thus the Apostle goes on but saith he the fruit of the spirit is love joy peace long-suffering gentlenesse goodnes faith meeknesse temperance ver. 22 23. Here is a Saint-like frame indeed but how comes this thinke you surely all this is but the effect of obedience for it presently followes and they that are Christ's that have an interest in him have crucified the flesh with the affections and lusts ver. 24. that is they that are in Christ that have an interest in him have given up themselves wholly to him and by the guidance of the Spirit and the power of Christ's death the power of sinne in their nature is subdued the sinfull affections and lusts arising thence are kept in and kild I beseech you be faithfull to your souls in examining your selves by this Signe of all other actions cannot be covered they will tell you whose you are you are not to doe any thing nor speak any thing nay if once you be Christ's you dare not transgresse the command of Jesus Christ let it be what it will in never so small a thing if a christian discerne it to be against Jesus Christ he will rather dye then doe it when once a christian gives up himselfe to Christ to be married to Christ he is no longer his own he is now under the command of Jesus Christ if now the devill or a lust bid such a christian doe this or that the christian will presently say did Jesus Châ—ist command me did he bid me doe it if Jesus Christ give me but a word I am ready or else I dare not this is the third signe whereby a christian may know he hath a right to Christ Signe 4. A fourth signe whereby a christian may know he haâ—h an interest in Christ is when he he will own Christ own his cause and people in the worst of times it is not much to own Christ own Religion and associate with christians when all these are countenanced and in credit but here 's the tryall of love the faith and obediance of a christian when he will take up the Crosse and follow Christ when he will yet keep on after Christ through wet and dry as the Proverb is it 's a signe a christian hath much of Christ when he will yet own Christ though others forsake him when he keeps his walking with Christ though he goe alone as Paul did 2 Tim. 1.15 chap. 4.16 when he will follow his profession though he must let goe his life as the three children did Dan. 3. and many precious Saints have done and now doe it would but take up time to urge insâ—ances doe you but make good use of this little and it will doe you much good the Lord hath now brought us unto trying times and Jesus Christ doth now say who is on my side who what now will you venture for Christ â—nd his cause and his people doth your hearts tell you that Religion is dearer to you then esiates then life then the best blood in your bodies doe you pray for the prosperity of Christ's cause will you stand for it and owne it what condition soever it 's in doth not the ebbings and flowings of Christs cause bring you to it and cast you from it the Lord knowes there it more of this latter sort then the former abundance follow Christ's Cause for their owne ends and these will fall off when their ends faile but let me tell you none but christians can suck to Christ under difficulties the spirits and hearts of others are up and down as their objects are the principles by which they are carried it 's onely the christian who lives by faith that stands to Christ his cause and people at all times this is the fourth signe Signe 5. The fift and last signe whereby a christian may rest assured of his interest in Christ is his desire to be with Christ in his glory when a soul hath once got a relish a taste an earnest of the inheritance in Heaven it 's full of longings and desirings after glory take such a soule nothing takes it up nothing takes it off Jesus Christ alone is all in all you may offer such a one the gold of Ophir the treasures of India the wealth of the world the Crownâ— of Kings but all this takes not it affect not no saith the soule Christ is my treasure Christ is my crown of rejoycing you may proffer what you please but still the soule will say as once Paul did I count all things but losse for the excellency to be comâ—ared to the excellency of the knowledge of Christ Jesus my Lord Phil. 3.8 talk what you will of parts and prililedges yet when all is done this was Pauls conclusion but Christ is all in all Col. 3.11 of al the things in the world Paul found but one case wherein it was disputable whether he might desire â—o live in the flesh and that 's such a one as many would not imagine they would think it almost the lest matter of all but it 's this here was Pauls case he was at a stand whether it was better for him to live in the flesh to promote the Gospell or to dye and goe to Christ in his glory Paul was in a sweet condition come life come death and that made the difficulty the greater for to me to live is Christ and to dye is gain Phil. 1.21 that is if I live I shall be comforted in the work of Christ and if I dye I shall reigne with Christ yet what I shall chuse I wot not for I am in a streight betwixt two ver. 22 23. Paul was now between doing the work of Christ and going home for his wage to Christ it put faithfull Paul hard to it to satisfie the scruple of his own conscience and when all is done he answers with a distinction for his own part this is his resolution for himselfe he holds for Heaven having a desire to depart and to be with Christ which is farre better ver. 23. the latter part But then on the other side as Paul had a respect unto the worke he was in the preaching o the Gospell unto the flock of Christ his life was better and more necessary for them neverthelesse to abide in the flesh is more needfull for you ver. 24. here then is an example for you to try your hearts by truly when this is seriously considered it 's no wonder to see so many loath and so few willing to dye alas the reason is easily given they have no interest in Christ they have no acquaintance with God they know not what shall become of their souls when they dye againe the feares and terrours of death strike deep and speaks terrible things to them Jesus Christ hath not taken away the sting of death for them it bites deep it amazes them death being but the gate of hell to let them now feele those torments which in life and prosperity they would not feare but on
Ierusalem At the first victory or at the first taking of Ierusalem Nebuchadnezzar tooke the King prisoner and put the City to a fine 2 Chron. 36.6 7. But when he layd Siege the second time and tooke Ierusalem observe what a fearfull desolation he made of that glorious City He slew their young men with the sword in the house of their Sanctuary where there lives should have beene saved and had no compassion on the young man or maiden old man or him that stooped for age And they burnt he house of God and brake downe the wall of Ierusalem and burnt all the pallaces thereof with fire and abundance of the like inhumaine cruelty as you may read at large in this very chapter Againe victories fill the mouths of the wicked with blasphemy against God cause them eiâ—her wholly to deny the power and essence of God or at least to vilifie the Lord Almighty This was the very ground of Rabshakehs blasphemy when he would have drawne the people from Hezekiah and this was his blasphemie Let not Hezekiah make you trust in the Lord saying The Lord will surely deliver us and this City shall not be delivered into the hand of the King of Assyria 2 King 18.30 Whence fetches he this From the many victories his master had got which he instances in Where are the gods of Hamath and Arpad and the like Who are they among all the Gods of the Countries that have delivered their Country out of mine hand That the Lâ—â—d should deliver Ierusalem out of my hand 2 King 18.34 35. And then lastly power and pride fires on the wicked to their owne destruction because they prevaile once they thinke to prosper alwayes this was the destruction of the King of Ai and his City because Israel was routed in one assault at Ai when they had an Achan amongst them the men of Ai thinke Israel must alwayes have the worst This was discovered to Israel by Ioshuah when he made his second attempt and gave order for the laying of his Ambush They will sayth he come out after us till we have drawne them from the City for they will say They flee before us as at the first Josh. 8.5 6. And so accordingly they did even to their utter ruine at that very time as you may read in the sequell of the chapper Thus I have given you undenyable testimony of this truth but indeed I needed not to have gone so â—ar for proofe one dayes conference with the Kings caves would give you full assurance of what I said This is one of the wayes in which the King loses by getting a word of the second and I will proceed I said in the second place the King loses by that which he calls getting by the victories he gets over his Subjects but Gods Saints In all this the people of God are more fitted for deliverance and the cause is extreamely forwarded What earnest prayers are now put up What deep groanes and pleading-blood goes daily to God by this meanes The King had better to have a whole Army of men against him then the blood of one Saint These Saints which the King hath slaine fight with him night and day They are now with God in heaven and they are continually hastening and moving God to fulfill his promises and avenge their blood I pray you see how the Text is to prove this Rev. 6.9 10. I saw under the Altar the Soules of them who were slaine for the Word of God and for the testimony which they held And they cryed yea with a loud with voice saying How long O Lord holy and true doâ—st thou not judge and avenge our blood on them that dwell in the earth You may see all this doth but helpe on the cause of God and bring iâ— the Saints faster to the Lord The harder the stroak the lowder they cry the sharper it is the more it humbles the more it fits and then is deliverance the neerer Tell me now doth not this tremble your Malignants spirits â—s not this a strange cause which the enemies themselves helpe forward and doe the Saints most good where they intend the greatest hurt Thus much for matter of reproofe 2. Vse of Admon My second use shall be for Admonition To admonish all to take heed for the time to come of so much as having an ill thought of the Cause of God or the people of God for what ever you intend for them shall befall your selves as I have already delivered and further all that ever you are ablâ— to doe cannot hinder God for going on with the worke You may counsell encourage fight and sometimes prevail too as I have shewed yet all shall come to nought and you will be found but to fight against God and therefore it was your wisest course to sit still and let Gods businesse goe on let this Church-worke we are now about goe freely on and be done This is not only my counsell for it was the advice of a great Statist in the like case When the Apostles were about Church-Worke preaching up a Reformation the Jewes made strong opposition They imprisoned God delivered This would not doe and then they thought to silence them by death they had determined to kill the Apostles But now steps in Gamaliel and tells them it was far better for them to let them alone and he gives them very good reason for this his admonition And now saith he I say vnto you refraine from these men and let them alone for if their counsell or their work be of men it will come to nought But if it be of God ye cannot overthrow it lest happily ye be found even to fight against God Acts 5.38 39. The Devill may delude you that you may think you do God great service in killing these Round-heads and destroying this factious generation Yea Christ himself said as much when he was alive he then foretold what since is come to passe John 16.2 Yet woe be to them that doe it you may thinke iâ— a strange speech but 't is true It was better for a man to have his tongue pull'd out of his head then to speake against the Saints of God It was better for one to dye then to have a hand in the death of one poor Christian And Jesus Christ makes good what I affirme for I raise my speecheâ— from his words Who so shall offend one of these little ones which beleeve in 〈◊〉 it were better for him that a milstone were hanged about his necke and that he were drowned in the depth of the Sea Math. 18.6 Now do you beleeve that this is the Word of God and that there is any truth in it Then you must conclude it is a fearfull thing to fall into the hands of the living God by hurting the Saints or hinâ—ering Gods Cause if they could Object But how shall I know that the Parliaments Cause is Gods Cause thoâ—e which joyn with them are more Gods people then on
twofold estate under these Notions First thy nothing thy worse then nothing and these explaine thus first learne to know thy nothing the frailty of thy ourward man thy body thy mortall body look back upon the matter and composition whereof thou art made and this will help discover to thee the need of Christ The very first and perfectest man that ever was in the world except God-man the man Christ Jesus was at best in his body but Adam red earth he was but a little foulded dust that was the matter whereof he was made and into that he must againe be dissolved dust thou art and to dust shalt thou returne Gen. 3.19 Hare 's a small businesse to be proud on here 's a poore matter to glory in here 's a weake foundation to build upon for a long life and after repentance what is a dust-heap you know well a shoure of raine will dissolve it a blast of wind will scatter it and such is the matter of all our bodies a very nothing if there had not been a word more in all the Bible this had been enough to manifest the bodies mortality but the al-wisâ— God which knowes best the deceitfulnesse of our hearts to beleeve such truth against our selves would not leave it without a full discovery Hence it is that in all the course of the Scriptures the nothing of mans life the naturall being of the body here upon earth is so frequently compared to nothings that you may the better know the certainty of what I say I will pick up some here and there Iob compares man but to a flower nay not to a Flower in his full groth and in lhe time it would last but to a flower that is cut down and as if in this expression mans mortality was not yet sufficiently discribed Iob likens mans life to another nothing to a more meere nothing a shadow and as though the nothing were not yet fully cleered he adds this epethite of this nothing fleeting he sleeth also like a shadow and continueth not Iob 14.2 Here you see how sensible Iob was of all mens mortality and so of hâ—s own with the rest but mark I pray you what use he makes of this All the dayes of my appointed time will I wait till my change come ver. 14. that is I find the nothing the frailty of uncertaine and yet un-regainable life there 's no living againe to live better when a man is once dead and dissolved I will therefore take the present time I will prepare and make my self ready for the Lord that when the time which God hath determined is come I may have nothing to doe but dye David also hath many the like expressions to the same purpose but I will not insist upon them onely give a touch upon one or two and so passe Psal. 102. David equals his life but to a shadow and a shadow declining to grasse and that not greene but withered My dayes are like a shadow that declineth and I am withered like grasse ver. 11. Againe David Psal. 39. is computing the length of his life by measure and then drawes his conclusion upon it if you know not the place you will wonder much at Davids Geomatry and more at the strangenesse of his conclusion he sets all at a low rate he measures his life but at a hands bredth and cals it a nothing a vanity Behold thou hast made my dayes as an hand bredth and mine age is aâ— nothing before thee Verely not I but every man not at some low ebbe at the worst but at his best estate is altogether vanity ver. 5. But what effect did this worke upon the heart of David you shall see it put him to lay out unto the Lord for help it brings him to his prayers and now Lord what wait I for my hope is in thee ver. 7. And againe Heare my prayer O Lord and give eare unto my cry hold not thy peace at my teares for I am a stranger with thee and a sojourner as all my Fathers were O spare me a little that I may recover my strength befâ—re I goe hence and be no more seen ver. 12 13. Thus in the first place study thy nothing Secondly learne to know thy worse then nothing study to know the dangerous estate and condition of thy soule in respect of sinne recollect thy thoughts and call to mind what shall become of thy soule if thou hast not a Saviour looke to it as well as you can thou hast two weights hanging up thy soule the least of which will drag thee to hell if there be not help Thou hast the burden of originall sinne and that 's death In Adam all dye 1 Cor. 15.22 that is as we by nature come from Adam so by nature we lye guilty of his sinne and by the sinne derived from Adam we lye liable to eternall death this is one heavy weight Then againe there is yet another weight lyes upon the soule which without support will also presse it to hell and that is the burden of innumerable actuall transgressions they are given to us in Scripture under various expressions sometimes they are called sinnes sometimes iniqâ—ities sometimes transgressions but all grievous soul burdens I will but give of each an instance and so passe Thit we call sinne is a soule procuring destruction it captivates the soule leads it from Christ and Salvation and presseth it downe to hell hence is that complaint taken up by Paul Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death that is as if Paul should have said I find the power of naturall lusts corruptions working so contrary to the will of God and the rule of his spirit that were it not for the hopes of a Saviour I was in a sad condition I was in a wretched estate for who is it or what is it in all the world that could help my soule out of hel who shall deliver me from the death and damnation which the sinne of my nature my flesh the body hath brought me to Alas the Creature cannot comfort me nothing in the world can save me but onely Iesus Christ who dyed for me and here is the hope help joy cause of rejoycing I thank God â—horow Jesus Christ our Lord ver. 25. this is sin Again these sinnes and evils which we commit are called iniquities and these are also soule-weights If you dare beleeve David he will tell you he found iniquities to be a weight yea an unsupportable weight they let him have no quiet night or day they got above him and pressed him downe he could not beare the sense of them Psalme 38.3 And hereupon David addresseth himselfe to God in prayer and urgeth this complaint as a motive to move God vvith mercy to looke upon him and novv to help for minâ— iniquities are gone over mine head they are above my strength as an heavy burden they are too heavy for me to
from publicke or private services Tye thy selfe to this soule businesse propound as justly thou mayest doe to thy selfe weighty reasons as the necessity of this soule worke the danger of delay the uncertainty of the time of life say to thy selfe let goe this Sermon and it may be I let goe all I may never live to heare another Secondly it s no wonder to have men and women Sermon-hearers and Bible-readers all their dayes and yet never come to the excellency of the knowledge of Jesus Christ as Paul cals it Phil. 3.8 if we consider how unpreparedly and carelesly most goe either to reading the Word or hearing of Sermons They may depart fencelesse that come rashly they may well goe without profit that come without preparation they may well returne without a blessing which never asked it Abundance have more ends in these services then the increase of saving knowledge and therefore God may justly suffer such to be Bible-readers and Sermon-hearers and yet ignorant of Jesus Christ and saving knowledge Some will goe heare a Sermon when they have nothing else to doe that their businesse is over some will heare onely one particular man and if he Preach not they will heare none Some will goe to shew their fine cloathes or that their neighbours may see what good Church-folke they are I could name many suchâ— But how few is there that comes preparedly to these Sacred Ordinancâ—â— VVho is it that considers duly the weightinesse of the busines he iâ—â—bout VVho is it that takes into his thoughts that now he is about soule-saving or soule-destroying worke VVho is it that premeditates into whose presence he is to come and with what a Majesty he hath to doe with VVho cals to minde the all-searching eye who looks into hearts and who discernes the Almighty power of God who is able to dambe body and soule Who is it that out of the sense of hiâ— ignorance makes it his maine end in all his Services to get saving knowledge the more to gâ—orifie God And who is it which hence goes first to God in prayer to aske leave and crave a blessing Alas I know you cannâ—t but be â—ully answered in the cause nay the causes of ignorance when you but heare me goe this way to worke and you must goe this way or else you will never get any knowledge of Christ to doe you good The way to obtaine is to goe to God for it Are not the Ordinances Gods Is not true knowledge Gods is not Christ Gods and all Gods then if you would speed you must goe to God by prayer Gods promises runnes upon these termes Aske and it shall be given you seeke and yee shall find knocke and it shall be opened to you Mat. 7.7 What can you desire more you see God is ready and Jesus Christ is willing to doe you good Nay I may adde further Iesus Christ would have us to make use of this and see what the event shall be he would have us to take this way upon liking and he will passe his word for a good isâ—ue· Hitherto saith he yee have asked nothing in my Name aske once make a triall and yee shall receive that your joy may be full John 14.24 Iesus Christ will not give sparingly and yet he hath much adoe to perswade us so much as to aske this is the second Reason Thirdly it 's no strange thing to find even old Sermon hearers ignorant they record so little To heare Sermons and not to write is like the taking of water in a sive You may have something of every thing and nothing of any thing the best memories are but bad at remembring all things as in a sive for I can compare one memory to nothing better there may hang some drops after you have poured in much water and yet if you take not them they are presently dried up So after the hearing of a Sermon you may here and there remember a Notion a passage but if you take it not presently and put it sure it 's gone I am sure you will not deale with the world as you doe by your soules you keep a bill of Parish-taxes you keep Shop-books for your takings in and layings out be perswaded to keep a Soule-book that you may know how your spirituall estate stands what increase or decrease of Graces you have This recording of revealed truths and soul-experiences from God would be of admirable use of great importance in times of trouble and tryall The calling to memory of former experiences of Gods love power and providences helps a soule exceedingly to trust God for the future it strengthens faith mightily in extremities Moses makes great use of former providences and deliverances and urges Israel to further obedience and faith from what they had found God These are frequently recorded yet I will onely note one place to you Deut. 4 3 4. Your eyes have seene what the Lord did because of Baal-peor for all the men that followed Baal-peor the Lord thy God haâ—h destroyed them from amongst you but ye that did cleav unto the Lord your God are alive every one of you this day that is as if Moses had said the very wrath and destruction which God hath brought upon these Idolaters in your sight should engage you to walke closely with God and to love and trust him for the time to comâ— â—ho hath so sweetly preserved you So the very like you may see in David former experience of what God had been to him imboldeâ—s him uâ—on a new attempt Saul thought David was not able to deale with Goliah and would have disswaded him from the encounter but marke how and whence little David takes this great courage from former experience of what God had done for him David said moreover the Lord that delivered me out of the paw of the Lyon and out of the paw of the Beare he will deliver me out of the hand of this Philistine 1 Sam. 17.37 This is a sweet observation and of great use to all Christians but I would especially commend it to you brave Souldiers the Davids of our time the Champions of Christ his Churches of all Christendome who are now combating with the Goliah of Rome that 's the Monster you club with whatever the Colours be call to mind what you have alreade found God what great victories God hath gâ—ven to you by weake and small meanes and this will raise up your spirits above men I say there is an undanted courage in the Saints a lofty spirit that cannot be conquered by men or Devils death it selfe feares them not when they are in Gods way and Gods worke you may see examples as of Paul Acts 21.13 and of the other Apostles and Martyrs But now whence draw all the Saints these Heroicke resolutions whence fetch they all this strength anâ— courage surely all from God in Jesus Christ David had his victory by God 1 Sam. 17.46 47. Paul builds all his confidence upon Christ I
that is when they have done all they can they misse of their hopes when they say their pâ—ots shall take effect and hurt the Saints they lye it shall not be so nay poor Saints I have more comfort for you yet here is that still which may doe your sorrowfull hearts good and that is this God doth not onely infatuate their Counsels and bring to nothing their plots but God uâ—ually beats them with their owne weapon let the wicked prepare what they will and intend what they will against the Saints that shall be their owne it s for themselves as you see but now David said the wicked were travailing hewing out their mischievous plots but what comes it too alâ—s all this while they but dig a pit wherein themselves shall perish their mischievous intentions shall be â—heir own misery their cruelty shâ—ll come home to them he made a pit and dig'd it and 〈◊〉 fallen into the ditch which he made his mischeife shall return upon his own head and his violent dealing shall come downe upoâ— his own pate ver. 15 16. of the same Psalm This is a plain proofe but if you may see example it 's lâ—ke you will beleeve it better take notice then but of one or two take but the confessiâ—n of Adoni-bezek King oâ—Jerusalem when he himselfe was taken prisoner by Judâ—h and Simeâ—n as saith he I have done so God hath requited me Jud. 1.7 again consider the event of Hamans bloody designe upon poor Mordecai and the Jewes mark the end of that plot Haman thought he had so cunningly contrived the buâ—â—nesse and was so confident of obtaining his desire that he made ready a high Gallowes and now onely waits for the Kings decree Hest. 5.14 in the next chapter Haman goes to the King with an intent to have him speak the word and all was done but see I pray you how God turns about the designe the poor Porter Mornecai is advanced to the greatest honour in the Kings Court and by the Kings command Haman was hanged upon the same Gallowes he set up for Mordecai Hest. 7.9 10. I might also give you more of the same presidents but these are sufficient what think you now of this who would not be on God's side and Christ's side and the Saints side which is such a prosperous side which shall be the prevailing â—ide And what a miserable condition are wicked men in who are enemies to Gods people that none of all those ever brought their desires about look upon all the persecuting Monarchies that ever yet reigned and they never carried their designes thorow this hath still been their ends They have fallen and perished and the Church yet thrives Tstis speaks comfort to the Saints in the first câ—sâ— Secondly let the wicked proceed as far as they can against the Saints let them come to the washing of their hands in the hearts blood of the Saints and that I suppose will conclude which is as far as they can goe yet I say in this they doe the Saints no hurt nay I will affirme it they doe them good I say suppose as now its frequent a Saint fals by the hand of the wicked yet I say such a one has no hurt he is not made worse but better by it Such a one doth noâ— loose but lay downe his life in the cause of God I say the childe of God that so dyes doth but lay downe his life for a time and it shall certainly be restored again with advantage it shall be better'd it is onely changed an immortall for a mortall 1. Cor. 15.53 Who I pray you would not change thus at any time who would not willingly leave a poore rotten cottage that will keepe out to wet or weather for a goodly faire Pallace alas what hurt doth the wicked to the Saints by killing them what hurt doth one doe to a poore pined prisoner to knock off his bolts and set him at liberty what hurt doth one when he finds a poore childe like to perish in the woods to lead him out and bring him home to his Fathers house this is all the hurt the enemies doth the Saints The poore Soule is lockt and pined in the prison of the body a Bullet sets it at liberty the poor soule being ready to perish in a wood of troubles and miseries Death brings it to heaven and happinesse to God and Christ the Saints and glory I pray you consider this well and you shall see that let the wicked doe what they can they can doe the Saints no hurt nay all is for their good This is the second Motive Motive 3. Labour to get a right an interest in Christ and then let your condition be what it will be you have God for your help and Jesus Cbrist to bear you company If once you be married to Jesus Christ he takes you for betâ—er and worse he will goe with you counsell you comfort you suffer with you and carry you thorow all Every Christian may challenge this promise I wil not leave thee nor forsake thee Heb. 13.4 and from this the holy Ghost raises an invincible sort of courage saying so that he may boldly say The Lord is my helper I will not feare what man shall doe unto me ver. 6. This you will conclude is right Christian valour indeed but whence fetches the Christian this undaunted resolution It is not barely from the Promise but from the everlasting love of Jesus Châ—ist in whom all promises are confirmed as â—ollowes ver. 8. Jesus Chrâ—st the same yesterday and to day and forever Iesus Christ is faithfull and constant to the Saints Iesus Christ likes his poore Saints never the morse because they are blacke with sufferings though the world makes them miserable and acconts them as the filth of the earth they are of a higher esteeme with Iesus Christ Hence is that speech of the Spouse in the Canticles Look not upon me because I am black judge me not by my outward appearance there was cause for it my mothers children were angry with me Cant. 1.6 yet for all this the Spouse is not troubled at heâ— sable colour her selfe nor Iesus Christ loves her never the lesse In her owne apprehension she is comely ver. 5. and to her beloved she is the fairest among women ver. 8. Goe further as Iesus Christ likes not the afflicted Church the despised Saints the worse neither doth he leave her the more Of all times he is most with the Saints in trouble it was the promise of Iesus Christ to his Disciples to come in to their helpe especially in straits I will not leave you comfortlesse I will come unto you Joh. 14.18 Of all times Iesus Christ will be sure to come in to the Saints when he sees there is need of support Iesus Christ must doe it he cannot but doe it he is a fellow-feeler of the Saints miseries the Saints are of his flesh and bones a neere relation that you know is a strong