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.

THE CHVRCHES TROVBLES and Deliverance.

GEN. 22.14.

And Abraham called the name of the place Iehovah lireh, as it is said unto this day, In the Mount of the Lord it shall be seene.

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

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

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

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

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

2. Why he there erected this Monument, viz because God sees and doth provide an offering and deliver his son Isaac,* 1.1 Abraham received him as from the dead, an extraordinary favour, and there∣fore Abraham was much affected with it, and reason he had to be so, affection in him towards his son, naturall as his son, spiri∣tuall as the Son of the promise.

1. Naturall, he had a naturall ••ffection to him, 1. as his son, 2. as the son of his old-age, 3. his only son, 4. beloved son, and 5. the last that he was ever likely to have. Old Jacob would goe mourning to the grave, because Joseph was not, though he had many other sons and a Beniamin, a beloved son also. This affe∣ction so farre prevailed with David, that he for Absolom broke out into a bitter and patheticall expression,* 1.2 O Absolom, my son, my son, would God I had died for thee. How much more cause had Abraham to have mourned for ••saac, had he been sacrificed, especially by him his Father. What would all the world say? What is Abraham, the onely precise fellow in the world, be∣come 1. a murtherer, and that 2. of an innocent child, 3. of his owne child, 4. the child of his old-age, 5. his only, 6. beloved child? now fie upon such a fellow he is not worthy to live, these be your Professours, these be the people of God, see what a Re∣ligion

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

2. Much more cause had he to rejoyce, if we consider the spi∣rituall ••••ound of his affection, as 'tis likely he did,* 1.3 That he was the child of promise, the seed of the Church, in whom God had promised that all the Nations of the E••rth should be blessed, and s•••••••• deli••erance was a pu••like deliverance and mercy to all the Church of ••od, Isaac the seed of the faithfull, and of whom the M••ssiah should come▪ is now delivered, and that after a wonderfull manner, in the very nick of time, when there was l•••••• hope of so great a deliverance and mercy. Here is the grou•••• of his ••ffection and occasion of erecting this Monu∣ment in token of than••fulnesse for so great a mercy.

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

• 1. In the name of the place, Abraham called the name of the place Jehovah-jireh.
• 2. In a Proverbe, which is a short and pithy saying, which therefore doth make more impression in the mind then other sen∣tences usually doe, and therefore is the better and more easily remembred, As it is said to this day, In the Mount of the* 1.4 LORD it shall be seene.

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

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

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

That God doth somtimes bring his People into the Mount (i.e.) in∣to some great strait or other,* 1.5 that they know not what to do, nor which way to turne themselves.

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

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

So Israel was in Ægypt a land of affliction (not in Canaan a land of promise) that was somewhat to humble them;* 1.6 the King was against them and oppressed them, that was more, he slew their male-children and afterward drowned others, this was more grievous, this riseth high, after that their task was doubled, which still added to their misery. Then againe at the Red Sea, the enemies were armed behind them, the rocky mountaines on each side, and the Sea before them, nothing probable but death in their eyes. In the wildernesse the fiery Serpents, so great wants of water, bread and flesh, that Moses himselfe did doubt whether it were possible that so great a multitude could there be provided for,* 1.7 unlesse all the flocks and heards be slaine. All Is∣rael in Sauls time was brought to that extremity, that their mighty enemies the Philistines came against them, they had neither Sword nor Speare, save onely Saul and Jona∣than.

So the Church of God,* 1.8 all Iudah in Abijahs time, were encom∣passed round about with their enemies, a great army. So againe in Asaes reigne, when Zerah the Aethiopian came against Iudah and Ierusalem with an host of a thousand thousand and three hun∣dred Chariots.* 1.9 In Iehoshaphats days by the children of Ammon, Mo∣ab and mount Seir,* 1.10 against whom Iudah had no might nor knew

not what to doe, their enemies were so exceeding many and mighty. Ʋnder Hezekiah,* 1.11 when Senacherib and railing Rabshakeh came against him and his people.

Againe, In the Babylonian Captivity,* 1.12 they were all as dead b••nes, under a most potent enemy, and that neare 70. yeares, when they might have thought God had quite forgotten them. So in Hosters dayes,* 1.13 the Decree was sealed to kill and destroy all the Iewes in all the Provinces under Ahashucrus.

Instances in particular persons, we have many, as ina 1.14 David in the wildernesse of Maon and sundry other times, as atb 1.15 Ziglag, inc 1.16 Ionas,d 1.17 Mordecai,e 1.18 Daniel, the three Children,f 1.19 Paul often,g 1.20 Peter and many others.

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

The Reasons why the Lord will sometimes bring his people into great straits,* 1.21 may be taken from the ends of the Lords pro∣vidence in afflicting his people and bringing them into great ex∣t••emities, which are these,

1. To humble his people the more, and so make them more fit for mercy; every godly man is not fit for every mercy, fit for deliverance, much lesse others that are not such, they would be proud, unthankfull, abuse mercies. An humble man is the onely fit man for mercy, as an empty vessell is only fit to receive, not the full vessell; all precious liquour is spilt that is powred on it, and the seed lost that is cast on unplowed ground; as the hony combe to a full stomack, so are mercies and deliverances to an unhumble people; therefore, it is said,* 1.22 God resisteth the proud and giveth grace to the humble and meeke, as the Baker doth not set his bread into the Oven (though it be handled and ready) till the Oven be through hot, so neither doth God bestow (especial∣ly great) mercies upon a person or people till they be humbled, heated with desire after and prepared for it: as a Husband-man doth not cast his seed into the ground, till the time and season of the yeare and the ground be plowed and fitted for it: so here. And this is the first reason God doth sometimes bring his people

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

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

1. Their Affection, their faith, patience and love to him, to see how they will trust in him, and cleave to him in evill times, and how they will beare evils, whether they will love their ease, liberty, profit, or any other thing, or himself most, v. 1. it is said, God did proove Abraham, and there∣fore said unto him,* 1.23 Take now thine onely Sonne Isaac whom thou lovest and offer him up for a burnt Offering, &c. Now Gods intent being to prove Abrahams fai••h and love to him, to see whether he would cleave unto him, and did love his God or his son most, therefore hee lets him goe on to the very point, he might have given him a dispensation before he came out of his doores, when he saw him preparing, or in the way, but he did not till it came to the uttermost, that he might fully try him, and then God sayes, Lay not thine hand upon the child,* 1.24 for now I know that thou fearest me, seeing thou hast not with-held thy son, thine onely sonne from me. As among men many friends promise faire, but when it comes to the very point, then it appeares what they are indeed: So here, such as professe friendship unto God are knowne when they are tryed at a pinch or strait.

2, So likewise, to prove their Obedience, the Lord doth sometimes put them on it to the uttermost, sometimes hee gives them such commands, that they are put into many straits,* 1.25 as here Abraham, if he should kill his son all the Hea∣then would cry out upon him for it, if he should tell them that God commanded him so to doe, what would they thinke of the true God? How blasphemously would they thinke and speake of him and of the true Religion? If nei∣ther of these, yet he should loose his child, his onely sonne whom he loved deerly, and the child of promise. If hee doe it not, then he incurres Gods displeasure. This the Lord

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

3. God doth it to manifest to the whole world and to them∣selves the truth and strength of that grace he hath given them, and so will glorifie himselfe in the worke of his owne grace wrought in his people, v. 1. it is said, After these things God tempted A∣braham: So Christ after he was baptized,* 1.26 and had received extraordinary evidences of Gods favour from Heaven, He was led into the wildernesse to be tempted of the Divell, and so try∣ed; And Paul had a Messenger of Satan, a thorne in the flesh to buffet him long, though he prayed earnestly to have it remoo∣ved, this to manifest the truth and strength of grace he had given them, whereby hee brings much glory to himselfe;* 1.27 their chearefull going on through great streights, doth ar∣guestrength of grace, and Gods great power in them.

All the while the godly are in prosperity, wicked men are apt, and oft doe charge them with hypocrisie and call them hypocrites; but afflictions doe discover the truth of their graces. All the while Iob was in prosperity, his sincerity was not knowne to his enemies, therefore Satan challenged Iob to God for an hypocrite,* 1.28 but his great affliction did manifest him to be no hypocrite, but a sincere, upright hearted man truly fearing God, Ʋirtus magis conspicitur in adversis, Virtue is most conspicuous in adverse times, as a Candle shines clearest and gives the best light in the night, and so the starres which are not seene in the day shine brightest in the darkest and coldest winter nights: So grace will then most shew it selfe, when a man is brought to the greatest exigent under heaviest affliction. Pauls excellent graces, patience, wisdome, faith, courage, &c. had never beene so conspicu∣ous, had it not been for his great afflictions and troubles, nor A∣brahams faith, nor Iobs patience, nor Moses meekenesse. If there were none or no difficult diseases, there could be no tryall of the Physitions skill; the house builded on the sand, seemed to have as faire and good a foundation, as that on the rocke, till a great storme came and the windes blew: Prosperity is as the grave that buries many excellent graces of Gods children, but affliction like Christs resurrection (as

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

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

4. The Lord often brings his people into great straits, to quicken them to duties, meditation, searching of the Promises and passages of Gods providence to his people formerly, e∣specially to fasting and prayer. Those that at other times are negligent and superficiall in duties, yea wholly neglect them; prophane persons will in their straits seeke unto God, and o∣thers will be more frequent and fervent in duties, I will goe and returne unto my place (saith God) In their affliction they will seeke me early.* 1.29 Lord (saith the Prophe••) in trouble they have visited thee, they powred out a prayer when thy chastening was upon them. All the while the Sea was calme the Soul∣diers and Marriners were merry and thought not on God, but when in great danger then every man is busie to call upon his God,* 1.30 Ionas was roused up with detestation of his sl••ggish∣nesse at such a time, Awake what meanest thou ô sleeper, arise, call upon thy God. When David was in the mire, in the deepe waters, in great danger and trouble; Jonas in the Whales belly, when the Ship was in danger; and when Peter was ready to sinke, then they cry, Lord save us we perish; So Ia∣cob when wrathfull Esau came against him, he wrestled all night with God, If God had delivered him at the first, hee would not have wrestled with God as he did, and so have missed the blessing also, which he received with the name of Israel, so Iehoshaphat, Abijah and Israel, and Iudah often. As it is said of our blessed Saviour,* 1.31 that being in an agony, he prayed more earnestly, so it is true in all his members, though they pray at other times constantly, yet in their

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

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

6. By exercising the graces of Gods Spirit in times of tryall, (some of which have little or no use in times of prosperity as pa∣tience and some other) they are also much increased,* 1.32 and the Saints made more fruitfull, and therefore God brings them into troubles and extremities many times. Afflictions are therefore compared to waters, to raine; as the raine falling on the Earth makes it fruitfull, the seed to grow, the grasse to spring, so afflictions sanctified will make barren hearts and lives fruitfull in grace and all good workes. We are like rough, hard, cloddy ground that is not fit to be manured till softned and broken, and it is not eve∣ry little showre that will doe it, it must be a ground showre that soakes through: so afflictions seeme but as the raine to fasten us and make us more plyable to his blessed will and more fruitfull, which are sometimes in such a temper, that it is not every small affliction that will doe it.

Therefore it is that James saith, My Brethren count it all ioy when yee fall into divers temptations,* 1.33 knowing this, that the tryall of your faith, (viz. by afflictions) worketh patience (one grace be∣getteth another) and let patience have it's perfect worke, that yee may be perfect and entire, wanting nothing If a man pull off a plaister too soon, it will not worke a perfect cure: so here, let patience (to wit, in bearing afflictions) have it's perfect worke, that, &c. Implying, that if patience have it's perfect worke, it will make a Christian perfect and entire, wanting nothing. They (saith the Apostle (namely) earthly fathers) chastened us after their pleasure,* 1.34 but he (i. e. God) for our profit, that we might be partakers of his holinesse.* 1.35 Paul saith, speaking of afflictions, That as our outward man decayeth, our inward man is renued daily. As the waters that lifted up the Arke, the higher the waters were the nearer the Arke was to Heaven: so afflictions, though they seeme to cast men low in the eye of the world, and their owne eyes also, yet they mount a man higher towards God and make him after a sort a compleat Christian, that you may be perfect, saith the Apostle, and entire. There are 2. parts of a Christians obedience, active and passive, doing and suffering and both these together make a man a compleat Christian, for parts, though not for degrees of obedience.

That which the Poet said of vertue,* 1.36 virescit vuluere virtus, ver∣tue gets strength by wounds, so grace by afflictions, and as in brave generous spirits, difficulties doe heighten their courage and resolution, so here great afflictions and great straits doe raise a Christians graces, his faith, &c. to a higher pitch, as Camo∣mell the more it is troden, the more it spreads and the sweeter it smels, and so doe spices the more they are pounded, and a Po∣mander the more it is rubbed, and vines that are often pruned, the better they beare; so the graces of the Saints, the more they are exercised, the more they grow: as physick though it be bitter and sometimes violent and churlish in the working, yet the body afterward is the stronger by it, for it purgeth out the corrupt malignant humour that doth weaken the body, so doe afflictions and troubles, though sometimes great and grievous, for the present, yet they doe good, they are a meanes to beget and increase spirituall strength.

Thus Afflictions and tryals doe, as discover grace, so increase it by exercising of it, Actus intendit habitum, saith one,* 1.37 si nervosè fit, the act doth increase the habit if it be done with all a mans might, so doe strong afflictions, great tryals, for they put a mans upon the exercise of all the grace he hath, to put it out to the ut∣termost.

7. The Lord often brings his people into great afflictions, as to try and improve the graces of his Spirit in them, so likewise to dis∣cover corruption. Great afflictions, great tryals doe discover much corruption: Peter thought himselfe much better then he was, till the tryall came, and then his unbeliefe and cowardise in Christs cause appeared. There were some who in Q. Maries days and other times of persecution made boast they would suffer much for Christ, as Peter did, and went on far, but when it came to the pinch, to the point of suffering, they drew backe, we are generally like Hazael,* 1.38 apt to thinke we have no such foule corruptions in us, such vile lusts, but Schola crucis, Schola lucis is true also in this sense, it discovers much corruption, and the greater the tryall is, the more corruption will appeare, witnesse Jobs carriage in his sufferings. The flesh is like a cunning ene∣my, that will not discover all his strength till he come to a pinch of need, and then puls out all he hath.

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

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

8. The Lor•• sometimes brings his people into great straits, as to discover,* 1.39 so to purge out corruption and pur sie his people from the drosse and filth of sinne. J will turne my hand upon thee (saith God) i e. bring troubles upon thee (and marke what followes) and purely purge away all thy drosse, &c. And Cap. 27. By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his sinne, by this, that is by afflictions and troubles, as appeares by, v. 7. So in Daniel,* 1.40 Some of them of understanding (i. e.) of the godly (who onely are truly wise) shall fall, i. e. into affli∣ctions and great troubles, not to breake and destroy them,* 1.41 but as it followes, to try and to purge them and make them white. And againe, Many shall be purified and made white, namely by the great

troubles of the Church. So godly Zechariah, I will bring the third part thorough the fi••e,* 1.42 and will refine them as silver is refined, &c. now we know the end of the Refiners casting his metall, be it of silver or gold, is not to waste and consume it, but to pu∣rifie, doe a way the drosse and make it more precious: and so doth God deale with his people, when he casteth them into the fire of affliction. Indeed afflictions and troubles in their owne nature drive men from God; if God follow a wicked man with grievous plagues and troubles, if they have their owne proper worke and effect, they make him more impatient and raging e∣ven to blaspheme sometimes, and the more grievous are their troubles,* 1.43 the more outragious evill men are, They were scorched with great heat and blasphemed the name of God, and repented not to give God the glory, but blasphemed the God of Heaven, be∣cause of their paines,—but God makes them to worke this good e fect in his people, contrary to their owne nature, therefore (saith Job) When he hath tryed me I shall come forth as gold.* 1.44 When Israel went a whoring after her Idols, God hedged up her way with afflictions and troubles, there resembled to thorns and that made her to returne to God.* 1.45 All the while Manasses had his Kingdome and prosperity, he did multiply transgressi∣on, but when God had stript him of his honour and pleasure, and carried him into Babylon, and bound him with chaines, then he humbled himselfe greatly and turned from all his evill waies to God.* 1.46 So the Prodigall, while his mony and credit lasted he swagger'd it out in voluptuous courses, but great extremities of want drove him to consider his wayes, leave his evill cour∣ses, and returne with teares in his eyes and sorrow in his heart.

As of waters the running water is purest and wholes mest, but that which stands st ll will gather mud and purifie: so it is with the godly, and the way to refine them is to drive them as men doe their wines f om off the lees, from vessell to vessell, from one trouble to another; that is the way to refine them from the lees of sinne, which otherwise they will be apt to settle upon,* 1.47 as Moab did. Moab hath bin at ease from his youth & he is setled on his lees, & hath not bin emptied from vessell to vessell, neither hath he gone into captivity therefore his taste remaineth in him, and his sent is not changed.

9. The Lord doth it to keepe his people from committing ma∣ny sins for the future. If we had all things to our desire and li∣ved in prosperity but a while, we should waxe wanton, goe on securely in our owne wayes,* 1.48 and be ready to lift up the heele a∣gainst God, as J••jurun did when he waxed fat. So also did Isra∣el in Ezekiels time. So did Rehoboam when he had established the Kingdome and strengthened himselfe, He forsooke the Law of the Lord and all Israel with him, and Ʋzziah when he was strong, his heart was lified up to his destruction, and so Hezekiah: and what did Salomons great peace and prosperi y,* 1.49 but beget in him abundance of lusts? Because they have no changes,* 1.50 therefore they feare not God, saith David, Troubles, especially great straits make men stand in awe of God, and so doe prevent sinne as well as purge out sin; afflictions are like a hedge of thornes or wall by the way side, that keepe men from breaking out, and step∣ping a side as otherwise they would. Afflictions are Gods rod, to keepe wicked men and Gods owne children in awe. As the Wolfe makes the Shepheard that before slept, to watch and stand upon his guard to prevent the spoyling of his stocke; so troubles make men to stand upon their watch, and be more care∣full to avoid sin for the future.

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

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

11. To weane us from the world, make us weary of it and long after Heaven: Afflictions and troubles are good meanes to cure a man of love of the world: sicknesse, poverty, perse∣cution, and other great troubles, make men weary of their lives. Elias when he fled from the wrath of Jezabel and A∣hab,* 1.51 he sate under a Ju••iper tree, and requested for himselfe that he might dye; not a word of dying before hee was brought into this great strait, that he must either fly for his life, or dye by the hand of wicked Iezabel. This made Paul desire to be dissolved and to be with Christ, that he was then in bloody Nero his prison, though that was not the sole cause of that his desire. If we had all things here at will, wee should with Peter desire to build Tabernacles and abide here; but afflictions and troubles, especially great ones, make us weary of the world, like as wormewood on the mothers brest doth imbitter it, and makes the child out of love with the brest: So afflictions and troubles doe imbi t••r our world∣ly comforts, make us weary of the world, out of love with it and to aspire and long after Heaven.

And both these tend much to draw his people to trust in him, and so to rely and bottome themselves upon him, as to commit themselves to him, to roule themselves and leane upon him alone. When a man is come so fa••te into such an extremity▪ that all outward helpe and meanes faile him, and there is none to rely upon but God, that either be must cast him∣selfe wholy upon God, or perish, be undone, if God helpe him not he is undone, he hath no hope elswhere, it will drive him to roule himselfe and rely upon God, if there be any faith and hope in him that God can and will helpe; as a man ship∣wrackt at Sea, when hee sees there is no other way to be saved but such a rocke or planke,* 1.52 then he casteth himselfe on that and resolves to rest thereon. Here Abraham was brought to a very great strait, he cast himselfe on God, he beleeved that God was able to raise up his some again from the dead,

and therefore hee cast himselfe upon God. So it wrought with Paul and others, they received the sentence of death in themselves (i. e.) saw no way or meanes of life, all hope from outward meanes failed, and therefore they cast them∣selves wholy on God, heare his words.* 1.53 We received the sen∣tence of death in our selves, that we should not trust in our selves, but in God, which raiseth the dead, who delivered us from so great a death. It was a great extremity Paul and the rest were brought into, Act. 27.* 1.54 No small tempest lay on us (saith the A∣postle) all hope that we should he saved was taken away. See how this drove him to trust in God, v. 25. Sirs be of good cheare, I beleeve God, &c. When the storme was exceeding great, the Ship split and all failed, nothing but the waves or peeces of plankes, yet then he cast and committed him∣selfe to God, yea then he must doe it or perish, no hope, no helpe any other way. Thus the Lord would have his people to trust in him and rely upon him alone, and this is a speciall meanes to drive men to it, to unbottome them of the creature; necessity is a good argument, and it is well if any thing will make a man truly and sincerely to cast himselfe on God.

12. Sometimes againe, The Lord brings his people into trou∣bles, to make his Word and Promises sweeter unto them, and all his mercies to relish better. When a man is tossed to and fro, and wearied with beating his braines and endeavouring by all wayes and meanes, yet in vaine, and as it were against the streame and wind, ô how welcome then will a promise be to such a soule!* 1.55 how sweet will the word to be to him that finds no helpe, no comfort in any outward thin•••• This (said David) is my comfort in mine affliction, thy word hath quickned me, put life into his drooping, dying soule. Every mercy is sweet to a gracious heart, but in case of extremity it is most sweet; contraries doe best discover one another, the bitterer the affliction is here, the more grievous the trouble, the swee∣ter will the word be to a gracious heart, as every thing is sweet to an hungry soule.

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

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

13. The Lord dealeth thus with his people to increase thank∣fullnesse in them for mercies. When he comes in the very necke of time, at the last pinch, when all outward helpes and hopes faile, then mercy will be welcome indeed and thankfully recei∣ved. Here when it was come to the uttermost, Abrahams hand was lifted up to slay his sonne, then comes a dispensation from God, which much affected Abraham, therefore he present∣ly (as it were) erects a monument with this inscription, In the Mount of the Lord it shall be seene, and called the name of the place Jehovah-jireh, i. e. the Lord will see or provide. So in Hesters time when things were brought to a great height,* 1.56 a desperate pinch, then God workes their deliverance and they were much affected with it, when a man is brought to extremi∣ty then mercy affects much, and accordingly the heart is inlarged in thankfulnesse. The more bitter the affliction is, and the grea∣ter the extremity, the more welcome and thanks-worthy mer∣cy and deliverance will be. A hungry beggar will be thankfull for every small matter and course almes; but he that is full is ready to slight every thing; A full stomacke loaths the hony-combe,* 1.57 sayes Salomon.

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

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

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

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

2. His justice appeares also in the destruction and confusion of the enemies of his Church, as Pharaoh, Nebuchadnezzar, proud and potent enemies, Senacheribs great army.* 1.58 Of Pharaoh it is said, and may be of the rest of them: For this cause have I rai∣sed thee up, to shew in thee my power, and that my Name may be decla∣red throughout all the earth. God sometimes suffers his people to be brought into great extremity, and their incorrigible enemies to goe far and prevaile much for a time, but it is that his power and justice may be more cleare and remarkeable in their de∣struction.

Beloved, his people into afflictions and troubles,* 1.59 these are the reasons and ends why the Lord things even into the Mount sometimes, to the uttermost extremity, to humble them the more, and make them the more fit for mercy, to prove their faith, patience, love and obedience, to manifest the truth and strength of his owne grace in them, to quicken them to duty, to exercise and brighten their graces, and increase grace, to dis∣cover corruption, purge out sinne, purifie and prevent sinne, to let them see the vanity of the creatures; weane them from the world, and draw them to relye wholly on him, to make his Word and Ordinances sweeter, to make them more thank∣full, and to shew his power, wisedome, providence, and goodnesse in preserving and delivering his people, and his ju∣stice also in destroying his and their stubborne enemies.

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

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

1. For terrour to the enemies of Gods people.* 1.60 If his owne people are subject to sufferings and troubles, and are sometimes brought into such extremities, that they know not what to doe, or which way to turne themselves, what shall then the wicked, and the enemies of his people suffer? If all that will live godly must suffer, and sometimes undergoe hard things, shall the wic∣ked escape? Doth God deale so with his children, what then will he doe with his servants, yea with his enemies, the slaves and vassals of Satan? will he not spare them that make consci∣ence of their wayes, that endeavour to live most holily, to walke uprightly with God in all their wayes, what will he doe with them that live prophanely, loosely, scandalously? If God so lash them that sinne out of infirmity, weaknesse, ignorance, want of watchfulnesse, carelesnesse, whose hearts are bent to please the Lord, and honour him, what will he doe with them that wittingly and wilfully goe on still in their sinnes, after many faire warnings and admonitions? If sinnes of infirmity be ac∣companyed with crosses and troubles, and that in extremity sometimes, what will be the end of bloud-shed, of whoredome, drunkennesse, cursing, swearing, fearefull imprecations, scor∣ning and scoffing at goodnesse, and envying purity and since∣rity?

If he deale so hardly (as it may seeme) with Abraham, Jacob, David, Jeremy, and other his dearest ones, what will he doe with prophane Esau's, scoffing Ismaels, cursed Cams, and the rest of the rabble of wicked men?* 1.61 If it be thus with the greene Tree, what shall be done to the dry? If God deale thus with his owne people, what will he doe with his and their enemies? the common enemies of his Church, bloud-thirsty enemies, that seeke the suppression of his glorious Gospell, the ruine and destruction of his Church & people?* 1.62 Behold (sayes Solo∣mon) the righteous shall be recompenced in the earth, much more the wicked and the sinner. I conceive the place to be meant of suffe∣ring for evill-doing, God will correct and punish his owne peo∣ple, therefore much more the ungodly, and most of all the profes∣sed bloud-thirsty enemies of his Church:* 1.63 If Iudgement begin at the house of God, where shall the sinner and ungodly appeare? yea where shall the professed and publicke enemies of the Church appeare? If Christ shall be revealed from Heaven in flaming fire,* 1.64 with his mighty Angels, to take vengeance on them that know not God, and that obey not the Gospell of our Lord Jesus Christ, and punish them with overlasting destruction from the presence of the Lord, and from the glory of his power, what shall be the end of these men that despise and spurne at the Gospell, and seeke to suppresse it? sus∣pend and silence the most able, faithfull and conscionable Prea∣chers of it?

See Jer. 25. ver. 12, &c. where God by his Prophet Jeremy, after he had threatned the Jewes with 70 yeares captivity, he prophesies of the utter destruction, and perpetuall desolation of Babylon, and other Nations that were the adversaries of his Church and people, and ver. 15. he causeth the Prophet to take the cup of Gods wrath, and make all the Nations drinke of it, but especially looke upon and weigh well, ver. 28, 29. In case they refuse, saith the Lord, to take the cup at thy hand to drinke, then shalt thou say unto them, Thus saith the Lord of Hosts, ye shall cer∣tainly drinke. For loe, marke the reason, I bring evill on the City that is called by my Name, and should ye be utterly unpunished? ye shall not be unpunished. This is the use wicked men, especially the enemies of the Church should make of this point, to think of it with dread and astonishment, to repent and amend;* 1.65 for to

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

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

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

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

Secondly, seeing the godly,* 1.66 even the most faithfull servants of God are here subject to sufferings and tryals, and that of the greatest, then let us hence learn this point of spirituall wisdome, to prepare for the worst. What hath been the case of the Church or people of God formerly, may be ours hereafter, yea it is al∣ready in a great measure, things are growne very high, we are come to the top of the Mount, and Isaac is even ready to be slame.

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

2. Also while there are wicked men, the Devils instruments,* 1.67 set on fire from Hell, heated with most bitter envy and rage against the godly, seeking to hinder their welfare, and disturbe their peace, partly out of ignominy of God, Jesus Christ,* 1.68 and the worth, and excellency, and uprightnesse of the Saints; partly out of malice against the Saints whom they hate, and whose graces, goodnesse, and outward prosperity they envy,* 1.69 and spe∣cially this great happinesse, which surely God intends his peo∣ple by this great and long desired worke of reformation, so hap∣pily and hopefully begun by the worthies of Israel, especially while the Papists, Priests and J••suites, the Devils choise in∣struments doe continue among us, we can looke for no setled peace and security, but the worst they can possibly doe: As well may the Lambes live safe among Wolves, the Calves among Ly∣ons, Hares among Hounds, and the Dove among Kites, thinke to be quiet, secure and safe, as the godly thinke to be quiet and secure, to enjoy prosperity and peace with wicked men, espe∣cially with Rome, while Romes bastard brood of cursed Impes, the Priests and Jesuites find harbour among us, besides other ex∣igents and tryals, that God usually brings his people into for their good in the conclusion, as well as he did Abraham here.

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

Therefore we should doe wisely to premeditate of evils, and prepare for them before-hand, and the wise-hearted will doe so. A prudent man foreseeth the evill, and hideth himselfe (saith Salo∣mon) but the simple passe on and are punished.* 1.70 There is the benefit of premeditation and fore-arming our selves, we may more easily escape evils, as a storme foreseen may be avoyded by flying to a shelter. And if troubles foreseen cannot be prevented or avoyded, yet they may be much more easily borne, by being fore-armed by expectation and preparation. A blow foreseen may be kept off, at least from doing that hurt which otherwise it would doe. Great evils, yea small ones, when they come sud∣denly upon us, unexpected and unprepared, they often strike deep, and afflict sore, more then others that are far greater which we expected and prepared for.

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

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

Answ. 1. First and above all, get God to be thy friend,* 1.71 to be re∣conciled unto him, and have interest in him: For if God be with us (saith the Apostle) who can be against us? what enemy? what weapon can prevaile? If a man be brought into the Mount, into never so great troubles, to the uttermost extremity, that all meanes, helps and hopes in the world faile him; yet if he have assurance of Gods love and favour (who is all sufficient, and all i•• all) all outward troubles and wants will seem little or nothing to him. Therefore here Abraham went as willingly into the Mount, and did undergoe this great tryall, with as composed and cheerfull a spirit, and so hath many a faithfull servant of God formerly, and of late yeares, went to prison, to the Pillory, yea to the stake, as cheerfull as many a man would goe to his owne house. Therefore seeke unto God betimes, make thy peace with him, confesse and bewayle thy sinnes, humble thy selfe before him, intreat his favour in the Lord Jesus,* 1.72 as the Sydo∣nians did Herods favour, by the meanes of Blastus the Kings Chamberlaine. And this if we doe, be at peace with him while we are in peace and prosperity, he will know our souls in adver∣sity, and we shall alwayes have a rocke to sly unto, in the greatest waves and surges of affliction, and a sure way to save all,* 1.73 even then when we lose all in the world for his sake.

2. Fore-cast the cost and charge of Religion, and likewise the re∣wards and comforts. Fore-thinke the worst that may come, the greatest afflictions, troubles, persecution, or other tryals that can befall. And thinke also of the rich reward and comforts of well doing here and hereafter, and then c••st up the accounts, and see what a mighty disproportion there is betwixt the affli∣ction▪ and troubles here, and glory hereafter: As the Apostle did (saith he) I reckon,* 1.74 that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. I reckon, He cast up all before-hand.* 1.75 The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies (not as the vulgar translation renders it, Existimo, I thinke, im∣plying only a probable conjecture, but) a certaine weighing and concluding upon sound consideration. As a man that casts

up accounts, reckons up all the small summes, and layes the par∣ticulars together, to see what the product or totall is: so the Apostle casts up all the particular sufferings that he had or could suffer from the hands of God, Men, Devils, or any other crea∣tures, or any way for righteousnesse sake, and layes all together and then compares that with glory and upon sound judgement concludes, I reckon that the sufferings — And so must we doe, if we would comfortably undergoe the worst condition, as Paul did. This good advise our Saviour gave to his followers, when he saw great multitudes, he turned to them and said, Whosoever doth not beare his Crosse and come after me,* 1.76 he cannot be my Disci∣ple. Also more clearly in the Parables of bu••lding a Towes, and making warre with another King; therefore fore-cast the cost, consider before-hand what you may s••ff••r, and the great and incomparable reward of well-doing and suffering in a good cause.

3. Settle in thy heart a full purpose and firme resolution in the Name of God, to stand it out, to undergoe the worst, come what will come; be it losse of credit in the world, losse of liberty or wealth, yea, to dye, and to part with all rather then Christ and his truth, or betray the peace of the Land, or doe any unrighte∣ous action, res••lve to suff••r rather then to sinne. Such a reso∣lution Paul ••ad, when his friends told him that he must be bound at Jerusalem,* 1.77 and be delivered into the hands of the Gentiles, and besought him with teares not to goe up to Jerusalem, saith he, What doe ye meane to weep and to breake my heart? I am ready not to be bound only, but also to dye at Jerus••lem for the Name of the Lord J••••us.* 1.78 Likewise Cap. 20. The Holy-Ghost witnesseth in every City, saying, That bonds and afflictions abide me, but none of these things move me, neither count I my life deare unto my selfe, so that 〈◊〉〈◊〉 might finish my course with ioy, and the ministry which I have received of the Lord Jesus. Resolution will carry a man on far, and inable him to undergoe much.

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

and commands them to observe it, to deny themselves.* 1.79 If any man will come after me, let him deny himselfe, and take up his Crosse, and follow me. Marke the order of the words, and then this will follow, That he that will beare all afflictions and tryals comfortably, and follow Christ sincerely, must first deny him∣selfe. When a thing is dead, you may doe with it what you will, pricke it, or throw it into the fire, it is not moved: so it is with the man, whose carnall will, reason and affections are mortified; when a man is dead to the world, then whipping, buffering, or the fiery tryall of persecution, which strips a man of all out∣ward things, troubles him not, or very little. Let us therefore labour to mortifie our lusts, to deny our selves, take off our hearts and affections from the world, and the things of it, and set them upon God, Christ, Heaven, and Life eternall, and so on the wayes and meanes that will bring us thither; for he that hath learned to deny himselfe in any thing, and hath his heart wea∣ned from them, will without trouble part with an Isaac, with any thing at Gods command, suffer the losse of all with joy, as the faithfull Jewes did, Heb. 10. and regard no bands, afflictions,* 1.80 or sufferings, They loved not their lives unto the death. None of these things move me (saith Paul, a self-denying Christian) neither count I my life deare unto me, &c.

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

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

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

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

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

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

2. Love,* 1.81 labour to be rooted and grounded in love, as the A∣postle speakes; what is the reason that many fall away in evill times, in times of suffering? is it not because they have no true, sincere love to Jesus Christ and his Truth? Many waters are not able to quench Love, neither can floods of water drowne it. i. e. no afflictions,* 1.82 his cause and waies, but as he

in the Story, if one hand be cut off, he will hold by the other, if that also be cut off, he will catch hold with his teeth. He will resolve with Ruth for Christ, and the cause of God and his Coun∣tries good; Whither thou goest I will goe,* 1.83 and where thou lodgest I will lodge, where thou diest I will die, &c.

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

7. To adde one more (for we cannot say too much, we can∣not be too well prepared for the evill day) I say with the Apo∣stle, Tut on the whole Armour of God,* 1.84 that you may be able to withstand in the evill day, and having done all, to stand: for we wrestle not with flesh and blood, but against principalities and powers, &c. If a man be to fight with his enemy in the field, he will put on his armour to defend himselfe in the best wise he can, and great reason he should doe so, his life is in danger. In like manner should the true Christian doe, we in our suff rings and tryals, have to encounter, not onely with outward trou∣bles, and inward corruptions, but also with Satan, who is not flesh and blood, but a spirit mighty in power and policy, therefore called Principalities, Powers, the Rulers of the darknesse of this world, the god of this world, &c. and there∣fore we have great need to buckle about us all the peeces of our spirituall armour, and be well skilled in the use of them, and they are these 7. The

1. Pecce of the Christians spirituall Armour,* 1.85 is the girdle of

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

2. The Breast-plate of Righteousnesse or Justice,* 1.86 Put on the Brest-plate of Righteousnesse, saith the Apostle, Righteousnesse or Justice (I meane distributive Justice) whereby a man doth carry himselfe righteously and justly in all his wayes toward God and men, giving unto God that beliefe, love, feare, ho∣nour, praise and obedience that is due unto him, and to men that love, respect, obedience, &c. that is due unto him, I meane in re∣spect of unfained desire and endeavour. This is a Brest-plate, what is the use of a Brest-plate? to guard the heart, liver and other vitall parts from darts, arrowes, shot and the thrusts of the enemies: so doth Righteousnes guard a man against temp∣tations in times of tryall.

Therfore labor to manifest the truth and power of godlines, by an hearty indeavour to walke in obedience to all the commands of God, to give unto God that tribute of praise, love, &c. that to him appertaineth and is due, Render to God the things that are Gods.* 1.87 The Apostle tels us the benefit of it, when he saith, This is our reioycing, (namely in times of affliction and trou∣ble) the testimony of our conscience, that in simpl••city and godly sincerity we have had our conversation in the world; this will comfort and cheere the spirit in evill times.* 1.88 Then shall I not be ashamed (said David) when I have respect to all thy com∣mandments. So Paul, I am now ready to be offered up, (i. e. to shed my blood for the Gospell and Christ) hence-forth is laid up for me a crowne of Righteousnesse, &c. But how came he by this comfort and confidence, that he could with such willing∣nesse

shed his blood in the cause of Christ? saith he, J have fought a good fight, I have finished my course, I have kept the faith, the doctrine and grace of faith. Oh what a comfort will it be to a man in evill times, in all his troubles, that he can truly say, I have walked uprightly before God, I have discharged a good conscience in all things, I have lived in all good conscience towards God, and towards man.* 1.89

A 3^•. Peece of spirituall armour are shooes of peace, shod with the preparation of the Gospell of peace, i. e. when a man hath true peace of conscience and with God, arising from the knowledge of the Gospell, and what God and Christ hath done for him. Likewise, when he hath true Christian patience, a patient spirit to suffer any thing for Christ and the Gospell. This will prepare and arme the soule against all troubles a man shall meet with in the way to Heaven; as shooes doe save the feet, and arme them against the prickes and thornes. If a man have no shooes, though he may walke well on the smooth ground, yet he cannot en∣dure sharp gravell, prickes and thornes; but he that is well shod can tread upon them, and make a sport of it: So many can endure any reproaches, &c, by reason of patience and inward peace:* 1.90 that is one maine reason why the Martyrs were not mo∣ved with persecution, imprisonment, yea, rejoyced at the stake, in the midst of the flames; therefore labour to be shod with the preparation of the Gospell of peace, to be armed with peace and Christian patience. This will arme a man against the prickes.

A 4^h. Peece of spirituall armour is,* 1.91 The shield of faith. Above all (sayes the Apostle) take the field of faith. There is a double faith, historicall and justifying.

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

Gospell of Christ. A man will never suff••r for that he doth, un∣lesse he hath good ground for what he suffers; for what man will lay downe his life for he knowes not what? An ignorant person is easily seduced and d••awne from the true Protestant Re∣ligion to Popery, because he hath no good ground for his Reli∣gion, though there be cleare ground enough for it in the word of G d.* 1.92 Paul did indeed valiantly stand to the truth of the Gos∣pell: For which cause I suffer these things, Neverthelesse I am not ashamed, marke his reason, for I know whom I have beleeved. So againe,* 1.93 I am not ashamed of the Gospell of Christ, for (sa••th he) it is the power of God unto salvation; therefore he was confident in it, and most willing to suff••r for it. Labour therefore to be well grounded in the knowledge of the truth, that you may be able to answer the advers••ry, when he shall aske you, why will you run your selfe into danger? why will you s••ff r? remember your selfe, life is sweet▪ and the fire is terrible? you may an∣swer, why should I not? I know that it is the truth, I can give you good reason of my faith from Gods owne word; there∣fore doe your pleasure, I will never deny it, or shrinke from it.

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

This will hold up the head in the midst of all s••fferings and tryals. I had fainted (said David) unl sse I had beleeved to see the goodnesse of the Lord in the Land of the living.* 1.94 The iust shall live by his faith (saith the Apostle from the Prophet Habakkuk) hee speaks of evill times, when there is nothing to support but his faith in God, as Abraham here. This inables the true Christian to overcome the world,* 1.95 in all temptations and allurements from

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

5. Hope, The Helmet of salvation.* 1.96 Hope of Heaven and salva∣tion arising f••om a true faith in Gods mercy through Christ. This s••feguards a Christian against all assaults of Satan and tryals in affliction, as an helmet safeguards the head,* 1.97 against all darts and blowes of the adversary in the day of battell. What will not a man doe or undergoe, that hath some evidence and hope of s••lvation? Therefore to faith joyne hope, that as by faith we lay hold on eternall salvation, so we may by hope patiently wait for it.

6. The sword of the spirit, which is the word of God. When a man is well versed in the word, and doth make that the rule of his life, to be guided and governed by it in all things, and doth answer all temptations, carnall friends, and their reasonings, as our Saviour did Satan, with a Scriptum est, It is written, thou shalt not doe this or that. This will first backe temptations to evill, as a sword held to the breast of a theefe, will (if any thing will) keep him from doing that mischiefe he intends. 2. It serves to direct a man in all conditions how to carry himselfe, Psal 119. Thy word is a light unto my paths, and a lanthorne unto my feet,* 1.98 it giveth understanding to the simple, &c. 3. It comforteth the up∣right with it's most gracious and most sweet promises: so it did David, In the multitude of my thoughts within me,* 1.99 thy comforts de∣light my soule. When David was cast downe with manifold straits and troubles on every side, that he knew not what to doe, the word afforded him sweet comfort. Againe,* 1.100 Ʋnlesse thy Law had been my delight I should have perished in mine afflictions. Againe, Though I walke in the vall••y of the shadow of death, I will feare none evill, for thy rod and thy staffe they comfort me: The rod and st••ff•• is the word of God, especial••y the promises that are as a st••ffe to trust upon. It is of singular use, as alwayes, so espe∣cially in evill times to a gracious heart; therefore take to you this weapon also, labour to have the word of God dwell in you richly, (i. e.) plentifully, to be well skilled and versed in it,* 1.101

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

7. To th•• ••••st adde Prayer.* 1.102 Praying (saith the Apostle) al∣••ay•••• 〈◊〉〈◊〉. We ••••y not at any time, much lesse in times of tryall, 〈…〉〈…〉 bo••tomes, r••lye on our owne strength, but 〈…〉〈…〉 he will inable us to undergoe all suff rings and 〈…〉〈…〉 ••••nnot see how the Martyr, could possibly en∣d••re 〈…〉〈…〉 ••••ous flames, if they had not often and earnestly b••sought 〈◊〉〈◊〉 to prepare them for evill times, and inable them to undergoe them to his glory, and with comfort to themselves and others; therefore labour to get and buckle on all those pee∣ces of spirituall armour, and to use them, and that with prayer; for to have this spirituall armour, and not to use it, is like the foole in the Proverbs,* 1.103 that hath a price in his hand, but hath not the wit, or an heart to use it; to have a sword and not draw it, when his enemy assaults him. Yet so it is, that many Christians who have this rich and precious armour, that is more precious then gold (as is said particularly of faith) doe for want of a right use of it,* 1.104 live uncomfortably, and carry themselves unevenly in evill times, are well nigh overwhelmed sometimes; therefore I be∣seech you be carefull to get and use these graces and peeces of spi∣rituall armour, that you may be able to stand, and with comfort to hold up your heads in evill dayes. That is the second use we should make of this point, to prepare for the Mount for evill and hard times.

Thirdly,* 1.105 This point should teach us not to marvell, much lesse murmure, if great afflictions and troubles doe come, whether per∣sonall or Nationall. Thinke it not strange (saith the Apostle) concerning the fiery tryall, which is to try you, as though some strange thing h••ppened unto you. Though a man should be brought to this exigent, That either he must part with his liberty, goods, reput•• in the world, life and all, or deny the truth, and disobey God; yet he should not thinke it strange, much lesse murmure, but cheerfully undergoe it. It is no strange thing to be brought into straits and troubles, to be afflicted, yea sometimes to be brou••ht into great extremity: It is ordinary, it hath often been so with the Church of God, in all ages, as well as with parti∣cular persons, as all those instances above mentioned, and this

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

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

* 1.106 Therefore consider 1. That afflictions and troubles are the lot of the godly, Psal. 125.3. The rod (i.e. affliction, troubles, per∣secutions) of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hands to iniquity. In the world ye shall have tribulation (said our Saviour) That no man be moved by these afflictions; for you your selves know that we are appointed thereunto. All that will live godly in Christ Jesus shall suffer persecution, if not of the hand, yet of the tongues of evill men, and sometimes great straits and extremities. It is the common lot of all his peo∣ple. There is no temptation hath befallen you,* 1.107 but such as is common to man, saith the Apostle, even the Prophets themselves, those extraordinary servants of God, Abraham Gods faithfull servant, friend and favourite, likewise Jacob, Job, Daniel, David and others. David, though a King, was the Song of the drunkards, and Job the greatest and godliest man in the East, was laugh∣ed to scorne; Jeremy was had in derision daily: So the Apostles, those immediate followers, and speciall Embassadors of the Lord Jesus, and if they suffered such things, and were subject to the rage of most malignant and impetuous enemies, such as Pharaoh, Nebuchadnezzar, Rabshecah, Haman and their adherents, shall we thinke it strange, marvell, much lesse murmure, if the like con∣dition from the like enemies befall us? or if we suffer other grie∣vous tryals from the hand of our wise and good God?

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

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wrath, not for himselfe, but for us, not by constraint, but willingly.* 1.108 Shall I not drinke (said he) of the cup my Father hath given me? He suffered the vials of Gods wrath, the extre∣mity of his fu••y,* 1.109 never any suff••ring like his, and should we thinke it a strange thing to su••fer? Should not the Souldiers fol∣low their Captaine and Leader? Is it not well that we fare no worse then our Lord and Saviour?* 1.110 If the world hate you (said our Saviour) you know it hated me, before it hated you If yee were of the world? the world would love it's owne. Remember the word that I said unto you, The Servant is not greater then the Lord, If they have persecuted me, they will also persecute you.

And therfore seeing it is common, that the very best, most faith∣full and renowned servants of God, and the Lord Christ himselfe have su••fered much, bin sometimes brought to great exigents, we should chearfully undergoe whatsoever evils we meet with. A common lot no man shrugs at; who quarrels Summer for heat, or Winter for cold, though it be sometimes more then or∣dinary, seeing it is a common lot? who is angry, because he hath as many fingers and toes, and other members, as other men have, seeing there is use of all the members, an•• they serve to make the perfection of the whole man? so afflictions and troubles wisely managed, do helpe to make a man a compleat Christian, That yee may be perfect (sayes the Apostle James) entire and wanting nothing,* 1.111 entire for parts, not for degrees of obedi∣ence; why then should any shrinke, much lesse murmurre at them?

2. Consider that afflictions and troubles come not out of the dust, but from God: what or whosoever be the instruments, yet God, a good, wise and gracious Father is the authour of them. Is there any evill (viz. of punishment) in the City and the Lord hath not done it?* 1.112 saith the Prophet. I kill and I make alive, I wound and I heale (saith God) therfore this should make us, not onely patient, but chearfull also under afflictions, as it did Job, when God had by the Sabeans and others taken away all his Cat∣tle, a mighty Estate, Servants and Children, saith he, N••ked came I out of my mothers wombe,* 1.113 and naked shall I returne thi∣ther: The Lord gave, and the Lord hath taken away, blessed be the name of the Lord. He did not cry out of misfortune or ill

luck, curse the Divell, rayle at the Chaldeans, or others, but pa∣tiently receives it as from God himselfe, and willingly submits to his will, The Lord gave, &c. So did David,* 1.114 I was dumbe and held my peace, because thou Lord did dest it.

And the Lord doth justly and in mercy to his.

1. Justly, though evill men doe what they doe against the godly, most unjustly against all right and reason, yet God doth it most justly. Righteous art thou ô Lord (sayes David) and righteous are thy iudgements.* 1.115 The Lord is righteous in all his wayes and holy in all his workes. For with God is no respect of person. Therefore we should patiently beare all afflictions and troubles whatsoever, because we suffer justly and most deserved∣ly, the Lord is righteous in afflicting us.

2. God afflicts his people in mercy, out of love to them, and for their good, though their adversaries doe it out of malice and rage against them, yet God doth it out of love and in mercy to them, that they may not perish. Heare what Paul saith, When we are iudged, we are chastened of the Lord,* 1.116 that we should not be condemnea with the world. Againe, My sonne, despise not thou the chastening of the Lord,* 1.117 nor faint when thou art rebu∣ked of him, for he chasteneth us for our profit, that we might be partakers of his holinesse. The Lord useth afflictions and all trou∣bles that befall his children, as the wise Physitian doth physick, to cure diseases, and as the Chyrurgian doth lancing, scarifying and plaisters, to let out corrupt matter and heale his Pati∣ent.

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

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

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

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

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

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

2. In respect of our future condition. Heaven is a time of rest, of triumph, and reaping a harvest: Now rest is af∣ter motion, and there can be no triumph before victory, and no victory with sitting still,* 1.118 without blowes, Before a man can reape he must endure a great deale of labour, wet and dry, heat and cold, hunger and thirst: a husbandmans life is a laborious and painfull life; and so it must be with the true Christian before he comes to tryumph and reape the fruits of a sound profession, and a wel-led life in Heaven. Thus in re∣spect of our condition both present and future.

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

1. The Divell a most implacable enemy, who continually goeth about like a roaring Lyon,* 1.119 seeking whom he may devoure, by all wayes and meanes, and at all times, seeking to marre our peace, imbitter our lives, yea, to destroy our soules.

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

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

Thirdly, In respect of the place where wee live, likened to a Wildernesse, to a Sea. As it was with Israel when they went out of Aegypt to Canaan, they went through the Wildernesse: So must the faithfull Israel of God doe now, to goe to Heaven, passe through the Wildernesse of this world. Now in a Wildernesse there are Bryars and Thornes, Wolves, Beares, Lyons, Serpents, &c. and it is not strange for the honest Traveller to meet with such creatures there; even so the godly meet with such kind of men in this world, who are ever and anon ready to vex, trouble and de∣voure them. David saith, My soule dwelleth among Lyons.* 1.120 Wic∣ked men are in the sacred Scriptures, likened to, and called Lyons, Doggs, Wolves, Vipers, Serpents and almost all man∣ner of savage beasts, because they have the like evill disposi∣tions, and doe like actions, and the godly are compared to Lambes, Doves, Sheepe, and other such like harmlesse, profi∣table creatures, no marvell then, if the godly be assaulted and put hard to it many times by evill men.

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

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

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

1. Light,* 1.121 Take them at the worst they are but light afflicti∣ons, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, light in comparison of what we deserve, and what our Saviour suffer'd for us, and what wic∣ked men must for ever suffer in hell; and light also in that they doe but touch the body, they cannot properly pierce into the soule, so as to destroy it, they hurt but the outward m••n, and wound that at most and worst they can doe, they may annoy, yet they doe not destroy the soule, prejudice it's eternall wel∣fare; but wicked mens troubles many times wound the soule, pierce into the very soule, and destroy that, and though they be free from bodily troubles, yet they have crazy consciences which sometimes wound them sore, and a wounded spirit who can beare?* 1.122 or what can it beare, as the Originall hath it. So long as the spirit is sound, conscience cleare and good, it will sustaine it's infirmity, i e. whatsoever outward trouble may be∣fall; as a sound shoulder will beare a great weight with else and pleasure, whereas a broken, bruised or dis-joynted shoulder, will cry out and shrinke under every little thing. All the daies of the afflicted are evill, but he that is of a merry heart, hath a continuall Feast. A cleare and sound conscience is as a Feast in the middest of all outward troubles, yea, and better then a Feast for it is continuall.

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

2. As they are Light, so also short and momentary. The rod of the wicked shall not rest on the lot of the righteous.* 1.123 This light affliction (saies the Apostle, which place also clearly proves the former branch) which is but for a moment. The originall dif∣fers

some thing in words from our translation, but nothing from the true sense and meaning.* 1.124 For a small moment have J forsa∣ken thee, but with great mercies will I gather thee, saith the Lord to Israel The troubles of the godly are indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, suffe∣rings, yet they are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sufferings of this present time, saith the Apostle to the Romans.

So that these afflictions, though they may be sharpe, yet they are but short, and if they continue to the uttermost they possibly c••n doe, it is but till death, they end with death. There the wicked cease from troubling* 1.125 and there the weary be at rest: there the prisoners rest together, they heare not the voyce of the Oppressour: The small and the great are there, and the Servant is free from his Master, said Job long agoe. Death though it doe indeed begin the wicked mans misery, yet it puts an end to all the godly mans suffering, they end with his life and doe in∣crease his glory, makes Heaven more sweet and welcome. Our bodies are but earthly Tabernacles, now a Tabernacle if general∣ly, yet it cannot last long, but if furious windes and stormes blow, it will quickly fall, and so it is with our bodies. The afflictions and troubles of this world are visible, seene on the bo∣dy, estate, &c. therefore not to be regarded, because tempo∣rall, but the things which are not seene are eternall.* 1.126 Therefore saith the Apostle, Let them that weepe, be as though they wept not, but things that are invisible are to be regarded,* 1.127 and seriously thought on, the wrath of God, the pains of hell; so Heaven, l••fe and glory are eternall, these we should much thinke of, and labour to live accordingly.

5. Consider this also, that it is a great honour to suffer for righteousness, to be singled out to be the Lords Champion, to shew forth Gods wisdome, power and goodnesse in his servants. All the Saints have not the honour, to be singled out with A∣braham, that the world may see the truth and strength of their faith, patience, love to God, &c.* 1.128 To beare the markes of the Lord Jesus is a singular priviledge; the Apostle himselfe boasts of it, as a speciall honour to him, Gal. 6. To you it is given in the be∣halfe of Christ, not onely to beleeve on him, but also to suffer for his sake, saith Paul. All his people are tryed and suffer more or lesse, but not very many are singled out to be the Lords cham∣pions

as was Abraham, Job, the Martyrs and some others; there∣fore the Apostles (though used as rogues, whipped) went away from the counsell,* 1.129 reioycing that they were worthy to suffer shame for l•••• Name, not because they were worthy to suffer, but becauss (marke it) they were counted worthy to suffer — It was a great honour for them to suff••r for the Lord Jesus, and in his cause: It is an honour to God, they honour him by suffering in his cause, and for his sake, and they that honour him, he will honour, and have others honour them. Receive him therefore in the Lord with all gladnesse (saith the Apostle) and have such in reputation,* 1.130 the reason, because for the worke of Christ, he was neare unto death.

So God will honour them hereafter, If we suffer with him, we shall also be glorified with him.* 1.131 They shall walke with me in white (saith Christ) for they are worthy. They shall have long white roabes given them, i.e an honourable name (as some doe expound it) and not amisse: So that God hath his speciall ho∣nour and dignity for such. Here Abrahams faith and obedience is recorded to his everlasting praise. Therefore our Saviour pro∣nounceth such blessed:* 1.132 Blessed are you when men shall hate you, and you and persecute you, and shall say all manner of evill against you falsly, for my Name sake; Reioyce and be exceeding glad, for great is your reward in Heaven.

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

1. All sufferings and tryals make way for a greater good, to humble his people, make them more fit for mercy, to manifest their sincerity, and the strength of their graces to themselves and the world, to increase and brighten their graces, and conse∣quently their comforts, to purge out sinne and corruption, and make them more pure and precious like the refined gold, to wean them from the world,* 1.133 make them more heavenly minded, &c.

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

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

2. The troubles and tryals of the faithfull will likewise make much for our future good, both in point of honour (as hath bin shewed) and of benefit it will bring glory, especially suffering for righteousnesse sake, and the truths sake.* 1.134 If we suffer with him (sayes the Apostle) we shall also be glorified with him. Againe, This light affliction, which is but for a moment, worketh for us a for more exceeding and eternall weight of glory. The affliction is but short and light, but the reward is exceeding great and lasting, no lesse then glory, which is the highest pitch of all honour and felicity. Here is glory, and more, a weight of glory, and if there were but an equall weight of glory to suffering, the difference would be exceeding great, seeing as one dram of gold is more worth then many pounds of lead: so here, where there is (if I may so say) a pound of glory for a pound of suffering; yea ex∣ceeding much more (marke the words) a far more exceeding weight of glory (the Originall is) exceeding full and expressive and which maketh all compleate, it is eternall.* 1.135

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

suffering. We glory in tribulation, sayes the Apostle. This was it that made Moses when he came to yeares,* 1.136 refused to be called the son of Pharaohs daughter, chusing rather to suffer affliction with the peo∣ple of God, then to enioy the pleasures of sinne for a season; estee∣ming there proach of Christ greater riches then the treasures of Egypt, and the faithfull Jewes to suffer the spoyling of their goods with ioy.* 1.137 And the Lord Christ himselfe, for the ioy that was set before him, endered the crosse,* 1.138 and despised the shame. Let us consider those things to stay our hearts, make us patient, and with cheer∣fulnesse and courage to hold up our heads in the evill day.

All which may afford comfort to the people of God (it is the Scripture phrase) Heb. 11 25. in the midst of all their sufferings, when they consider the blessed ends, fruits and effects of afflicti∣ons and tryals sanctified (as they are to all the faithfull) so farre are afflictions and sefferings, even the most grievous tryals, from being a signe of Gods wrath, and an Argument that they are none of his, because they suffer such things, that it is rather an Argument of Gods speciall favour and love towards them: It was so with Abraham here, Jacob, Job, David, Paul and others, and with the Church of God in Egypt, in the Wildernesse, in the land of Canaan, in the time of the Judges and of the Kings, not∣withstanding all their sufferings, yet were they still Gods pe∣culiar people; and so it was with the Apostles and primitive Christians, and so along up hitherto: Yea this very thing to have bitter adversaries for righteousnesse sake, and Religion sake, and to have troubles and tryals in the world, is an evident Argument of Gods speciall favour to such. Be in nothing terrified by your ad∣versaries, which is to them an evident token of perdition,* 1.139 but to you of salvation. That the spirit and rage of Devils and wicked men, is bent against none so much, as against the Church and godly in it,* 1.140 and most against the most eminent of them, They shall lay their hands on you (said our Saviour to his Apostles) and they shall per ecute you, delivering you up into the Synagogues, and into pri∣sons, &c. If you were of the world, the world would love it's owne;* 1.141 but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

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,* 1.142 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:* 1.143 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,* 1.144 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,* 1.145 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,* 1.146 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,* 1.147 and pleasures for ever∣more.

And thus much on that first point or observation (which is much more then I at first intended,* 1.148 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.* 1.149

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,* 1.150 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;* 1.151 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.* 1.152 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 1.153 Asa,e 1.154 Abijah,f 1.155 Iehoshaphat, and ing 1.156 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.* 1.157 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.* 1.158 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,* 1.159 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,* 1.160 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,* 1.161 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,* 1.162 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.* 1.163 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.* 1.164 So God turned Ahito∣phels politick counsell (that would have been very prejudiciall to David and his men) into foolishnesse,* 1.165 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,* 1.166 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;* 1.167 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.* 1.168 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,* 1.169 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 1.170 Saul to deliver Israel out of the hands of the Philistines,b 1.171 Jonathan to slay many of them, and route their armyc 1.172 Abijah, and the men of Judah to slay 500000. of their enemies,d 1.173 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* 1.174 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,* 1.175 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,* 1.176 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,* 1.177 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,* 1.178 a sudden unexpected invasion of the Philistines, inforced Saul to retire, and turne his forces against the Philistines.* 1.179 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,* 1.180 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,* 1.181 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,* 1.182 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,* 1.183 through∣out all the Host. Thus also the Lord dealt with the enemy that came against Ju••ah, in Jehosaphats dayes* 1.184 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,* 1.185 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,* 1.186 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.* 1.187 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.* 1.188 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.* 1.189 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,* 1.190 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,* 1.191 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:* 1.192 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,* 1.193 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,* 1.194 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,* 1.195 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 1.196 David, andb 1.197 Paul did, and soc 1.198 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,* 1.199 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,* 1.200 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,* 1.201 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,* 1.202 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,* 1.203 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,* 1.204 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,* 1.205 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,* 1.206 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,* 1.207 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,* 1.208 he first by the Grecians destroyed the Baby∣lonians Monarchy, that had wasted, and grievously oppressed his people.* 1.209 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.* 1.210 When he saved Jehosaphat, Judah, and Jerusalem, he de∣stroyed the Moabites, Ammonites, and the inhabitants of Mount Seir.* 1.211 When he saved Hezekiah, he destroyed 185000 of Sena∣cheribs numerous army. When he saved the Jewes, he destroyed Haman the Jewes enemy,* 1.212 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,* 1.213 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,* 1.214 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,* 1.215 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.* 1.216 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,* 1.217 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,* 1.218 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.* 1.219 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.* 1.220 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:* 1.221 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,* 1.222 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,* 1.223 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:* 1.224 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,* 1.225 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,* 1.226 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;* 1.227 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,* 1.228 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,* 1.229 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,* 1.230 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,* 1.231 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?* 1.232 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.* 1.233 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,* 1.234 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,

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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,* 1.235 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,* 1.236 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,* 1.237 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,* 1.238 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,* 1.239 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.* 1.240 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,* 1.241 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,* 1.242 My grace is sufficient for thee. If God lay on weight, he will give shoulders, and strength to beare it.* 1.243 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,* 1.244 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,* 1.245 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,* 1.246 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.* 1.247 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;* 1.248 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,* 1.249 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,* 1.250 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,* 1.251 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,* 1.252 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,* 1.253 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,* 1.254 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,* 1.255 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,* 1.256 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,* 1.257 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* 1.258 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.* 1.259 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,* 1.260 (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.* 1.261 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,* 1.262 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,* 1.263 &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,* 1.264 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.* 1.265 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,* 1.266 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,* 1.267 (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,* 1.268 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,* 1.269 Paul and others.

* 1.270 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,* 1.271 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,* 1.272 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,* 1.273 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,* 1.274 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:* 1.275 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,* 1.276 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,* 1.277 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.* 1.278 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.* 1.279 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,* 1.280 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,* 1.281 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.

* 1.282Secondly, 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,* 1.283 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,* 1.284 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,* 1.285 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!* 1.286 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,* 1.287 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,* 1.288 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,* 1.289 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,* 1.290 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,* 1.291 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,* 1.292 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.* 1.293 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,* 1.294 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.* 1.295 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,* 1.296 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;* 1.297 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,* 1.298 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,* 1.299 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,* 1.300 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,* 1.301 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,* 1.302 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.

FINIS.

Notes

• * 1.1

  Heb. 11.19.
• * 1.2

  2 Sam. 18.31.
• * 1.3

  Gen. 12.3.
• * 1.4

  Iehovah.
• * 1.5

  Doct. 1.
• * 1.6

  Exo. 1 &c. 5.7.8.9. & 10.
• * 1.7

  1 Sam. 13.22.
• * 1.8

  2 Chr. 13, 14, 15.
• * 1.9

  2 Chr. 14.9.
• * 1.10

  2 Chr. 20.3, 10, ••••, 22.
• * 1.11

  2 Chr. 32.
• * 1.12

  Ezek 37.3, 4, 11.
• * 1.13

  Host 3.7, 12, 13, 14, 15.
• a 1.14

  1 Sam 23 25.
• b 1.15

  1 Sam. 30.6.
• c 1.16

  Ion. c. 2. & 3.6
• d 1.17

  Hest c 3. & 6.
• e 1.18

  Dan c. 3. & 6.16.
• f 1.19

  2 Cor. 11.23, 24, 25.
• g 1.20

  Act. 12.
• * 1.21

  Reasons
• * 1.22

  1 Pet. 5.5.
• * 1.23

  Gen. 22.1.
• * 1.24

  V••••. 11, 12.
• * 1.25

  So it w s w••th 〈…〉〈…〉, & so with Da∣niel, D••. c. 3. 〈◊〉〈◊〉 6.
• * 1.26

  Mat. 4.1.
• * 1.27

  3 Cor. 12.7, 8, 9.
• * 1.28

  Iob 1.
• * 1.29

  Hos 5.15. Isa. 26.16.
• * 1.30

  Ion. 1.4, 5, 6.
• * 1.31

  Lu. 22.44.
• * 1.32

  Mat. 7.17.
• * 1.33

  Jam. 1, 2, 3, 4.
• * 1.34

  Heb. 12.10.
• * 1.35

  2 Cor. 4.16.
• * 1.36

  Affl••ctiones for∣tē reddu 〈◊〉〈◊〉 for∣tioreus Chrys Hon. 2. ad The▪ 2.
• * 1.37

  Bellar.
• * 1.38

  2 Kin. 8.12, 13
• * 1.39

  Tunc anima purgatur, quum propter Deum premitur, Chrys. Is. 1.25. & 27.6.
• * 1.40

  Dan. 11.35.
• * 1.41

  Dan. 12.10.
• * 1.42

  Zach. 13 9.
• * 1.43

  Rev. 16.9, 11.
• * 1.44

  Iob 23.10. Hos. 2.5, 7.
• * 1.45

  2 Chron 32.
• * 1.46

  Luk. 15.
• * 1.47

  Ier 18 11.
• * 1.48

  D••ut 32.15. Ezek. 16 7. to 16 2 Chro. 12.1. 2 Chro. 26.16.
• * 1.49

  Isa. 39.2.
• * 1.50

  Ps. 55.19.
• * 1.51

  1 〈◊〉〈◊〉. 19 4.
• * 1.52

  Heb. 11.17, 18, 19.
• * 1.53

  2 Cor. 1.9, 10.
• * 1.54

  Act. 27.20.
• * 1.55

  Ps. 110.50. Contraria jux∣tase posita ma∣gis cluceseunt.
• * 1.56

  Hest. c. 4. & 9.
• * 1.57

  Pro. 27.7.
• * 1.58

  Exod. 9.16. Rom 9.17.
• * 1.59

  Tantum admit∣titur D••••••olus t•• n••••re ••n••mii 〈◊〉〈◊〉 be pro••est. ut exe•••• ar••••, ut ••••••be•••••• u••••••ui ••e ••••se ••ba•••• te∣ipso invemaris. 〈◊〉〈◊〉. Aug. in Psal. 61.
• * 1.60

  Ʋse.
• * 1.61

  Luk. 23 31.
• * 1.62

  Prov. 11.••1.
• * 1.63

  1 Pet. 4.17, 18.
• * 1.64

  2 Thes. 1.7, 8, 9
• * 1.65

  Phil. 1.28.
• * 1.66

  Ʋse 2.
• * 1.67

  Gen 3.15. 1 Pet. 5.8.
• * 1.68

  Ioh. 16.2. 1 Pet. 4.4.
• * 1.69

  Psal 38.20. 1 Ioh. 3.12.
• * 1.70

  Prov. 22.3.
• * 1.71

  Directions. Rom 8 31. Isa. 54.17,
• * 1.72

  Act. 12.
• * 1.73

  Mat. 20.39.
• * 1.74

  Rom 8.18.
• * 1.75

  In vulgata Edit Roberti Stepha••i.
• * 1.76

  Luk. 14 27.28, ••9, 30, 31.
• * 1.77

  Act. 21 13.
• * 1.78

  C. 20. v. 23, 24.
• * 1.79

  Mat. 16.24.
• * 1.80

  Heb. 10.34. Rev 12.11. Act. 20.23, 24.
• * 1.81

  Eph. 3.17.
• * 1.82

  Cant. 8.6, 7. Rom. 8.37, 38
• * 1.83

  Ruth 1.16, 17.
• * 1.84

  Eph. 6.11, 12, 13.
• * 1.85

  ver. 14.
• * 1.86

  Ver. 14.
• * 1.87

  2 Cor. 1.12.
• * 1.88

  Psal. 110 6. 〈◊〉〈◊〉. 4 6, 7, 8.
• * 1.89

  Ver. 15.
• * 1.90

  Act. 5.41. Heb. 10.34.
• * 1.91

  Eph. 6.16.
• * 1.92

  a Tim. 1.11.
• * 1.93

  Rom. 1.16.
• * 1.94

  P•• 17 13. Heb. 10 37. H••b. 2.4.
• * 1.95

  〈◊〉〈◊〉 J••h 5.4.
• * 1.96

  Eph. 6.17.
• * 1.97

  Heb 10 34 & 11.35.
• * 1.98

  Ps. 119.105. & 99.104.
• * 1.99

  Ps. 94.19.
• * 1.100

  Ps. 119 92.
• * 1.101

  Col. 3.16.
• * 1.102

  〈…〉〈…〉
• * 1.103

  P••. ••••.17.16.
• * 1.104

  2 Pet. 1.1.
• * 1.105

  Ʋse 3.
• * 1.106

  Motives not to murmure, but cheerfully un∣dergoe afflicti∣ons and tryals, Ioh 16.33. 1 Thes. 3.3. 2 Tim. 3.12.
• * 1.107

  1 Cor. 10.13.
• * 1.108

  Joh. 18.11.
• * 1.109

  Lam. 1.12.
• * 1.110

  Joh 15.18.19.20.
• * 1.111

  Jam 1.3, 4.
• * 1.112

  Amos 3 6 De••t 32 3••. 2 Ch. 〈…〉〈…〉.13, 14.
• * 1.113

  J••b. 〈…〉〈…〉
• * 1.114

  Psal. 39 9.
• * 1.115

  Psal. 1••9.117. & 45 17. Rom. 2.6, 11.
• * 1.116

  1 Cor. 11.32. Heh. 12.5, &c.
• * 1.117

  ver. 10.
• * 1.118

  Quies est finis motus.
• * 1.119

  1 Pet. 5.8.
• * 1.120

  Ps. 57.4. & 22.21.
• * 1.121

  2 Cor. 4 17
• * 1.122

  Rom. 8.28. Pro. 18.14.
• * 1.123

  Ps 125.3.
• * 1.124

  2 Cor 4 17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I••••. 54 7. Rom. 8.18.
• * 1.125

  Job 3.17, 18, 19.
• * 1.126

  2 Cor. 4 18.
• * 1.127

  1 Cor. 7.30.
• * 1.128

  Gal 6 17.
• * 1.129

  Act. 5.4.
• * 1.130

  1 Sam 2.30 Phil. 2.29, 30.
• * 1.131

  Rom. 8.17. Rev. 3 4. & 6.11.
• * 1.132

  Luk 6 22, 23. Mat. 5.11, 12.
• * 1.133

  Iob 23.10.
• * 1.134

  Rom. 8.17. 2 Tim. 2.18. 2 Cor. 4.17.
• * 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, excel∣••enter excellen∣t•••• gloriæ Pon∣dus. Beza.
• * 1.136

  Rom. 5.3.
• * 1.137

  〈◊〉〈◊〉 10.34
• * 1.138

  〈◊〉〈◊〉 122.
• * 1.139

  〈◊〉〈◊〉 1.28.
• * 1.140

  Luk. 21.1••, 13.
• * 1.141

  Ioh 15.19
• * 1.142

  Vlti••a Ecclesiæ nota est fælici∣tas temporalu. Bel. de notis Eccies.
• * 1.143

  Heb. 12.5. &c.
• * 1.144

  Ʋse 5.
• * 1.145

  Phil. 1 21. Psal. 4••.2.
• * 1.146

  Rev. 22.10.
• * 1.147

  Psal. 16.11.
• * 1.148

  Ʋse 5.
• * 1.149

  Doct. 2.
• * 1.150

  Gen. 32.3.6. & 33.1.
• * 1.151

  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.
• * 1.152

  Exod. 6.7 & 7.45.13 3. v 14.10. Cap 16 2, 12.
• d 1.153

  2 Chr. 14 6.11
• e 1.154

  — 13 13.
• f 1.155

  — 20.12.
• g 1.156

  H••st. ••.12. & 7.5.
• * 1.157

  Iob 13.15. Ps. 37.17, 14.
• * 1.158

  Josh 2.9.11.
• * 1.159

  Jud. 7.13, 17.
• * 1.160

  2 Kin. 3.22, ••3.
• * 1.161

  Relation of the Parl. begun at West••min. 1386 p. 17.
• * 1.162

  Exod. 14.25.
• * 1.163

  Isa. 19.11, 13.
• * 1.164

  2 Sam 17 7, 14
• * 1.165

  2 Chro. 10.
• * 1.166

  2 Chr. 10.13.
• * 1.167

  Gen. 32.6. with 33.4, 10.
• * 1.168

  —31.24, ••9.
• * 1.169

  P•••••• 21.1.
• a 1.170

  1 Sam. 11.4, 5, 6.
• b 1.171

  Cap ••4. v. 6.
• c 1.172

  2 Chron 13.1••, 15, 16, 17.
• d 1.173

  14 9. Acts and M••∣••••••ents, p. 207 col ••. & 208. col 1 l 70.
• * 1.174

  Relation of the Parliament begun at West-••enster. Anno 1••86. p 4, 5, ••, 7. & 12.
• * 1.175

  2 Kin. 6.8. &c.
• * 1.176

  Hest 4.1. Act. 23.12.
• * 1.177

  Eccles. 10.20.
• * 1.178

  1 Sam. 23.26, 27
• * 1.179

  2 King. 19.1. to 10.
• * 1.180

  Dan. 3.27. C. 6.22, 24.
• * 1.181

  Iudg 5 20, 〈…〉〈…〉 ••5 & 14 ••9 ••7. Cap. 8, 9, 10.
• * 1.182

  Act. 12.23.
• * 1.183

  Iudg. 7 23.
• * 1.184

  2 Ch…… 〈…〉〈…〉
• * 1.185

  Reasons.
• * 1.186

  Exod 9.27.
• * 1.187

  Ezek. 1.18.
• * 1.188

  P••al. 34.••5. 8••.1.121.3, 4.
• * 1.189

  Ezek. 37.3, 4.
• * 1.190

  Ver 11.
• * 1.191

  Psal 50 15.
• * 1.192

  Exo. 16.2, 4, 12 Numb 20.28. Iudg. 15 18. 1 King 17 6, 10 14. 2 King 4.2.
• * 1.193

  Eph. 5.10.
• * 1.194

  Isa 37.20.
• * 1.195

  Iu•••• ••.2. 〈◊〉〈◊〉 ••, •• &
• a 1.196

  1 Sam. 17.34. &c.
• b 1.197

  2 Cor. 1.9, 10
• c 1.198

  2 Cor. 1.4.
• * 1.199

  2 Chr. 32.13.••
• * 1.200

  Isa. 42.3. 1 Cor. 10.13. Isa. 57.16.
• * 1.201

  Ʋs•• 1.
• * 1.202

  1639. & 1640.
• * 1.203

  1641 Octo. ••3
• * 1.204

  ••••8••. 〈…〉〈…〉. 5.
• * 1.205

  1639.
• * 1.206

  Ʋse 2.
• * 1.207

  Exod 1••.••9.14.23. & 15.1.
• * 1.208

  ••er. 25.12.
• * 1.209

  2 C••r 13 14.14 11.
• * 1.210

  20.10 22.
• * 1.211

  32.1 21
• * 1.212

  H••st. c 7. &. 9.
• * 1.213

  Rev. 18.2.
• * 1.214

  2 ••ing •• 1.
• * 1.215

  •• King. 17.6.
• * 1.216

  Iudg. 15.••8. Na••••••. 20.7, 8, 11. 2 Kin. 4.3, 4, 7.
• * 1.217

  Hab. 3.17.
• * 1.218

  1 Sam 23. Act. 27.18. •• Cor. 1.8, 9, 10
• * 1.219

  Isa. 60.2.
• * 1.220

  32.3.
• * 1.221

  Rom. 15.4.
• * 1.222

  2 Chron. 19.
• * 1.223

  Cap 20. v. 10, 11, 12. Ver. 25.
• * 1.224

  Ionah 3.10.
• * 1.225

  Ier. 18.7, 8.
• * 1.226

  Ezek, 22.30.
• * 1.227

  Ion. 3.5.
• * 1.228

  Host 2.4.7. & 3
• * 1.229

  Dan. 4.31.
• * 1.230

  Ver. 34.
• * 1.231

  Jon ••.2.1.
• * 1.232

  Ps. 43 5.
• * 1.233

  Jud. 13.22, 23.
• * 1.234

  Job 13.15.
• * 1.235

  A••ti••les agaist B Wr••n.
• * 1.236

  Rev. 11.12, 13
• * 1.237

  Heb. 10 34. 1 Sam. 30.6.
• * 1.238

  Heb. 11.24, 25, 26.
• * 1.239

  Iob 1.2, 3.
• * 1.240

  See Mat. 6.25.20 3••.
• * 1.241

  Mat. 19 27, 28 29.
• * 1.242

  2 Cor. 12.7, 8, 9
• * 1.243

  1 Cor. 1••.13.
• * 1.244

  There is 〈◊〉〈◊〉 3 fold he••ing of pray••r, viz 〈◊〉〈◊〉 observation of approbation, & of testification, Mat. 5•• ••••. •• Cor. 12.8, 9.
• * 1.245

  〈◊〉〈◊〉 ••0.1••.
• * 1.246

  Ʋss 4.
• * 1.247

  Psal. 50.15.
• * 1.248

  Io••ah 1.5.
• * 1.249

  Rom. 8.27.
• * 1.250

  Isa. 43 2.
• * 1.251

  Iosh 1 5, 8. Heb. 13.5.
• * 1.252

  I am. 5.7, 8.
• * 1.253

  Psal. 137.7, 8.
• * 1.254

  •• Sam 7.12.
• * 1.255

  Dect. 3.
• * 1.256

  Nihil est æquè Deo gratu a ••••q, grati esse anime, Chrysost. Orat. 2. ad Cor. 1.
• * 1.257

  Invitat al magna qui gra∣tanter su••••••p•••• mudica Ca••siod. in Psal. Grav ssimum v••t••um 〈◊〉〈◊〉 ho∣mine indig••um.
• * 1.258

  Spiritus gra∣tiæ contumeli∣am s••••••t, qui b••ne ficium dan∣tis grat•• mente non suscipit. Ber. Ex. 17.14.
• * 1.259

  Gen. 35.1.
• * 1.260

  Josh. 4.••.
• * 1.261

  Ex. 15.1. Jud. 5.1. Isa. 38.••.
• * 1.262

  Hest. 9 10. &c. & ver. 29, 30, 31
• * 1.263

  Reas. 1.
• * 1.264

  1588 & 1605.
• * 1.265

  Psal. 102 18.
• * 1.266

  2 Cor. 5.14.
• * 1.267

  Psal 32.6.44.1. &c.
• * 1.268

  v. 4, 5.
• * 1.269

  1 Sam. 17.34. 2 Cor 1.10.
• * 1.270

  Ʋse of Re∣prehension.
• * 1.271

  A••no 1588.
• * 1.272

  1605.
• * 1.273

  1639. & 1640.
• * 1.274

  Psal. 126.1.
• * 1.275

  Mat. 21.34, 41.
• * 1.276

  Deut 3••.13.
• * 1.277

  Gen 49.23.
• * 1.278

  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.
• * 1.279

  Iudg 1623. 1 King. 5.18. Jer 44.17, 18.
• * 1.280

  1 King. 9 1••, 13 Deu. 19.20. Psal. ••6.24.
• * 1.281

  Gen 27.20. Num. 24.9.
• * 1.282

  Ʋse of Ex∣hortation.
• * 1.283

  Isal 50.15.105 2.
• * 1.284

  Cant 6.4.
• * 1.285

  Motives.
• * 1.286

  Joh. 3.16. 1 Joh. 3.1.
• * 1.287

  Gen. 32.10.
• * 1.288

  Nescis quid se∣rus ve••at ve••p••r.
• * 1.289

  Exod 14.21. Eccles 1.7.
• * 1.290

  Luk 17 12, 17.
• * 1.291

  Psal. 107.
• * 1.292

  Gratias agere Deo possu•••••••• reserre non po••∣sumus Aug in ••••l. 47.
• * 1.293

  Prov. 16.4. Rom. 11.36.
• * 1.294

  Luk. 1••.48.
• * 1.295

  Psal. 48.9.
• * 1.296

  Psal. 45.7.
• * 1.297

  Gen. 32.10.
• * 1.298

  Hest. 6.1. Erza 4.15.
• * 1.299

  Deut. 4, 9, 10.
• * 1.300

  Psal, 105.2.
• * 1.301

  Gen. 32.20.••1, ••••, 49.
• * 1.302

  Exod 12.11, 14 Hest. 9.26.