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 Exod. 9.16 Rom 9.17 Of Pharaoh it is said and may be of the rest of them For this cause have I raised thee up to shew in thee my power and that my Name may be declared 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 destruction Beloved his people into afflictions and troubles Tantum admittitur Dâ—â—â—olus tâ— nâ—â—re â—nâ—mii 〈◊〉 be proâ—est ut exeâ—â— arâ—â— ut â—â—â—beâ—â—â— uâ—â—â—ui â—e â—â—se â—baâ—â— teipso invemaris 〈◊〉 Aug. in Psal 61. 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 discover 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 thankfull and to shew his power wisedome providence and goodnesse in preserving and delivering his people and his justice 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 truâ—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 deliverance 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 profiting 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 weaned from the world long and labour after Heaven to rest wholly on God find more sweetnesse in the Ordinances be more thankfull for mercies when they come and admire Gods pure wisedome and goodnesse towards you and juâ—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 Vse 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 wicked 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 conscience 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 accompanyed with crosses and troubles and that in extremity sometimes what will be the end of bloud-shed of whoredome drunkennesse cursing swearing fearefull imprecations scorning and scoffing at goodnesse and envying purity and sincerity 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 Luk. 23 31. 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 Prov. 11. â—1 Behold sayes Solomon the righteous shall be recompenced in the earth much more the wicked and the sinner I conceive the place to be meant of suffering for evill-doing God will correct and punish his owne people therefore much more the ungodly and most of all the professed bloud-thirsty enemies of his Church 1 Pet. 4.17 18. 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 2 Thes 1.7 8 9 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 suspend and silence the most able faithfull and conscionable Preachers 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 certainly 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
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 Isa 43 2. and hath promised to be with all his When thou passest 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 Iosh 1 5 8. Heb. 13.5 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-sufficient his mercies are great and free and he knowes the fittest 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 wâ—â—â—â—y and only in God and wait patiently on him he will be sâ—en in due time Consider the Husbandman I am 5.7 8. he waiteth for the fruit of the earth and hath long patience for it be ye also patient 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 Psal 137.7 8. 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 particularly 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 Adversaries and great opposition the Devill the Pope that Balaam 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 honourable proceedings and blow all up their continuall desperate designes and hell bred treasons and bloudy threatenings witnesse 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 Religion Lawes liberties and free Courts of Justice with you are upon the verticall point yet be not discouraged much honoured Patriots God will be seen in the Mount doe you continue 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 delivery you and the Kingdome with you in our extremities and treâ—â—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 Eâ—en-ezer â— Sam 7.12 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 Dect 3. ought especially to be noted and the remembrance of them continued Here Abraham in memory of so great a mercy that so eminent 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 require that where we receive a benefit Nihil est aequè Deo gratu a â—â—q grati esse anime Chrysost Orat. 2. ad Cor. 1. 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 Invitat al magna qui gratanter suâ—â—â—pâ—â— mudica Caâ—siod in Psal Grav ssimum vâ—tâ—um 〈◊〉 homine indigâ—um 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 favour 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 greateâ— mercies and deliverances But unthankfulnesse is a grievous fault in the opinion even of the very Heathens displeasing * Spiritus gratiae contumeliam sâ—â—â—t qui bâ—ne ficium dantis gratâ— mente non suscipit Ber. Ex. 17.14 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 people and often brings down judgement upon the head of the unthankfull as the Scripture witnesseth But especially hould we be thankfull for take speciall notice of and
THE CHVRCHES TROVBLES 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 somethings briefly on REV. 11.7 to 14. BY THO. MOCKET Mr. of Arts and Preacher of Gods Word at Holt in Denbigh-shire Prov. 22.3 A prudent man foreseeth the evill and hideth himselfe but the simple passe on and are punished Psal 37. v. 12. The wicked plotteth against the just and gnasheth against him with his teeth v. 13. The Lord shall laugh at him for he seeth that his day is comming v. 24 Though the righteous fall he shall not be utterly cast down for the Lord upholdeth him with his hand v. 39. The salvation of the righteous is of the LORD he is their strength in time of trouble Quid mirandum si Sancti quoque viri malis premantur sive ad limi quantumvis exigui purgationem sive ad virtutis explorationem sive denique ad imbecillorum cruditionem D. Nazianz. in Orat. 19. in funere Patris LONDON Printed for Christopher Meredith at the Signe of the Crane in St. Pauls Church-yard 1642. TO THE RIGHT WORSHIPFVLL Sir Richard Newport KNIGHT the LADY Margaret Bromly Relict to the Honourable Iudge Baron Bromley Sir Ed Broughton Knight and the Worshipfull Mr Rowl Barker of HAYMAN Mr. Fra. Charleton Justices of the Peace Mr Will. Stevinton and Mr Ric. Davis Esquires Grace Mercy and Peace be multiplyed Sirs YOu may wonder that such an obscure person as I am and living in so remote a corner of the Kingdome should in this learned age wherein so many elaborate Peeces of speciall worth have bin printed publish any thing Yet knowing the subject to be very sutable to the times and you know what the Wise man saith of a word spoken in it's season A word spoken in due season how good is it it is like Apples of gold in Pictures of silver pleasing and profitable and finding the matter handled in it comfortable and profitable to my selfe and well relished and desired by some others being heartily desirous to further the publicke good and profit others I have ventured to present it to the publicke view and use And be it so that this slender Treatise at first intended only for a Country Auditory be indeed but as the Goats haire among the fine twined linnen silke purple silver gold and precious stones that was offered towards the building of the Tabernacle yet there is use of that also Be pleased therefore to accept of it which I assure you is as rich in affection as the most choâ—se peeces are in worth which I doe humbly present as to the World in generall so in particular to you My much honoured and worthy friends for your particular favour and expressions towards me and mine If you or any others shall reape any good by it which is my hearty desire let God have all the praise and me your prayers And doe you I beseech you labour more and more to lay out your selves every way to the utmost for the publick good and against the publicke enemies of the King and Parliament especially in your most hearty affections and fervent frequent prayers for the peace and prosperity of our Ierusalem and to returne praises some wayes answerable for mercies received Thankfulnesse for benefits received is an holy kind of begging and a preparative to more and greater mercies and deliverances which only he can give and therfore will be sought of us for them whose Throne of grace we have still more cause and encouragement to frequent Ezek. 36 37. The fire of civill dissention is broken out here at home beside the great and lamentable ruines it hath made abroad in Ireland and Germany Oh! cast on a few teares to help quench it and you shall so much the more engage him unto you who will remaine The hearty desirer of the publicke and your particular truest good TH. MOCKET IT is this day ordered by the Committee of the House of Commons in Parliament concerning printing this one and twentieth day of July 1642. that this booke intituled the Churches trouble and deliverance be printed John White 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 Nations of the Earth should be blessed doth in this Chapter command him to offer him up for a burnt offering unto God Abraham 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-jiâ—eh That so eminent a mercy and deliverance should not passe away 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 perpetuate the memory of this great deliverance out of a great extremity 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 Heb. 11.19 Abraham received him as from the dead an extraordinary favour and therefore Abraham was much affected with it and reason he had to be so affection in him towards his son naturall as his son spirituall as the Son of the promise 1. Naturall he had a naturall â—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 affection so farre prevailed with David that he for Absolom broke out into a bitter and patheticall expression 2 Sam. 18.31 O Absolom my
son my son would God I had died for thee How much more cause had Abraham to have mourned for â—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 become 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 Religion they have and therefore he had great cause to rejoyce greatly â—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 spirituall â—â—ound of his affection as 't is likely he did Gen. 12.3 That he was the child of promise the seed of the Church in whom God had promised that all the Nations of the Eâ—rth should be blessed and sâ—â—â—â— deliâ—erance was a puâ—like deliverance and mercy to all the Church of â—od Isaac the seed of the faithfull and of whom the Mâ—ssiah should come is now delivered and that after a wonderfull manner in the very nick of time when there was lâ—â—â— hope of so great a deliverance and mercy Here is the grouâ—â— of his â—ffection and occasion of erecting this Monument in token of thanâ—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 sentences usually doe and therefore is the better and more easily remembred As it is said to this day In the Mount of the * Iehovah 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 discouraged 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 extremities 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 severally and in order and first of the first That God doth somtimes bring his People into the Mount i.e. into some great strait or other Doct. 1. 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 undoe 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 Exo. 1 c. 5.7.8.9 10. 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 Sam. 13.22 unlesse all the flocks and heards be slaine All Israel 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 Jonathan So the Church of God 2 Chr. 13 14 15. all Iudah in Abijahs time were encompassed 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 hundred Chariots 2 Chr. 14.9 In Iehoshaphats days by the children of Ammon Moab and mount Seir 2 Chr. 20.3 10 â—â— 22. against whom Iudah had no might nor knew not what to doe their enemies were so exceeding many and mighty Vnder Hezekiah 2 Chr. 32. when Senacherib and railing Rabshakeh came against him and his people Againe In the Babylonian Captivity Ezek 37.3 4 11. they were all as dead bâ—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 Host 3.7 12 13 14 15. 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 in a 1 Sam 23 25. David in the wildernesse of Maon and sundry other times as at b 1 Sam. 30.6 Ziglag in c Ion. c. 2. 3.6 Ionas d Hest c 3. 6. Mordecai e Dan c. 3. 6.16 Daniel the three Children f 2 Cor. 11.23 24 25. Paul often g Act. 12. 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 instances to proove so evident a truth which none denyeth Now The Reasons why the Lord will sometimes bring his people into great straits Reasons may be taken from the ends of the Lords providence in afflicting his people and bringing them into great extâ—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 Pet. 5.5 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 especially 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 therefore said unto him Gen. 22.1 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 faiâ—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 Vâ—â— 11 12. 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 So it w s wâ—th 〈…〉 so with Daniel Dâ— c. 3. 〈◊〉 6. as here Abraham if he should kill his son all the Heathen 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 neither 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 themselves 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 Abraham So Christ after he was baptized Mat. 4.1 and had received extraordinary evidences of Gods favour from Heaven He was led into the wildernesse to be tempted of the Divell and so tryed And Paul had a Messenger of Satan a thorne in the flesh to buffet him long though he prayed earnestly to have it remooved this to manifest the truth and strength of grace he had given them whereby hee brings much glory to himselfe 3 Cor. 12.7 8 9. their chearefull going on through great streights doth arguestrength 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 Iob 1. but his great affliction did manifest him to be no hypocrite but a sincere upright hearted man truly fearing God Virtus 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 conspicuous had it not been for his great afflictions and troubles nor Abrahams 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 gâ—â—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 especially 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 others 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 Hos 5.15 Isa 26.16 Lord saith the Propheâ— 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 Souldiers and Marriners were merry and thought not on God but when in
good meanes to cure a man of love of the world sicknesse poverty persecution and other great troubles make men weary of their lives Elias when he fled from the wrath of Jezabel and Ahab 1 〈◊〉 19 4. he sate under a Juâ—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 tâ—r our worldly 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 faâ—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 himselfe 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 shipwrackt at Sea when hee sees there is no other way to be saved but such a rocke or planke Heb. 11.17 18 19. 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 themselves wholy on God heare his words 2 Cor. 1.9 10. We received the sentence 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. Act. 27.20 No small tempest lay on us saith the Apostle 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 himselfe 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 troubles 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 Ps 110.50 Contraria juxtase posita magis cluceseunt how sweet will the word to be to him that finds no helpe no comfort in any outward thinâ—â— 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 sweeter 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 glory it selfe and make it more sweet and glorious Great afflictions 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 sweeâ—en the life to come and make it more excellent and soul-ravishing 13. The Lord dealeth thus with his people to increase thankfullnesse 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 received 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 presently 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 Hest c. 4. 9. a desperate pinch then God workes their deliverance and they were much affected with it when a man is brought to extremity then mercy affects much and accordingly the heart is inlarged in thankfulnesse The more bitter the affliction is and the greater the extremity the more welcome and thanks-worthy mercy 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 Pro. 27.7 sayes Salomon 14. Lastly the Lord suffers the enemies of his people to prevaile and bring his people to an extremity that he may have occasion 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 dissolved 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
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 devoure them David saith My soule dwelleth among Lyons Ps 57.4 22.21 Wicked men are in the sacred Scriptures likened to and called Lyons Doggs Wolves Vipers Serpents and almost all manner of savage beasts because they have the like evill dispositions and doe like actions and the godly are compared to Lambes Doves Sheepe and other such like harmlesse profitable 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 2 Cor. 4 17 Take them at the worst they are but light afflictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light in comparison of what we deserve and what our Saviour suffer'd for us and what wicked 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 mâ—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 welfare 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 Rom. 8.28 Pro. 18.14 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 befall 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 afflictions 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 Ps 125.3 This light affliction saies the Apostle which place also clearly proves the former branch which is but for a moment The originall differs some thing in words from our translation but nothing from the true sense and meaning 2 Cor 4 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iâ—â— 54 7. Rom. 8.18 For a small moment have J forsaken thee but with great mercies will I gather thee saith the Lord to Israel The troubles of the godly are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufferings yet they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 câ—n doe it is but till death they end with death There the wicked cease from troubling Job 3.17 18 19. 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 increase his glory makes Heaven more sweet and welcome Our bodies are but earthly Tabernacles now a Tabernacle if generally 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 body estate c. therefore not to be regarded because temporall but the things which are not seene are eternall 2 Cor. 4 18. Therefore saith the Apostle Let them that weepe be as though they wept not but things that are invisible are to be regarded 1 Cor. 7.30 and seriously thought on the wrath of God the pains of hell so Heaven lâ—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 Abraham that the world may see the truth and strength of their faith patience love to God c. Gal 6 17. 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 behalfe 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 champions as was Abraham Job the Martyrs and some others therefore the Apostles
our Saviour to his Apostles and they shall per ecute you delivering you up into the Synagogues and into prisons c. If you were of the world the world would love it's owne Ioh 15.19 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 Vltiâ—a Ecclesiae nota est faelicitas temporalu Bel. de notis Eccies and so along to the Macchabees that very many that feared God were victorious 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 David c. and yet were the deare servants and children of God the dearly beloved of his soule Heb. 12.5 c. 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 Vse 5. even the most grievous to be brought into the Mount into extremities 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 pricking 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 adversaries 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 extremity 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 Baâ— there all enemies shall be far off all evils removed all teares wiâ—ed from the Saints eyes all cause of sorrow done away yea sinne it selfâ— shall be utterly abolished there shall be an absolute freedome frâ—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 labour after Heaven with Paul willing to be dissolved and be with Christ Phil. 1 21. Psal 4â— 2 which is best of all when divine providence shall see good and caâ—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 Rev. 22.10 Come Lord Jesus come quickly And here I desire to leave you awhile in your most serious thoughts longing desires and labouring after Heaven where there is fulnesse of joy in the presence of God Psal 16.11 and pleasures for evermore And thus much on that first point or observation which is much more then I at first intended Vse 5. 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 Doct. 2. 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 extremiâ—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 deliver 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 minate of time to Jacob Gen. 32.3.6 33.1 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 14.12 13 14. 1 Sa 23.26 17. Ionah 2.1 10. Hâ—st 6. â— 4 10. Dâ—n c 3 6. Act. 12. 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 executed 2. Of delivering the whole Church or great multitudes of his people together Exod. 6.7 7.45.13 3. v 14.10 Cap 16 2 12. We read of Gods delivering Israel out of Aegypt in the height of their misery with a mighty hand Againe at the red Sea when they were in a mighty strait bringing 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 of d 2 Chr. 14 6.11 Asa e 13 13. Abijah f 20.12 Iehoshaphat and in g Hâ—st â— 12 7.5 Hesters dayes Many more Examples to this purpose may be given but these may suffice This is the first That
and the Parliaments vigilancy discovered prevented and disappointed in a great part that all hath turned to their dis-advantage and the good of the Church and furtherance of the worke of God that is upon the wheeles and the whole carriage 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 Ps 43 5. And therefore plucke up your spirits prepare for the worst yet looke beyond 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 preserved his people and then thinke of what Manoahs wife said to her distrustfull timor us husband Jud. 13.22 23. 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 ever he was yea and doth so too when there is the like occasion 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 Job 13.15 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 but a brunt Indeed when I looke upon our many great crying sins Gods Justice Purity and Holines and the unwillingnes of many to be healed yea obstinacy in their evill 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 notwithstanding yea by the adversaries plots though full sore against their minds and when I also looke upon the intolerable insolency impiety blasphemies and confidence of victory 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 nothing Is not or may not this be thought to be the time when the witnâ—sses the godly Ministers slaine by the Prelacy 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 office are risen againe from the dead restored to their Ministery 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 Aâ—tiâ—les agaist B Wrâ—n and so upward for divers yeares together Observe what is said by Saint John of the witnesses v. 12. And they ascended up to Heaven in a cloud Rev. 11.12 13 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of men but of the names of men Names are sometimes taken for Titles and Offices were slaine viz. in this earthquake alteration and reformation of the Church Now if there be found about 7000 of the Prelates Chancellors Arch-Deacons Officials with an Et caetera 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 cannot be long nor great in respect of the downfall of our adversaries 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 Heb. 10 34. 1 Sam. 30.6 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 Heb. 11.24 25 26. who refused to be called the son of Pharaohs 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
record to posterity speciall mercies and deliverances For 1. So we are commanded after God had delivered Israel and discoâ—sited Amalek Gen. 35.1 God commanded Moses saying Write this for a memoriall in a booke Likewise when God had brought Jacob safe home againe to his native country and delivered him from the wrath of his brother Esau God bad him goe to Bethel and make there an Altar unto God Josh 4. â— namely to offer sacrifice of thankesgiving unto God who appeared unto him when he sled from the face of his brother Esau 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 â—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 Ex. 15.1 Jud. 5.1 Isa 38. â— Also in spirituall Songs and Psalmes So did Moses Israels deliverance out of Aegypt Deborah 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 danger of death Hest 9 10. c. ver 29 30 31 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 fâ—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 unthankfull for great and extraordinary mercies and deliverances out of extremities wherein Gods goodnesse power wisedome mercy Reas 1. 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 blessed 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 1588 1605. 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 extraordinary 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 beneâ—it of them should know them and blesse God for them Psal 102 18. This shall be written for the generation to come and the people which shall be created shall praise the Lord. Secondly It is equall also that there should be some proportion 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 especially if publicke and much more should we labour to perpetuate 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 2 Cor. 5.14 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 Psal 32.6.44.1 c. 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 v. 4 5. 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 remembrance of former mercies to his people though long before 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 Sam. 17.34 2 Cor 1.10 Paul and others Vse of Reprehension This being a duty so apparent and necessary it may serve to reprove and condemne the great ingratitude and vile practise of most men and of our selves in particular who are so far from perpetuating 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 deliverances We cannot looke any way beside mercies If we looke into our selves we have our being our soules and bodies all our members 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 deliverance 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 delivers us every day from many knowne and more unknown dangers 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 deliverances 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 invincible Navy Aâ—no 1588. as the Adversaries themselves stiled it In November 5. 1605. when there wanted but a very little time to be added to make our King that then was and He that now is 1605. 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 Kingdome our Religion Lawes Liberties and all to come to nothing 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 Germany this was the mighty worke of God So God did wonderfully 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 earnall reason there was little or no hopes of enjoying either Againe for our selves at home 1639. 1640. 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 party 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 consciences 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 Psal 126.1 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 ordinary mercies Many are like the ungratefull Tenant that enjoyes 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 Mat. 21.34 41. 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 mercies 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 Deut 3â— 13 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 Gen 49.23 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 Psal â—8 42.10 21. Ingratus est qui diâ—sâ—â—nutat in gia â—or qui non redd â—â—ngâ—aâ—â— sâ—mus omniâ—i qui oblitus est Sâ— de Bâ—net 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 Iudg 1623. 1 King 5.18 Jer 44.17 18. 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 many 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 belongs to God only 4. Many doe sleight and undervalue mercies and deliverances accounting great mercies small and small none or not worth the taking notice of them 1 King 9 1â— 13 Deu. 19.20 Psal â—6 24 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 unsatiable 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 seâ— such great things done as of late have bin done for England and that other Nation blessed be God and even guâ—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 perpetuate the praises of God and the remembrance of his mercies So especially doth that wicked Balaam of Rome by his Buls and Excommunications and his Abettouâ—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 terrible to their enemies Cursed be he that curseth you Gen 27.20 Num. 24.9 and blessed 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 Vse of Exhortation Secondly Whatsoever others doe or our selves have formerly done yet let us now be hence convinced of our failings be humbled for them and excited to our duty and that is 1. To give God the praise of all mercies and deliverances and of all his wondrous workes God gives deliverance to his people 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 Isal 50.15.105 2. and talke of all his wondrous 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 preserve support comfort it and perfect his mercies and evermore mightily defend it that Ierusalem may be the praise of the whole Earth Cant 6.4 Comely as Titzâ—h in respect of pure order and ordinances and terrible as an Army with banners to the enemies in respect of dâ—â—me blessing and protection To move us to thankfulnesse consider these Motives 1. The number Motives greatnesse variety sutablenesse and continuance of Gods mercies and deliverances both personall and nationall temporall and spirituall of which a touch hath bin given before And surely the more the greater and more excellent mercies 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 preferred 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 therefore set downe by way of admiration God so loved the world that he gave his onely begotten Sonne Joh. 3.16 1 Joh. 3.1 and Behold what love the Father hath shewed unto us This consideration and perswasion 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 matter 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 sutable 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 mercies and deliverances are free and altogether undeserved He is not bound to us by way of desert and debt but of free promise Gen. 32.10 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 justifie the Lord. This is very considerable to move us to thankfulnesse 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 murdered 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 miseries 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 accusing condemning tormenting conscience wants and feeles the want of pardon of sinne and Gods favour this is the greatest 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 mâ—râ—rs and deliverances which we by the goodnesse 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 themselves 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 into 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 goodness 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 plentiful 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 Nescis quid serus veâ—at veâ—pâ—r 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 thankfulnesse Unthankfulnesse Exod 14.21 Eccles 1.7 as it were dries up the channell of Gods mercy and bounty as the East winde did the Red Sea All Rivers 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 labour and pray for those mercies and deliverances so for particular mercies before thou hadst them when thou wast in want or in great feares Well were these mercies this or that deliverance 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 Luk 17 12 17. 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 Psal 107. but were unthankfull for his benefits when they had them A great shame it is we should be so earnest for a mercy or deliverance in our necessity so open handed to receive Gratias agere Deo possuâ—â—â—â— reserre non poâ—sumus Aug in â—â—l 47. and so close mouthed and strait-hearted when we have them to returne somthing 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 Prov. 16.4 Rom. 11.36 God made all things and doth all things to for himselfe All Agents worke â—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 Luk. 1â— 48 as patients of his justice for all our ingratitude and the more and greater mercies we enjoy the greater will be our condemnation if unthankfull 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 thankull for publicke mercies as well yea rather and more then for private 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 mysticall Q. But some say What must I doe that I may be kindly affected with mercies and deliverances and how may I continue the remembrance of them Answ To the first to be kindly affected with mercies and deliveces doe 4. things 1. Take notice of all more especially of more remarkeable speciall and extraordinary mercies supportment in and deliverance out of troubles for mercies that passe unobserved cannot 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 Psal 48.9 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 therefore 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 mercies received and promised and on what thou hast more then many 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 received 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 mercies Psal 45.7 as David had How great is thy goodnesse by considering the greatnesse number variety the freenesse of his mercies and continuance 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 Gen. 32.10 for hunger is the best sawce it makes every thing relish well every morsell 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 thankfulnesse 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 godly 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 Hest 6.1 Erza 4.15 as we reade of Ahasuerus 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 Deut. 4 9 10. Only take heed to thy selfe saith Moses to Israel that thou forget not the things which thine eyes have seen but teach them thy children specially the day that thou stoodest before the Lord c. And David Sing unto him sing Psalmes and talke of all his wondrous works and so the faithfull did Psal 105.2 Psal 44. 3. They may be continued and so the Saints have used to continue the remeÌ„brance 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 passâ—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 received 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 Isaaâ—s safety deliverance and a ram to be â—ffered in his room Jacob called the place Bethel the house or place of Gods speciall presence because God there appeared 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 Gen. 32.20 â—1 â—â— 49. Galeed Mâ—zpah and many other places so called 4. Likwâ—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 oâ—eâ— dayes of Purim and others 5. In Songs and Psaâ—mes Exod 12.11 14 Hest 9.26 as Exod. 15. recording Israels deliverance from Egypt and Judg. 5. Gods mercy in saving and delivering 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 provision 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 effâ—ctually bow our hearts to performe upon all occasions To whom be all honour praise and dominion in all the Assemblies of the Saints in all places from henceforth and for evermore Amen FINIS COurteous Reader I pray thee correct with thy pen these â—aâ—ltâ— which have escaped in the Printing in some copies vs◠〈…〉 for 〈◊〉 reade Isaac p 9. l. 30. for faâ—â—en 1. soften p. â—0 l. â— for â—eek 〈◊〉 p â—1 1.21 for ignoâ—â—â—y r. ignorâ—nce p 16. l 18. insert this word beare and adde out to with p. 30. l 38. for in r. â—e p 31 l. 35. for trust r rest p c 5 l. 3â— interâ— that â—tter the word extremities p 48 l. 4. add this 2. As God weakens strong means against his people so he dâ—livereth his own people by strengthning them and that especially â— wayes p 48. l. 9. for Asia r â—sa l 30 for wholy r help p. 49 l 10. for Saul r. Paul p 50. l 11 r the Philistines to 〈◊〉 Sâ—ul p. 53 l. 5 for arme r. arme p. 74. l. 18. make after share p. 75. l. 1. for through r. though l. 18 for put off r part and l. 21 for while r. retaile
though used as rogues whipped went away from the counsell Act. 5.4 reioycing that they were worthy to suffer shame for lâ—â— 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 suffâ—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 Sam 2.30 Phil. 2.29 30. 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 Rom. 8.17 Rev. 3 4. 6.11 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 honour and dignity for such Here Abrahams faith and obedience is recorded to his everlasting praise Therefore our Saviour pronounceth such blessed Luk 6 22 23. Mat. 5.11 12. 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 hereafter how great and grievous soever they be for the present 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 consequently 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 Iob 23.10 make them more heavenly minded c. Also the afflictions and troubles of the Church as now in Germany in Ireland and in England tend to fit them for greater mercy for Christs government and Ordinances in a more excellent 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 Ordinances 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 foolishnesse 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 Rom. 8.17 2 Tim. 2.18 2 Cor. 4.17 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 exceeding 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excelâ—enter excellentâ—â— gloriae Pondus Beza 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 â—go Christianus 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 Rom. 5.3 refused to be called the son of Pharaohs daughter chusing rather to suffer affliction with the people of God then to enioy the pleasures of sinne for a season esteeming there proach of Christ greater riches then the treasures of Egypt and the faithfull Jewes to suffer the spoyling of their goods with ioy 〈◊〉 10.34 And the Lord Christ himselfe for the ioy that was set before him endered the crosse 〈◊〉 122. and despised the shame Let us consider those things to stay our hearts make us patient and with cheerfulnesse 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 afflictions 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 notwithstanding all their sufferings yet were they still Gods peculiar 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 adversaries which is to them an evident token of perdition 〈◊〉 1.28 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 Luk. 21 1â— 13. and most against the most eminent of them They shall lay their hands on you said
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 Iob 13.15 Ps 37.17 14. The Lord upholdeth the righteous though he fall viz. into great teâ—tations and troubles he shall not be utterly cast downe for the Lord upholdeth him with his hand Even in spirituall desertions there is still a secret hand of God which doth uphold them that they doe not wickedly depart from him nor frowardly behave themselves in his Covenant but there is still a generall recumbency 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 fallen upon us said Rahab and the Inhabitants of the Land faint because of you Josh 2.9.11 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 Jud. 7.13 17. 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 delivered from their designes 2 Kin. 3.22 â—3 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 Relation of the Parl. begun at Westâ—min 1386 p. 17. when with the forces raised in Lancashire Cheshire and Wales he came up towards London against the Parliament 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 Exod. 14.25 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 heavily 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 approaching when God smites men in their wits So he dealt with Pharaoh king of Aegypt Isa 19.11 13. The Princes of Zoan are become â—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 sonnâ— 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 deluded him to the destruction of Aegypt 2 Sam 17 7 14 So God turned Ahitophels politick counsell that would have been very prejudiciall to David and his men into foolishnesse 2 Chro. 10. 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 pursue their designes against his people and so delivers them as David from Absolom and petitioning Israel from Rehoboams intended 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 greater part of his Dominion from him 2 Chr. 10.13 when he would not be disswaded from going on to oppresse his petitioning Subjects Fifthly sometimes by restraining their malice when it comes to the upshot and turning their hearts towards his people and enclining them to peace Gen. 32.6 with 33.4 10. 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 31.24 â—9 So he did restraine Laban and encline 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 hâ—th the hearts even of Kings in his hands Pâ—â—â— 21.1 and turnes them as the rivers of waters whithersoever he pleasâ—th First by putting courage and strength into his people making the weake and feeble strong and the faint-hearted valiant So he did a 1 Sam. 11.4 5 6. Saul to deliver Israel out of the hands of the Philistines b Cap â—4 v. 6. Jonathan to slay many of them and route their army c 2 Chron 13 1â— 15 16 17. Abijah and the men of Judah to slay 500000. of their enemies d 14 9. Acts and Mâ—â—â—â—ents p. 207 col â— 208. col 1 l 70. 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 * Relation of the Parliament begun at West-â—enster Anno 1â—86 p 4 5 â— 7. 12. 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 Religion to doe wonderfully even to admiration Likewise into the Protestants in France to defend theâ—â—selves and Religion against them that would destroy both Likewise into the Appellants The Duke of Glocester the Earles of Arundell and Warwicke in the raigne of King Richard the second to preserve the
Iob 1.2 3. that he had not an Oxe or Asse or Sheep left him his servants and children 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 See Mat. 6.25.20 3â— 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 Verily I say unto you Mat. 19 27 28 29. that every one that hath forsaken houses or brethren or sisters or father or mother or Wife or children or land for my Names sake shall receive a hundred fold and shall inherit eternall life 3. In case of violent temptations looke upon Saul he was buffeted grievously he prayed often that God would free him from it notwithstanding â—od still continued his affliction though very heavy yet at last after divers fervent prayers God gave him this comfortable answer 2 Cor. 12.7 8 9 My grace is sufficient for thee If God lay on weight he will give shoulders and strength to beare it 1 Cor. 1â— 13 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 David 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 There is 〈◊〉 3 fold heâ—ing of prayâ—r viz 〈◊〉 observation of approbation of testification Mat. 5â—â—â— â— Cor. 12.8 9. 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 Moâ—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 Prophet Isaiah 〈◊〉 â—0 1â— 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 aâ—â— 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 Vss 4. 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 Psal 50.15 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 Ioâ—ah 1.5 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 Rom. 8.27 according to the will of God and therefore being the worke of Gods owne Spirit and according to his will it cannot but be accepted and prevailing 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 beloved 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 constantly 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 greatest 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 extremity 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