated, that the generations to come after us, who have the bene••it of them, should know them, and blesse God for them. This shall be written for the generation to come, and the peo∣ple which shall be created shall praise the Lord.

Secondly, It is equall also, that there should be some propor∣tion between our receits and our returnes; our mercies are great, extraordinary, lasting, standing mercies for future times, and therefore great reason our returnes of praise should be more then ordinary, lasting, and continued in our posterity.

3. Such mercies and deliverances should be specially noted, and the remembrance of them perpetuated to testifie our love to God, desire of his glory, and hearty thankefulnesse for his goodnesse, care and providence over us, which appeares in that we would have his goodnesse to be remembred, and his praise to live when we are dead. So men doe with benefactors, record their kindnesse

and bounty, set up a Monument with inscriptions, that after times may reade their kindnesse and bounty towards us, whom we love and desire to honour for their beneficence towards us, es∣pecially if publicke, and much more should we labour to per∣petuate the mercies and praises of our good and bountifull God and Saviour, to testifie our love to him, and desire of his glory. In this case a gracious heart may use the words of Paul, who said, The love of Christ constraineth us. If we truly love God, and desire to honour him, we shall endeavour to perpetuate his praises.

4. We should take speciall notice of, and labour to continue the remembrance of speciall deliverances and mercies, for the benefit of future ages, for the strengthening their faith, comfort and support in evill times. For this cause (saith David) shall every one that is godly pray unto thee. We have heard with our eares, O God, (say the faithfull in evill times) Our fathers have told us what work, thou didst in their dayes, in the time of old, and marke what use the Church makes of Gods former mercies and deliverances to his people. Thou art my King, O God, command deliverances for Jacob, through thee we will push downe our enemies, through thy name we will tread them under that rise up against us. The re∣membrance of former mercies to his people, though long be∣fore, doth strengthen their faith, and put courage into them in their straites, makes them confident in evill times, and to rest on God in their greatest exigents, and this use wee should ever make of former deliverances, as did also David, Paul and others.

This being a duty so apparent and necessary, it may serve to re∣prove and condemne the great ingratitude and vile practise of most men, and of our selves in particular, who are so far from perpetu∣ating the remembrance of Gods mercies and deliverances to our selves and the Land, That▪

1. Many doe not returne thanks to God for them, no, scarce while they are fresh and new, before our eyes, especially for smaller, more ordinary and common mercies and deliveran∣ces.

We cannot looke any way beside mercies: If we looke into our selves, we have our being, our soules and bodies, all our mem∣bers,

faculties and abilities from God with the continuance of them: If we looke without us, on the Heaven, the Earth and Seas, meat, drinke, clothing, houses, the fire, water, ayre we breathe in, every creature is a mercy. There are also spirituall mercies, God gave us his Sonne, a wonderfull mercy and delive∣rance wrought by him for man, the Gospell, the Word and Sacraments, great mercies, and these with many others we doe enjoy hitherto, with peace, plenty and liberty, no small blessings, God hath compassed us about with mercies, and de∣livers us every day from many knowne, and more unknown dan∣gers that might befall us.

If we looke upon mercies in the Mount, in time of extremity, we may say much both of publicke and private, of privative and positive mercies. If God had not put in and holpen us (may many of us say) I had certainly dyed in such a sicknesse, in such a danger, I had been utterly undone in such a lesse, I had been spoyled at such a time, &c. So for publicke mercies and delive∣rances, in which every one hath a share for the publicke good, is every mans private benefit. Was not England brought into the Mount, to a very great exigent? and was not God seene for Englands good in 88. in scattering and destroying that invin∣cible Navy, as the Adversaries themselves stiled it? In Novem∣ber 5. 1605. when there wanted but a very little time to be ad∣ded to make our King (that then was) and He that now is, the Queene, Prince, Nobles, Commens in Parliment, and many thousands more, together with the Houses, the Records of the Land, and of every mans particular right, yea the whole King∣dome, our Religion, Lawes, Liberties, and all to come to no∣thing, and then God appeared, and wrought a great salvation for us before we knew our selves to be in danger. So when the Churches in Germany were brought to an exceeding low ebbe, God raised up that renowned King of Sweden, and others since, that have done great things, revived the dying hopes of Ger∣many, this was the mighty worke of God. So God did wonder∣fully preserve Ireland, especially the great City of that Kingdome, giving very great and wonderfull deliverances and victories to a few over many very often. God hath preserved and done great things for faithfull loyall Scotland (sometimes pronounced, and

commonly called traytors, though misunderstanding, when they stood for the defence of Religion, Lawes and Liberties, against the publicke enemies of the Church) when in the eye of ear∣nall reason there was little or no hopes of enjoying either. Againe, for our selves at home, did not the Lord strangely and wonderfully preserve this Nation from the Spanish Navy the other yeares, and from imbruing our hands in our neighbours bloud, who sought our welfare, and destroying one another till none remaine, or if we were conquered by them we must needs lose all, and if we did conquer them, we were sure that both the victory and our selves should be a prey to the malignant par∣ty for whom we fought. We have had many great mercies and deliverances from many great and desperate designes, so that we doe enjoy peace, liberty and the Gospell to this very day, notwithstanding all our feares and jealousies grounded upon most evident and imminent causes, threatening destruction and losse of all, broken our yoaks, eased our shoulders and our consci∣ences also in a great put-off of many grievous burdens. The time would faile me to tell of all the great things that God hath done for us within these few yeares by-past, and utter his mercies and our deliverances by while. There is cause enough why we should stand even amazed with the Jewes in Babylon, that after Proclamation of returning to Jerusalem, were so affected with it, and wondred at it, that they were as men in an extasie, like unto them that dreame, they could scarce tell whether it were true which they heard and saw, or but a dreame.

But beloved, what thankfulnesse hath been returned to God for all these great mercies and deliverances? Surely little, and by too many in a manner none at all, especially for common and or∣dinary mercies; Many are like the ungratefull Tenant, that en∣joyes the Lands and Houses of a good Land-lord, but will pay no Rent. Like the Husbandman in the Gospell that did receive the fruits of the Vineyard, but returne nothing: The truth is many are like the Swine that doe grouse up the Acorns, that fall from the Tree, but never looke up to the Tree whence they come: so many daily taste of Gods blessings, receive his mer∣cies and deliverances, and yet seldome or never lift up the heart in thankfulnesse to God the Authour and doner of them.

They were wont in the first Ages of the world, to thinke they had good cause to praise God for the least mercies, as for the dew, &c. We, too many of us, can scarce find in our hearts to praise God for great mercies, while fresh before our eyes, so far are we from labouring to continue the remembrance of them.

2 Others there are that thinke not of them, though they take some notice of them, and it may be are a little affected with some of them for the present, yet quickly forget them, even while the things themselves are in their hands, and before their eyes, or newly received, as Pharaohs Butler forgat Joseph, and as Israel did Gods goodnesse, They remembred not his hand, nor the day when he delivered them from the enemy. They forgate God their Saviour that had done great things for them in Egypt. There are, saith one, many sorts of unthankfull men; Some deny they have received a benefit, some dissemble it, some requite not; but most unthankfull are such as forget a kindnesse, shame, honesty and time may mend the former; but what can amend the last sort, who doe so willingly forget mercies?

3. Others, though they take some notice of, and remember mercies and deliverances, yet ascribe them to other things, as the Heathens usually doe to their Idoll-gods. The Philistines ascribed their victories to Dagon. The Syrians to their Idoll Rimmon and Remphan, and Israel to the Queen and Host of heaven, and too ma∣ny Christians to second causes and instruments, as wit, strength, policy, vigilancy, diligence, &c. yea to fortune and chance, a heathenish conceit, very unbeseeming Christians, yea, impious and dishonourable to God, robbing him of his glory in those things most commonly in which his wisedome, power and providence is most seen, and giving that to the creature, second causes, and instruments, or Idol-fortune, chance or lucke that be∣longs to God only.

4. Many doe sleight and undervalue mercies and deliveran∣ces, accounting great mercies small, and small none, or not worth the taking notice of them, as Hiram did the Cities which Salomon gave him, and as Lot did Zoar, and Israel the pleasant land, and are often murmuring and repining, because mercies are not so great, and every way satisfying to our boundlesse, unsa∣tiable desires: This is a great fault to undervalue, and much

more to repine and murmure at Gods mercies, especially if great and extraordinary, as many of ours of late have been.

5. There are some that are worse then any of these, who envy the mercies of Gods people, repine at the goodnesse of the Church, are grieved to se•• such great things done as of late have bin done for England and that other Nation (blessed be God) and even gu••sh their teeth at it, speake contemptuously of what God hath done by the great Councell of the Land, yea, oppose and hinder what they can, seeke to undermine it and undoe all and buty the Churches mercies and hopes in the ruines of destruction, and that curse when they should blesse, and blaspheme where they should set up monuments to per∣petuate the praises of God and the remembrance of his mer∣cies: So especially doth that wicked Balaam of Rome by his Buls and Excommunications, and his Abettou••s here. Such are in a fearfull condition, the good Lord open their eyes to see and consider, and make use of that gracious and terrible speech of God, comfortable to his people and terri∣ble to their enemies, Cursed be he that curseth you, and bles∣sed be he that blesseth you, spoken indeed to Jacob, but in him to all the Israel of God, as it is applyed by him, whose eyes were open and saw the vision of God.

Secondly, Whatsoever others doe or our selves have formerly done, yet let us now be hence convinced of our failings, be humbled for them, and excited to our duty, and that is,

1. To give God the praise of all mercies and deliverances, and of all his wondrous workes. God gives deliverance to his peo∣ple that he may fill their hearts and mouthes with Songs of praise, and gives us a charge so to doe. Call upon me in the time of trouble and I will deliver thee and thou shalt glorifie me. Sing unto him, sing Psalmes unto him, and talke of all his won∣drous workes.

2. To praise (Gods due and our duty for all his goodnesse to us and his) ioyne prayer to God for our selves and the Church, that God would be pleased still to goe on to doe us good, that God would accomplish his worke and doe good unto Zion, and be favourable to Ierusalem, ever watch over it, pre∣serve,

support, comfort it, and perfect his mercies, and ever∣more mightily defend it, that Ierusalem may be the praise of the whole Earth, Comely as Titz••h (in respect of pure order and ordinances) and terrible as an Army with banners, to the enemies in respect of d••••me blessing and protection.

To move us to thankfulnesse, consider these Motives,

1. The number, greatnesse, variety, sutablenesse and continu∣ance of Gods mercies and deliverances both personall and nationall, temporall and spirituall: of which a touch hath bin given be∣fore. And surely the more, the greater and more excellent mer∣cies are, the more they will a fect and stirre the heart, if there be but a principle of common honesty in it, and any notice taken of them.

2. Consider the affections of God the giver, which is to be pre∣ferred before a Parents. Never was a Father nor a Mothers love (whose affections are usually more tender) more to their child, then Gods is to his chosen. See Isa 49.15. It is there∣fore set downe by way of admiration, God so loved the world that he gave his onely begotten Sonne! and Behold what love the Father hath shewed unto us! This consideration and perswa∣sion is very needfull; for unlesse we be perswaded and doe consider, that what God doth for his people and for our selves in particular is not in wrath, as he sometime gave Israel a King in his anger, and Quailes to murmuring Israel, but in mercy, out of love and for our good, we cannot be truely thankfull, we are more thankfull for a small kindnesse from him whom we know loveth us, then for a farre greater mat∣ter from him, of whose good affection towards us we have just cause to doubt: it is the perswasion of a kindnesse and love in a benefactour that stirres up to thankfulnesse, and when these meet together, that good turnes are great, many, su∣table to our condition and desires, durable and out of love, and a man is perswaded of this, then they affect the heart kindly.

3. Consider all so the freenesse of God the giver, that all mer∣cies and deliverances are free and altogether undeserved: He is not bound to us by way of desert and debt, but of free promise, We are all (as was Iacob) lesse then the least of all

his mercies; all is of meere grace and free favour. If we have but a bit of bread and cold water, it is free mercy, if more, it is his bounty, if nothing at all, if he give nothing, but take away all we have and punish us also for our sins, he doth us no wrong, we have no cause to complaine, but to ju∣stifie the Lord. This is very considerable to move us to thank∣fulnesse.

4. Consider our miserable condition without these mercies, which we may know, carendo magis quam fruendo, best by the want of them. Did we a while want health, strength, liberty, meat, drinke, apparell or the like, we should thinke our case ill. Were we turmoyled a while with civill warre (which God in mercy avert) as in Germany and Ireland at this day, where very many thousands are already slaine, and they that survive most of them have their goods spoyled, their houses burnt, themselves turned out naked very many of them; some have their husbands, some their sonnes, barbarously murde∣red before their eyes; some their wives or daughters or both desloured, shamefully abused, and afterward butchered by rude Souldiers; some women (as I remember) ript up alive; some have their fruit drop from them as they hang on the gallowes; some grievously mangled, and many other mise∣ries which they onely can best know that feele them, or are eye and ear-witnesses of them.

But it is much worse where a soule lyes under an accu∣sing, condemning, tormenting conscience, wants and feeles the want of pardon of sinne and Gods favour, this is the grea∣test misery. Thinke then what a piteous case you should be in, were it thus with us, as undoubtedly it had bin before this, if our proud enemies had prevailed as they hoped and believed they should doe, and are yet confident, yea if you want but outward mercies, as liberty, meat, drinke, &c. but a few dayes, and much more, if you want pardon of sin, for which a conscious sinner would give all the world, and lye under a sore wounded conscience, and let the consideration of the want of mercies make us truely thankfull for what we doe enjoy.

5. Thinke also (on the other-side) what an happinesse it is

to enjoy these m••r••rs and deliverances, which we by the good∣nesse of God, and the wisedome and care of the Parliament doe enjoy. Oh how happy would many a thousand in Germany and Ireland, that are in extreame want, ready to perish, thinke them∣selves, did they enjoy the plenty we doe, or the fourth part of it, if they had but bread enough (though never so course) to put in∣to their bellies: Or he that is extreame heart-sicke, even ready to breathe out the last gaspe, to have health: I he poore wearied man with continuall frights, fears, alarums, and great dangers to enjoy peace: And so in other things, all which by the indulgent good∣ness of God we doe yet enjoy: We were happy if we had eyes to see our owne mercies, and hearts to be truly thankfull for them: so a wounded conscience that is grievously afflicted, if God would shew mercy, and speak peace to the soule how happy would he thinke himselfe. Let this consideration move us to thankfulnesse for what we doe enjoy.

6. Consider your future necessity, though you be now in a plenti∣ful and comfortable condition in all these respects, yet fore-think what may be, you doe not know how soone you may be in great want, or trouble or danger, in some extremity or other, what a day may bring forth; we are all tenants at will to God, and much of our future happinesse stands on our present thankful∣nesse. Unthankfulnesse, as it were, dries up the channell of Gods mercy and bounty, as the East winde did the Red Sea. All Ri∣vers are from the Sea, and did they not pay their tribute backe againe to the Sea, very likely they would in time be dryed up, but they returne to the Sea againe, and so are continually fed by it. The way for us to have a continuance of Gods benefits, is to returne continuall praise and thanksgiving for the mercies we doe enjoy.

7. Looke backe and thinke (how it may be) thou didst fast and pray (or if thou didst not, thou art greatly to blame, not to la∣bour and pray) for those mercies and deliverances: so for parti∣cular mercies before thou hadst them when thou wast in want or in great feares. Well, were these mercies, this or that delive∣rance worth the praying, wrestling and tugging for before, whilst thou wast in want or danger, didst thou feele or feare some grievous evill, and is it not as worthy thanksgiving now thou

hast it? This is just the case of the 9. Leapers, they cryed aloud for help, but when they were cured, they returned not to give thanks; and the Israelites that cryed to God in their distresse, but were unthankfull for his benefits when they had them. A great shame it is we should be so earnest for a mercy or delive∣rance in our necessity, so open handed to receive, and so close mouthed and strait-hearted, when we have them, to returne som∣thing in way of thankfulnesse.

8. This (namely Gods glory and praise) is the end of all his mercies, benefits and deliverances, and should be the end of all our actions and services. God made all things (and doth all things to) for himselfe. All Agents worke ••o some end, and therefore God much more. Now he is the beginning, from which, and the utmost end to which all things tend, and shall God misse of his end, lose his praise? assuredly if he doe, he will be glorified, if not by us as active instruments of his glory; yet in and upon us, as pati∣ents of his justice, for all our ingratitude, and the more and grea∣ter mercies we enjoy, the greater will be our condemnation if un∣thankfull.

Lastly (by way of motive, and which is specially applicable to publike mercies) Remember that publicke mercies are every mans private mercies, every ones private good is wrapt up in the publik: If it goe well with the publicke, all fare the better for it, if evill, all share in it; as in the body naturall, if the whole body be out of order, all the members suffer with it, if sound and well, all the members simpathize with it; and so it is in the body mysticall and politick, the Church & Common-wealth; therfore be thank∣ull for publicke mercies, as well, yea rather, and more then for pri∣vate; because they doe concerne both our owne particular, and others good, whose welfare we ought heartily to desire, pray for and rejoyce in, as fellow members of the body politicke and my∣sticall.

Q. But some say, What must I doe that I may be kindly affe∣cted with mercies and deliverances, and how may I continue the remembrance of them?

Answ. To the first, to be kindly affected with mercies and delive∣ces, doe 4. things:

1. Take notice of all, more especially of more remarkeable,

speciall and extraordinary mercies, supportment in, and deli∣verance out of troubles; for mercies that passe unobserved can∣not be thankfully acknowledged, much lesse the remembrance of them perpetuated. And doe not onely observe them, but take a full view of them, how great, free, undeserved and sutable they are to our condition: for these considerations help much to affect the heart with them.

2. Often meditate on them, well weigh and ponder them, as the faithfull did, Psal 48. We have thought on thy loving kindnesse, O God. The word signifieth (as some have observed) as much as assimulavimus, we have made an Image of it in our minds, by serious pondering it hath made a deep impression in our minds. The more a man doth meditate and roule any thing in his mind, the deeper impression it makes, and the longer it continues; there∣fore labour to worke and imprint it on the heart by meditation.

But looke not too much on thy afflictions and wants, or what others have which thou hast not, but on Gods benefits and mer∣cies received and promised, and on what thou hast more then ma∣ny others: For if a man be much poring on his wants and others fulnesse, or the greater mercies that some others have, this will indispose a man to duty, dead the heart, beget discontent, and imbitter the soule; but the often remembrance of mercies re∣ceived and promised, and specially of what himselfe hath, which such and such a man, and many others (far better) have not, will sweeten the spirit, rejoyce the heart, quicken a man and put life into him, make him more apt and active feelingly to praise God for them, and performe any good duty; it is as oyle to all holy actions.

3. Labour the heart to have a sense and feeling of the worth of them and to have an high esteem and holy admiration of his mer∣cies, as David had, How great is thy goodnesse? by considering the greatnesse, number, variety, the freenesse of his mercies, and con∣tinuance of them, also how happy we are with them, and how miserable without them; for it is not the having, but the prizing and high esteeming of a benefit that affects the heart and moves the will to thankfulnesse.

4 Labour to be still poore in spirit, and to be alwayes conscious of thine owne unworthinesse, that thou mayest know thy selfe

to be lesse then the least of all his mercies, as Jacob said; for hun∣ger is the best sawce, it makes every thing relish well; every mor∣sell seemes sweet to the hungry soule: so poverty of spirit makes the least mercy seem great; The poore hungry beggar takes the least and worst scraps thankfully, which a full soule rejecteth and scorneth: so a man that is poore in spirit hath a sense of his owne unworthinesse, meane conceits of himselfe, is thankfull for every mercy, thinks every thing more then he deserves, and all thank∣fulnesse too little for what he hath already, and therefore stands admiring at great and extraordinary mercies.

To the second I answer, That to continue the remembrance of speciall mercies and deliverances, it will help much, and the god∣ly have used,

1. To write them down and set them upon record, that they which lived after them might reade them, and be affected with them, and thankfull for them. To this purpose were the Chronicles of the Kings of Israel and Judah of old, and of the Christians under the New Testament; even Heathens have ever used to doe thus, record speciall mercies and deliverances, as we reade of Ahasu∣erus his times in Hester, of the Medes and Persians, and others.

2. Tell them to your children, and charge them to tell them to their children. So we are commanded, Only take heed to thy selfe (saith Moses to Israel) that thou forget not the things which thine eyes have seen, but teach them thy children, specially the day that thou stoodest before the Lord, &c. And David, Sing unto him, sing Psalmes, and talke of all his wondrous works; and so the faithfull did, Psal 44.

3. They may be continued, and so the Saints have used to continue the remēbrance of special mercies. 1. In the names of their children. So was Enoch, Moses, Samuel and many others named, and it was very usuall to record speciall pass••ges of Gods providence to his Church in the names of the r children, that their very name might put them and their children, and others also in mind of the thing.

2. In the names of places, where some notable mercy was re∣ceived, or deliverance given. So Abraham here called the name of the place. Jehovah-jirah, i.e. God will see or provide: because God there so unexpectedly provided for Isaa••s safety & deliverance, and a ram to be ••ffered in his room, & Jacob called the place Bethel, the

house or place of Gods speciall presence, because God there appea∣red to him.

3. Py setting up some pillar, heap of stones, or mark on the place, as d d Jacob and Laban J shuah and others; and therefore were Peniel, Galeed, M••zpah, and many other places so called.

4. Likw••e, by setting a marke on the time, and keeping a solemne anniversary feast on that day, in memory of some speciall mercy, as was the Jewes P ss o••e••, dayes of Purim and others.

5. In Songs and Psa••mes, as Exod. 15. recording Israels deli∣verance from Egypt; and Judg. 5. Gods mercy in saving and de∣livering them from Jabin King of Canaan.

6. In Proverbs, as here, In the Mount of the Lord it shall be seen. So often as this proverbe is mentioned, it puts us in mind of that marvellous and unexpected deliverance of Isaac, and pro∣vision of a Ram to be offered in his stead.

Thus should we doe upon like occasions. And thus by the good hand of God, we have seen Gods dealing with his people; his providence and wisedome in bringing them sometimes into troubles and extremities; his power and goodnesse in supporting them in, and delivering them out of troubles and exigents in the fittest time, and our duty that followeth thereupon, and use we are to make of such dealings and deliverances, which he good God eff••ctually bow our hearts to performe upon all occasions, To whom be all honour, praise and dominion, in all the Assem∣blies of the Saints, in all places from henceforth, and for ever∣more. Amen.

Notes

• Vlti••a Ecclesiæ nota est fælici∣tas temporalu. Bel. de notis Eccies.
• Heb. 12.5. &c.
• Ʋse 5.
• Phil. 1 21. Psal. 4••.2.
• Rev. 22.10.
• Psal. 16.11.
• Ʋse 5.
• Doct. 2.
• Gen. 32.3.6. & 33.1.
• 14.12, 13, 14. 1 Sa 23.26, 17. Ionah 2.1, 10. H••st 6. ••, 4, 10. D••n. c 3 & 6. Act. 12.
• Exod. 6.7 & 7.45.13 3. v 14.10. Cap 16 2, 12.
• d

  2 Chr. 14 6.11
• e

  — 13 13.
• f

  — 20.12.
• g

  H••st. ••.12. & 7.5.
• Iob 13.15. Ps. 37.17, 14.
• Josh 2.9.11.
• Jud. 7.13, 17.
• 2 Kin. 3.22, ••3.
• Relation of the Parl. begun at West••min. 1386 p. 17.
• Exod. 14.25.
• Isa. 19.11, 13.
• 2 Sam 17 7, 14
• 2 Chro. 10.
• 2 Chr. 10.13.
• Gen. 32.6. with 33.4, 10.
• —31.24, ••9.
• P•••••• 21.1.
• a

  1 Sam. 11.4, 5, 6.
• b

  Cap ••4. v. 6.
• c

  2 Chron 13.1••, 15, 16, 17.
• d

  14 9. Acts and M••∣••••••ents, p. 207 col ••. & 208. col 1 l 70.
• Relation of the Parliament begun at West-••enster. Anno 1••86. p 4, 5, ••, 7. & 12.
• 2 Kin. 6.8. &c.
• Hest 4.1. Act. 23.12.
• Eccles. 10.20.
• 1 Sam. 23.26, 27
• 2 King. 19.1. to 10.
• Dan. 3.27. C. 6.22, 24.
• Iudg 5 20, 〈…〉〈…〉 ••5 & 14 ••9 ••7. Cap. 8, 9, 10.
• Act. 12.23.
• Iudg. 7 23.
• 2 Ch…… 〈…〉〈…〉
• Reasons.
• Exod 9.27.
• Ezek. 1.18.
• P••al. 34.••5. 8••.1.121.3, 4.
• Ezek. 37.3, 4.
• Ver 11.
• Psal 50 15.
• Exo. 16.2, 4, 12 Numb 20.28. Iudg. 15 18. 1 King 17 6, 10 14. 2 King 4.2.
• Eph. 5.10.
• Isa 37.20.
• Iu•••• ••.2. 〈◊〉〈◊〉 ••, •• &
• a

  1 Sam. 17.34. &c.
• b

  2 Cor. 1.9, 10
• c

  2 Cor. 1.4.
• 2 Chr. 32.13.••
• Isa. 42.3. 1 Cor. 10.13. Isa. 57.16.
• Ʋs•• 1.
• 1639. & 1640.
• 1641 Octo. ••3
• ••••8••. 〈…〉〈…〉. 5.
• 1639.
• Ʋse 2.
• Exod 1••.••9.14.23. & 15.1.
• ••er. 25.12.
• 2 C••r 13 14.14 11.
• 20.10 22.
• 32.1 21
• H••st. c 7. &. 9.
• Rev. 18.2.
• 2 ••ing •• 1.
• •• King. 17.6.
• Iudg. 15.••8. Na••••••. 20.7, 8, 11. 2 Kin. 4.3, 4, 7.
• Hab. 3.17.
• 1 Sam 23. Act. 27.18. •• Cor. 1.8, 9, 10
• Isa. 60.2.
• 32.3.
• Rom. 15.4.
• 2 Chron. 19.
• Cap 20. v. 10, 11, 12. Ver. 25.
• Ionah 3.10.
• Ier. 18.7, 8.
• Ezek, 22.30.
• Ion. 3.5.
• Host 2.4.7. & 3
• Dan. 4.31.
• Ver. 34.
• Jon ••.2.1.
• Ps. 43 5.
• Jud. 13.22, 23.
• Job 13.15.
• A••ti••les agaist B Wr••n.
• Rev. 11.12, 13
• Heb. 10 34. 1 Sam. 30.6.
• Heb. 11.24, 25, 26.
• Iob 1.2, 3.
• See Mat. 6.25.20 3••.
• Mat. 19 27, 28 29.
• 2 Cor. 12.7, 8, 9
• 1 Cor. 1••.13.
• There is 〈◊〉〈◊〉 3 fold he••ing of pray••r, viz 〈◊〉〈◊〉 observation of approbation, & of testification, Mat. 5•• ••••. •• Cor. 12.8, 9.
• 〈◊〉〈◊〉 ••0.1••.
• Ʋss 4.
• Psal. 50.15.
• Io••ah 1.5.
• Rom. 8.27.
• Isa. 43 2.
• Iosh 1 5, 8. Heb. 13.5.
• I am. 5.7, 8.
• Psal. 137.7, 8.
• •• Sam 7.12.
• Dect. 3.
• Nihil est æquè Deo gratu a ••••q, grati esse anime, Chrysost. Orat. 2. ad Cor. 1.
• Invitat al magna qui gra∣tanter su••••••p•••• mudica Ca••siod. in Psal. Grav ssimum v••t••um 〈◊〉〈◊〉 ho∣mine indig••um.
• Spiritus gra∣tiæ contumeli∣am s••••••t, qui b••ne ficium dan∣tis grat•• mente non suscipit. Ber. Ex. 17.14.
• Gen. 35.1.
• Josh. 4.••.
• Ex. 15.1. Jud. 5.1. Isa. 38.••.
• Hest. 9 10. &c. & ver. 29, 30, 31
• Reas. 1.
• 1588 & 1605.
• Psal. 102 18.
• 2 Cor. 5.14.
• Psal 32.6.44.1. &c.
• v. 4, 5.
• 1 Sam. 17.34. 2 Cor 1.10.
• Ʋse of Re∣prehension.
• A••no 1588.
• 1605.
• 1639. & 1640.
• Psal. 126.1.
• Mat. 21.34, 41.
• Deut 3••.13.
• Gen 49.23.
• Psal ••8.42.10 21. Ingratus est qui di••s••••nutat. in gia ••or qui non redd ••••ng••a•••• s••mus omni••i qui oblitus est. S••. de B••net.
• Iudg 1623. 1 King. 5.18. Jer 44.17, 18.
• 1 King. 9 1••, 13 Deu. 19.20. Psal. ••6.24.
• Gen 27.20. Num. 24.9.
• Ʋse of Ex∣hortation.
• Isal 50.15.105 2.
• Cant 6.4.
• Motives.
• Joh. 3.16. 1 Joh. 3.1.
• Gen. 32.10.
• Nescis quid se∣rus ve••at ve••p••r.
• Exod 14.21. Eccles 1.7.
• Luk 17 12, 17.
• Psal. 107.
• Gratias agere Deo possu•••••••• reserre non po••∣sumus Aug in ••••l. 47.
• Prov. 16.4. Rom. 11.36.
• Luk. 1••.48.
• Psal. 48.9.
• Psal. 45.7.
• Gen. 32.10.
• Hest. 6.1. Erza 4.15.
• Deut. 4, 9, 10.
• Psal, 105.2.
• Gen. 32.20.••1, ••••, 49.
• Exod 12.11, 14 Hest. 9.26.