The Argu­ment of the Psalme.THis Psalme is a thanks-giuing to God for his great mercy in preseruing his people, placed as the Stories do shew in the midst of the Gentiles and heathen people, and as a flocke of sheep in a wilde for­rest, or in respect of the multitude, as a Citie compared to a mightie kingdome, being compassed on euery side with the Kings of the Assyrians, The people of Israel, as a sheepe a­mong many wolues. the Egyptians, the Am­monites, the Ishmalites, the Moa­bites: who Sathan had stirred vp with deadly hatred to vexe and persecute them, seeking by all meanes to roote out them from off the earth; that thereby hee [Page 5] might vtterly deface and abolish the word and worship of the Lord. This danger Dauid saw, and than­ked God which had preserued his people from the rage of many Lyons and Dragons: which notwithstan­ding, that they neuer ceased to seeke their destruction, yet all that they went about was in vaine. And what a miracle was this, that this people could so long continue, notwithstanding the malice and rage of so many deuils.

Dauid therefore in this Psalme, exhorteth his people to be thank­full to the Lord their God, for so mightily preseruing, defending, and deliuering them from the vio­lence of so many Nations and Kingdomes, hating them, and persecuting them on euery side.

If the Lord himselfe had not beene on our side now, may Israel say. If [Page 6] the Lord himself had not been on our side when men rose vp against vs, &c. Here the Prophet Dauid exhor­teth the people to consider how mercifully God had deliuered thē from the hands of their enemies, and how miraculously he had pre­serued that kingdome, and also to praise God with him for the same: which words are not to be restrai­ned to Dauids time onely, for the Heathen people had oftentimes before warred against them with such force and power as was like to the rage of most huge and terri­ble floods of water, whereof hee speaketh here, ready to ouerflow them: therefore seeing he mentio­neth heere no one kind of deliue­rance, it seemeth that he meaneth in these words of thanksgiuing to set forth whatsoeuer God had done for the succour and deliue­rance [Page 7] of his people at any time be­fore. Wherein he sheweth as it were in a glasse, the dangerous e­state of the Church from the be­ginning, that the faithful may learn to know, that it hath not been pre­serued, by the strength and pollicy of man; but by the miraculous po­wer & hand of God: and therefore in their troubles and afflictions should alwaies fly to God for help and succour. Israel signifieth the people of God: let vs acknowledge thē that there is no way for Gods people to escape the hands of their enemies, but by the help & power of God; and that he will haue the praise and glory therof to be giuen to him alone. This praise can none giue vnto God, but the true Is­rael: hauing experience both of their owne weaknesse, the force and power of their enemies, the [Page 8] dangers past, and of the mercifull helpe and protection of the Lord.

Hence wee learne that it is our dutie to binde our selues by solemne couenant & promise to God; Solemne vowes a christian dutie. that so he deliuer vs from misery, trouble, af­fliction, iudgments, punishments; and from vnreasonable men: that then we will offer vnto him prayse and thankesgiuing, call vpon him, serue and worshippe him all our dayes.Gen. 28.2.21. Iacob vowed that if the Lord would bee with him in his iourney to keepe him and defend him in it: hee would then build an house to God and worship him there. Iosias made a couenant vnto the Lord, and all the people with him,Psa. 1.16.14 31. to serue the Lord, who did deliuer him from the curse of the Law. Dauid did often vse this to binde himselfe by coue­nant to serue the Lord: hee payde his vowes hee made to God. So [Page 9] Iephtah vowes vnto the Lord that that hee would offer sacrifice vnto the Lord, who gaue him victorie.Iudg. 11:30. And though the matter of his vow was vnlawfull, yet his vow to ho­nor God was the fruit of his faith. Well then, seeing it is not onely lawfull (but our dueties euen) to make solemne couenant vnto God, that if he shall be fauourable vnto Sion, and build vp the walls of Ierusalem: that if he shall deli­uer vs from any misery, iudgment, or affliction whatsoeuer; that then wee will bee carefull to honour God, and to bee thankfull to his Maiestie. Let vs then make this couenant with the Lord our God, let vs vow obedience and newnesse of life: and let vs say with Dauid, Psal 119.106. I haue sworne and haue stedfastly pur­posed to keepe thy righteous iudge­ment. Let vs euen take a solemne [Page 10] vow of our owne soules, that by the grace of God wee will haue more care to prayse him, to honor him, to serue him, to call vpon him. And so accordingly let vs be mind­full to performe the same: for the Lord will require alll the vowes we make vnto him.

First, this may stirre vs vp to consider what a solemne vow and promise wee haue made in Bap­tisme: (that is) to forsake the diuell and all his works, the vaine pompe and glory of the world, that wee will forsake sinne and Sathan, so as we will not bee led nor ruled by them, yea that wee will manfully fight vnder the banner of Christ Iesus, become his faithfull souldiers and seruants vnto our liues end.

Secondly sworne ser­uants.Not onely are we bought to bee Christs seruants, but also wee are sworne: for Baptisme as on the part [Page 11] of God, it is a seale of the couenant of grace, to confirme that promise of remission of sinnes, which God hath made to vs in the blood of Ie­sus Christ. So on our parts it is a solemn resignation of of our selues and our seruice to the Lord, wherin we giue vp our names to be enrow­led among his Souldiers and ser­uants, swearing, binding and ob­lieging our selues to reounce the seruice of the diuell, the world and the flesh. And this oath of resigna­tion we haue renued, so oft as wee haue communicated at his holy table: whereof it is euident that they who haue giuen their names to Christ, and yet liue licentiously walking after the flesh, are for­sworne Apostates, guilty of perfi­die, and of foule Apostasie and desertion from Iesus Christ.

And thirdly, Not onely are wee [Page 12] bought and sworne, but we haue receiued wages and payment in hand,Thirdly wee haue recei­ued wages before hand of seruices to be done. which should make vs asha­med (if wee haue so much as com­mon honesty) to refuse seruice to the Lord, whose wages wee haue receiued already. It may be sayd to euery one of vs, as Malaciah in the name of the Lord spake to the Leuites of his time.Mala. 1.10. Who among you shuts the dore of the Temple, or kin­dles a fire vpon my Alter in vaine. And who among vs can stand vp and say, that he hath done seruice to the Lord for nought. Consider it when you will, for euery peece of seruice ye haue done to the Lord, ye haue receiued wages more then ten times: who hath called aright on his name, and hath not beene heard? who hath giuen thankes for benefits receiued, and hath not found Gods benefits doubled vp­on [Page 13] him? who hath giuen almes in the name of the Lord, and hath not found encrease? I speake not of rewards which God hath promi­sed: I speake of that onely which we haue receiued already, the least of all Gods mercies shewed vnto vs already, doth farre exceed all the seruice that wee poore wretches haue done vnto him: as therefore wee are content to receiue the Lords pay, so let vs neuer refuse to giue the seruice of our bodies and spirits vnto him.

This is the couenant which wee haue made euery one of vs in our Baptisme and entrance into the Church of God, before the pre­sence of God and his Angels: be­fore the congregation and Church of God: but (alas) we breake it day­ly, and haue no care nor consciēce to keepe it. Well let vs know this [Page 14] for a certaine, that the Lord will one day require our couenants & vowes made vnto him: for hee lookes wee should aswell keepe them as make them. Well then, wouldst thou bee loth to breake thy vow, couenant, or promise made to an honest mā, especially it being in thine owne powre to keep it, and such a promise as the kee­ping whereof may procure thee much peace, liberty and happi­nesse: I know you would; Oh then let vs bee as carefull to keepe pro­mise with God, to renounce the world, the diuell, and our sinfull lusts: so shall wee bring much ho­nour to Almightie God; and e­euerlasting good vnto our owne soules.

If the Lord himselfe had not bene on our side when men rose vp against vs, &c.

We learne hence,Publicke thankesgi­uing after deliuerance required. that it is the dutie of euery Christian man and woman to pray in publicke and priuate, for the safetie and good estate of the Church. So likewise, it is our dutie publikely to render thankes vnto God for deliuerance besto­wed vpon the same. We must not be like the nine Leapers, who haue wide mouthes to beg, but no heart nor mouth to giue thankes for be­nefits receiued. It hath euer beene the care and religious custome of Gods Church and people, after great and notable deliuerances from apparant and common Iudg­ments, to render heartie and earnest thankes vnto God in solemne and publike manner.Gen. 8.20. When Noah and his Sonnes and family were new­ly deliuered from perishing in the flood, he did the first thing builde an Altar, offer sacrifice, and call [Page 16] on the name of the Lord; so Mo­ses and the Children of Israel after their deliuerance out of Egypt, when they were safe, and their ene­mies drowned, doe deuoutly and publikely sing praise and thankes vnto the Lord.Iudg. 5.1.2.3. Deborah and Ba­rake doth the like. And the Iewes being deliuered from Hamans trea­son,Hcster 9.19 20. reioyce and keepe a solemne day to sing praise vnto the Lord.

Well then, let vs apply this vn­to our selues; we are by Gods bles­sing the true Church and people of God; professing the Gospell of Iesus Christ, truly, hating all su­perstition and Idolatry, and for this cause cannot want many ene­mies; the Papists the most subtill, cruell, and malicious enemies of Gods Church, haue often set vp­on vs, assaulted vs, sought to haue inuaded our King and Countrey, [Page 17] as in eightie eight by sundry trea­sons to kill our late Queene of fa­mous and blessed memorie. And to destroy our gracious King, Queene, and all his posteritie: But amongst the rest, and aboue all the rest, none comparable to that last treason, which was most close and cunningly wrought a long time, in contriuing most bloudie and deuilish, most barbarous and sauage, threatning and seeking to destroy and roote out, our King, Councell, Spirituall and Tempo­rall Magistrates, ayming at the vtter subuersion of our English Nation: both Church and Com­mon-wealth. And surely if we con­sider well of it, I doe not see in all the Bible the like deliuerance so wonderfull and admirable.

First, being so long a time in hatching and contriuing with such [Page 18] secresie and concealement.

Secondly, being vnder the ground in hell as it were, in a place vnder the earth, desiring darkenes more then light, because the deede was euill.

Thirdly, being brought so neare the execution of it, and neuer knowne nor suspected before.

Fourthly, being disclosed so strangely, euen by one of the tray­tors themselues, one of the chiefe Actors in the tragedie. Being so generall, so fearefull, and so mon­strous, that it should not haue bin onely to the destruction of one or two, but of the chiefe of the whole land, King, Queene, Prince, Iudges Bishops, in a word, the flowre of the whole kingdome: the want of any one whereof were a blemish to a State, and would bring a ruine to a kingdome. Now doe as A­hashuerosh [Page 19] did,Hest. 6.1.2. cause the records to be read, and chronicles to be sear­ched, ancient and moderne, diuine or prophane, amongst the Turkes or Painims; yea if hell keepe any records search there, and see if yee can patterne this conspiracy, or match this danger.

But there is no councell against the Lord, mans wisedome is foo­lishnesse vnto him, his greatest strength but weakenesse, his life but a breath, and his honour but a blast.

So then we see we haue as great cause to render thankes vnto the Lord as any people or nation vn­der heauen; that fifth day of No­uember is a day to be remembred, and neuer to bee forgotten, a glad and ioyfull day, and we ought eue­ry one in publicke and priuate to stirre vp our hearts in thankesgi­uing [Page 20] vnto the Lord, For it was the Lords doing, and it is maruelous in our eyes: It is the day which the Lord hath made for the glory of his Name, let vs reioyce and be glad in it.

Now it is not enough to keepe that day as an idle holy day, to rest from labor and work, to ring Bels, and make Bonfiers, to giue our selues to eating, drinking, and swil­ling, to sports and pastimes, for this is no honour to God.

But first our thankefulnesse must appeare in a most reue­rent and thankefull commemora­tion, and Remembrance of this so great and wonderfull a deliue­rance, wee must call it to mind, thinke of the greatnesse of it, wee must speake of it to our Children and Posterity, and call vpon them to bee thank­full, [Page 21] for the Child that is yet vn­borne is bound to blesse God for it. Exodus 12.6.

Secondly, we must sing Psalmes of praise and thanksegiuing vnto God, in token of thankfulnesse and that publikely in the Church and Congregation of Gods peo­ple.

Thirdly we must come together into Gods house to heare his word and call vpon his name, and that is a speciall part of our vnfained thankfulnesse.

Fourthly, wee must testifie our thankfulnes in most hearty & duti­ful obedience, which is the greatest and the best sacrifice. 1. Sam. 15.22 And if this be wanting, all that wee do is nothing worth. Esay. 29.13. so that for our generall deliuerance there should be a generall thankse­giuing in a generall reformation [Page 22] of Church and Commonwealth, of our hearts and sinfull liues: o­therwise wee are indeed vnthanke­full if still we liue in sin & rebellion. Then notwithstanding our keep­ing a day, ringing of Bels, sport and play, if their follow no reformation of our liues, wee may iustly feare a more dreadfull iudgement: if not vtter ruine and destruction to fol­low. Now (alas) where is this vse of Gods mercy and our deliuerance, where doth the people reforme their liues, reforme their wayes, grow more religious, consciona­ble, and carefull to heare, reade, pray in their families: it is but a wonder of nine dayes, men make little or no vse of it, but to talke of it and speake of it.

And lastly, our thankefulnesse should beget in vs an earnest ha­tred of Popery and superstition so [Page 23] vilde, faulse, mischieuous, bloody, and cursed religion: to abhorre it, to haue nothing to do with it, but to abandon it: which that all estates and degrees of men may do, the Lord grant for his mercy sake. Amen.

THis repitition is not in vaine for whiles we are in danger our feare is without measure, but when it is once past, wee imagine it to haue beene lesse then it was indeed and this is the delusion of Sathan to diminish and obscure the grace of God. Dauid therefore with this repetition stirreth vp the people [Page 24] to a more thankefulnesse vnto God for his gracious deliue­rance, and implyteth the dangers which they had passed. Where­by we are taught how to thinke of our troubles and afflictions past, least the sence and feeling of Gods graces vanish out of our Minds. And heere note how God dea­leth with his people in their distresse, who suffereth their e­nemies so farre to preuaile o­uer them, and deferreth his helpe so long till it seeme vnpossible for them to escape: so that they are compelled to confesse and acknow­ledge that they must needes haue perished, if the mighty hand of God had not deliuered them: These two things, then wee see the Israelites here to acknowlegde first that the Lord was on their side; that is, suc­coured and deliuered thē, then also [Page 25] that it had not beene possible but they must vtterly haue perished if God had not preserued and defen­ded them.

Dauid saith,Psalm. 129 1.2.3 that albeit he was persecuted and sore oppressed for his profession, yet no troubles could make him swerue from the Testimonies of God; Trouble is the best tryall of true Religion: It is no great thing to cleaue vnto the Tes­timonies of God, when none pur­sues them for it; when authority al­lowes it; when honour and pros­perity followes it: It is no great praise then to professe it. When the Lord gloried of his Seruant Iob, That he was an vpright man, fearing God: yet Sathan replyed;Iob. 1. And what maruell doth Iob worship God for no­thing: he knew there were many hire­lings, & temporizers in the world that worshipped not God sincerely [Page 26] and therefore would not continue it, hee thought Iob to bee one of these: lay now thine hand vpon all that he hath, and hee shall blaspheme thee to thy face. But he was deceiued for the more he was crossed, the neerer did he cleaue vnto the Lord. Let vs remember as Saint Paul hath warned vs, wee haue not yet resisted vnto blood, neither that which S. Peter cals the fierie triall haue we endured, and yet what a shame is it to see how many are become coulder in Religion: an e­uident argument that they were neuer truly religious: for if they cannot stand against offences, how should they stand against oppressi­ons and persecutions.

They haue swallowed vs vp quick, in these words he expresseth, not onely the strength and rage, and cruelty of the enemies, but also [Page 27] how weake and vnable the Isralites were to withstand them: and here he vseth a similitude takē of fierce and outragious beasts, whose pro­perty is, when they haue taken their prey, to swallow them aliue. Like­wise when wee would expresse the cruelty or malice of any towards vs, we are wont to say, he hateth mee so deadly, that hee could finde in his heart to eate mee, or swallow mee vp quicke: the Prophet meaneth then that their enemies were so many and so mighty, that they needed no armour or weapons to destroy them, but were able like fierce and cruell beasts, to swallow them vp aliue, being so weake and so little a flocke; let vs learne then to sing with Dauid; If the Lord had not bin on our side, whose mighty hand hath deliuered vs, whose power a­lone hath preserued vs: and al­though [Page 28] the world rage against vs: though Sathan vexe vs neuer so sore, they cannot hurt vs. Be of good comfort saith Christ our Sa­uiour: For I haue ouercome the world Againe, I giue vnto them euerlasting life, and none shall take them out of my hands.

First, this teacheth vs to remem­ber and meditate of all such graci­cious deliuerances, which he shew­ed vnto vs either in general or par­ticular; from treasons, trecheries, con­spiracies, & the like: in regard wher­of we had long since bin consumed had not God taken our parts a­gainst those that rose vp against vs, whose purpose was to haue deuou­red vs: in regard of which treason we may truly say as Dauid: & now may England say, If the Lord had not been on our side, if the Lord himselfe had not bin on our side, when men rose vp [Page 29] against vs, viz. the Papists, they had then swallowed vs vp quick, when their wrath was kindled against vs, &c. Let vs againe remember how nere their purpose hath bin broght to passe, ready euen to take effect, as we haue spoken in the 1. verse, & yet their net is broken, and wee are deliuered. This will make vs to hate and abandon all sinne, which are the cause for the most part of al his punishments,Lam. 3.39. this will make vs a­fraid to displease God by any one sin, fearing lest he should iustly giue vs ouer vnto the wil of our aduersa­ries: this will make vs to fly to him for help & succor, to depend vpon him, to seek by all meanes to come into his loue and fauour, Least his wrath be kindled, and so wee perish from the right way: in a word this will be a speciall meanes to quick­en vs to the performance of all [Page 30] dutifull obedience vnto our good God, who hath been so gracious and mercifull to vs, thus to deliuer vs.

Secondly, we must call to minde often our perils by land, by water, by fire, at home and abroade; our danger in sickenesse and diseases: & how many wayes God could plague vs: with strange and grie­uous visitations, as the stone and chollicke, the frencie, madnesse and manifold destructions: frō all which the Lord hath graciously preser­ued vs. We must remember Gods mercy in preseruing of vs in our conception, in our birth, in our in­fancy, youth, middle age, old age, and how he hath continually pro­uided for vs all things necessary, whereas hee might iustly for our sinnes haue sufferd vs to starue and and famish for want of foode: infi­nite [Page 31] are Gods works in preseruing of vs, which neuer ought to slip out of our mindes, but to be trea­sured vp in faithfull memories, ac­knowledging that God and none but he doth all things for vs: and who therefore would abuse this bounty and goodnesse of God, and not rather as the Apostle Paul sayth, Be moued by these to forsake our sinnes, and turne to God by true repentance: Rom. 2.4.5. being led, as it were, by these to returne the more speedily vnto God.

Here first wee are to consider how great things God hath done for our soules, how he hath kept vs from the spirituall famine, in giuing vs his word, to bee so plainely and plentifully taught: how hee hath kept vs from the powre and snare of the diuell: how hee hath pulled vs out of the dungeon of hell: and [Page 32] hath deliuered vs from Sinne, Death Hel, and Condemnation, how he hath made vs to know his Wil, to vnder­stand his Word, how he hath inlight­ned our vnderstandings: informed our Iudgements in Truth, Psal. 24.2. sanctify­ing our affections, renewing our wils; rectified our reasons, pacified our troubled consciences, asswaged the maledy of our minds: how hee hath kept vs from the power and dominion of sinne: of children of wrath, he hath made vs heires of hea­uen, he hath not onely giuen vs his Sonne, to be our Sauiour, but his spi­rit to assure vs, and his Sacraments to seale the assurance of our salua­tion, in our hearts: he hath elected, called, iustified and sanctified vs: and many gracious promises hath hee made, from which he will neuer go back; that vndoubtedly he will glo­rifie vs; he gaue vs power ouer sin [Page 33] and Sathan in our conuersion: he hath giuen vs strength from time to time to withstand the temptati­ons of the world, the flesh, and the diuell, so that wee may truely say, What could the Lord haue done more for his Vineyard? the Lord hath not dealt so with euery Nation, neither had the Heathen such knowledge of his Lawes. O that men would wise­ly consider these things, it would make them leaue sinning, & moue them to exercise themselues, medi­tating day and night to liue so, and to please God. O my people (saith God) What wrong haue I done vnto thee? or wherein haue I wearied thee, Micah. 6.4, 5, 6 testifie against mee? I haue deliuered thee, redeemed thee, and sent before thee Moses, Aaron, and Meriam i. Minister and Magistrate, O my peo­ple, remember now, &c. and this with Dauid, this will make vs cry out and [Page 34] say, Come, and I will tell you what the Lord hath done for my soule.

Secondly, we must remember the manner how God hath thus preser­ued vs both in body and soule: and that hath beene extraordinarily for the most part, on Gods part, and vndeseruedly alwayes on our part, extraordinary on Gods part, as in those manifold treasons and trea­cheries, beyond all expectation: when there haue beene no way as we might thinke for vs to escape, when they haue beene ready to put in execution their wicked deuises; then hath God awaked, as one out of sleepe, to rescue and deliuer vs, and that miraculously discouering their hidden treacheries, as wee haue shewed before: which the world knew not of.Psal. 107. O that men would therfore remember to praise the Lord for his goodnesse, and declare his [Page 35] wondrous workes to the Children of men. Againe, all this is vn­deserued on our parts, for we haue deserued iustly to bee cast off from God: for wee diserue nothing but damnation, and when we haue done all wee can doe, yet still wee are vnprofitable seruants, Luke 17. and therefore, with Dauid wee may iustly say, not vnto vs Lord, not vnto vs, Psal. 115.1. Rom. 5. but to thy name giue the praise, for thy mercy and truths sake.

Yea, when wee were ene­mies to GOD, yet did he looke vpon vs: all which as it ag­grauateth our misery, and Gods mercy, so it should aggrauate our hatred to all sin, and loue to God and goodnesse.

Thirdly, wee must remember the end of our preseruation, & that is to leaue vs so much the more without [Page 36] excuse, at the latter day, if we re­member not these things to make aright vse of them.

Secondly, to make our punish­ment, so much the greater, hauing abused Gods mercy.

Thirdly, that we may be moued by the sight and consideration of Gods great mercy, to yeeld him all possible thanks and praise, expres­sing the same, by all dutifull obedi­ence to his commandements.

Fourthly, that wee may hereby see our owne inabilitie, weakenesse and insufficiencie, how soone wee might perish, were not God our good God, to helpe vs and do for vs.

Fifthly, to make vs depend vpon his fatherly prouidence, in the vse of all meanes:Lam. 3.38. for out of the mouth of the most high, proceedeth both euill and good. That is, both prosperitie [Page 37] and aduersitie.

Sixthly, to make vs humble suters to Almighty God, for euery good we stand in need of, If the Lord him­selfe had not beene on our side, they had then swallowed vs vp quick, for it is only Hee, who preserues vs, and euery good and perfect gift comes from aboue. Iam. 1.17.

Seuenthly, to attribute nothing to chance and fortune, but all to Gods mercy in Christ Iesus.

Lastly, to deny our selues, with all that wee haue, acknowledging that not for any merit in vs, but on­ly because God had a fauour vnto vs, he hath shewed such wonderfull deli­uerance vnto vs both in soule and bo­dy: for had it not beene Gods end­lesse mercy, wee had long since beene swept away, as the Prophet Esaiah hath it:Esay. 19: Except the Lord of of Hosts had left vs a small remnant, [Page 38] we had long since beene like Sodome and like Gomorrah, for the Lord our God hath not set his loue vpon vs, for any thing in vs, but be­cause hee loued vs, Deut. 7.7, 8 hath hee de­liuered, preserued, and redee­med vs, and done all good vn­to vs.

Heere wee are briefely to consi­der of these things. First how gra­ciously God bestoweth his blessings and benefits dayly vpon vs: especi­ally how he continueth the graci­ous liberty of the Gospell amongst vs, encreasing dayly the number of faithfull Preachers: Who breake vnto vs the bread of life: this is a blessing of blessings, without which the soule may the sooner starue; yet indeed of the wicked of the world no more esteemed of, then their old shooes, and therefore they seldom heare it, lightly regard it, but [Page 39] neuer practise it: this is that pearle to attaine which wee ought to sell all that wee haue, rarher then to want it: if this meditation of the price of this word, were true­ly in our hearts, it would not bee that so many could suffer their people to starue for want of it.

Secondly, let vs remember our health, wealth, peace and liberty, & our dayly protecting vnder so gra­cious a gouernment, which wee en­ioy by God: It is in, Acte 17.28 Verse 25. and through him, that we liue, wee moue and haue our being, hee giueth vs life and breath, and all things, wee cannot liue one minute of an howre, without Gods prouidence: hee dayly prouideth for vs foode and rayment: and no good thing doth he withhold frō vs: he defen­deth vs day and night from all dan­gers: [Page 40] he maketh men to be of one minde: and liue together in vnity: he blesseth our corne, our cattell, and all our substance: he prospereth all our handy worke, our meate might be our bane, did not God continually blesse it vnto vs: wee might haue our Throats cut in our beds, were nothe watchful ouer vs, by his fatherly prouidence: he sen­deth raine to moysten the earth: Hee giueth grasse for the Cattell, Deut 11. and Hearbs for the vse of man; he causeth the Corne and oyle to come to perfecti­on, that man may eate, and haue all manner of fruit in aboundance, he ne­uer forsaketh his inheritance, he bles­seth our going out, and comming in, On foote on horseback, in compa­ny, and out of company, in publike and secret, at home and abroad, sleeping and waking, hee is all in all vnto vs. This meditation will make [Page 41] vs to receiue nothing without thankesgiuing, to liue circumspect­ly, to looke to our wayes, and to study to please God, to giue our hearts vnto him, and to make him our treasure.

First, this serues to put vs in mind of all those gracious promises that God hath made vnto vs, either of temporall blessing; or spirituall grace, which we are to beleeue, that in Gods due time they shal be per­formed, and so we shal not lose our reward. The not beleeuing of this truth, is one maine cause of sinne, and the continuance of it: and no one thing doth make the wicked so desperate in euill courses, as this, to thinke it is altogether in vaine to liue a godly life. We must therefore remember and beleeue that God is a plentifull rewarder of all those that seeke him, Heb. 11.6. Ioh. 16.23. Mat. 1.28. that whatsoeuer we aske in [Page 42] Christ his name, shall bee giuen vs. That whosoeuer commeth to Christ, Ezec. 18.31 laden with the burden of his sinnes, shall haue refreshing and finde rest to his soule: That whosoeuer doth re­pent him of his sinnes from the bot­tome of his heart shall bee forgiuen; Ios. 1.5 that hee will neuer faile nor for­sake his, and infinite such which God hath made to all his chil­dren.Heb. 13▪ 5

But especially wee ought to Meditate, and often call to mind That maine promise of life eternall, Mar. 26.16 which God hath promised to all beleeuers, and most surely will performe it: whosoeuer be­leeueth shall be saued. So God lo­ued the world that hee gaue his on­ly begotten Sonne that whosoeuer beleeueth in him shall not perish but haue euerlasting life. Ioh. 3.16

And herewithall to ioyne the me­ditation [Page 43] of the certainty of the future resurrection after death, and the full fruition of euerlast­ing glory described at large:1. Cor. 15. and if any thing in the world will moue vs to forsake our sinnes, and re­turne to God: this will.

The want of this is the cause of all manner of sinne in the wicked, they say and beleeue, that it is in vaine to serue God, Mal. 3.14. and what profit it is that wee haue kept GODS Ordinances, and wal­ked so mournefully before the Lord &c. It profiteth a man nothing to delight himselfe in God:Iob. 34.9. They say, vnto God depart from vs, and what can the Almighty doe for vs? they take the Timbrell and Harpe, and reioyce at the sound of the Or­gan: Iob. 22.17. They spend their dayes in wealth and mirth, and in a moment goe downe to the Graue, therefore they [Page 44] say vnto God, Iob 21.12, 13, 14, 15 Depart from vs, for we desire not the knowledge of thy wayes: What is the Almighty that wee should serue him? thus as the godly are stir­red vp by Gods gracious promises to serue him the better, so the wick­ed by not being perswaded of the truth of his promises for time to come, abuse Gods goodnesse, and spend their dayes in all manner of sinne, to their owne destruction.

Lastly, in a word, our remem­brance of Gods fauour toward vs must bee constant, without weari­nes, and certaine, without change: as Dauid saith,Psal. 119.93 I will neuer forget Gods Word: It must bee thankefull for all Gods mercies, spirituall and temporall.Psal. 63.5.6. My mouth (saith Dauid) shall praise thee with ioyfull lips, when I remember thee. It must be fruitful, prouoking vs to al good workes, & quickning vs to euery good duty: I [Page 45] wil meditate in thy precepts, Psal: 119-1▪ 5 and haue respect to thy wayes. It must bee chearefull in affliction, and victori­ous in time of trouble, that we may say as Dauid, Vnlesse thy law had beene my delight, Psal. 119.9▪ 2 I had perished in my affliction. And thus much of the re­membrance of Gods workes of mercy, in preseruing of vs, both for time past, present, and to come.

TErrible is the rage of fire, but much more terrible is the vio­lence and rage of water, for that no power cannot resist. Now saith Da­uid, like as huge & mighty streams of water, carried with great power [Page 46] and violence, doe suddenly ouer­throw, and beate downe whatsoe­uer they meete withall: euen such is the rage of the enemies of Gods Church, which no power of man is able to with-stand. Therefore let vs learne to trust to the Lords de­fence and succour; for what else is the Church but as a little Boat ty­ed by a Riuers side, and by violence of the water soone carried away, or as a Reede which by force of the streame is easily plucked vp and carried away: such was the people of Israel, in Dauids time, being compared to the Gentiles round a­bout them, such is the Church at this day, compared to the Aduer­saries, such is euery one of vs in re­spect of the force and power of the malignant Spirits, we are like a wi­thered leafe, soone blown from the Tree, and he like a mighty winde or [Page 47] tempest, not only blowing downe leaues, but plucking vp, and ouer­throwing trees and all; what are we then poore wretches able to doe of our poure and strength for our de­fence: we must learne therefore by faith, wholy to rest vpon God, for what is our victory, but euen our faith, let this be then our assured trust, let this be the rock of our sa­fety, helpe and succour, that God will be our defender and keeper, that the great flouds and mighty waters carry vs not away,

Teaching vs thus much that though we haue many enemies & sore aduersaries, as Dauid & Christ had, yet they shall not preuaile a­gainst vs, but wee shall preuaile a­gainst them do they what they can, as Dauid and Christ did. Israel in Egypt was cruelly handled, but yet the more the Egyptians did vexe [Page 48] them, the more they multiplied & grew, as it is in Exodus 3.12. And when they had done all the spite that they could against them, yet at the last they were deliuered out of their hands, they themselues be­ing oftentimes plagued by the Al­mighty for their sakes, & in the end most fearefully drowned in the red Sea, as it is most apparant in the 14 chapter of the same booke. Menti­on is made of a great battell fought betweene Christ and the Deuill,Re [...]el. [...].7 & their Armies, but if you marke the sequell thereof, you shall finde that Christ and his side had the victory, for as it is witnessed of the Dragon, who is the Diuell, and his Angels, who are his souldiers that they preuailed not, neither was there plague found any more in Heauen, in the 8. verse of this chap­ter, so it is recorded, to the glory [Page 49] and comfort of all those that take Christs part, that they ouercome the Deuil the accuser of Gods chil­dren by the bloud of the Lambe, and the word of their testimony in the eleuenth verse therof, but to omit other Testimonies and examples, whereof the holy Scripture is full and frequent, in this case, let the words of our Sauiour Christ suf­fice vs at this time,Mat. 16.18. he tels vs that the gates of Hell, whereby is meant, all the power and force thereof shall not ouercome his Church, &c. or be able to ouerthrow, such as doe depend vpon him by a true and iustifying faith. In the seuenth Chapter of the same Booke,Mat. 7.25 towards the latter end thereof he doth shew the sta­blenesse of them that belong vnto the Lord, and haue care both to heare the Word of the Lord and doe it, by a notable comparison [Page 50] whereby hee doth resemble them to an House which is built vpon a Rocke, which cannot be cast downe by any tempest of weather whatso­euer, but doth stand alwayes still and cannot fall: a thing neuer to be thought of enough, it is so full of comfort and consolation vnto eue­ry godly soule, chiefely vnto him that is afflicted heere in this world.

Obiection. But what may the rea­son thereof be, may a man say, that thus the godly should alwayes preuaile and be neuer ouerthrown by their enemies, but ouercome them rather, experience doth teach vs that they are fewer in number then the wicked are, that they are weaker for power and strength, that they are more simple for wit and pollicie, and that they are more carelesse for [Page 51] diligence and watchfulnesse, then their Aduersaries bee: how then comes it to passe that they haue the vpper hand?

Answere. The Prophet Esay doth declare it vnto vs in the 8. chapter of his Prophesie, and the 10. verse thereof; it is in few words, because the Lord is with them, and for them.

For first he is stronger then all, being able to resist all power that is deuised against him and his, and to doe whatsoeuer he wil both in hea­uen and in earth.

2. He is wiser then all, knowing how to preuent them in all their wayes, & also how to bring matters to passe for the good of his people.

3. Hee is diligenter then all, to stand as it were vpon his watch, and to take his Aduantage when it is offered him,Psal. 121.4. for Hee that keepeth Israel doth neither [Page 52] slumber nor sleepe. Lastly, he is hap­pier then all to haue good successe in all his enterprises, for hee doth prosper still in all things which hee doth take in hand, and none can re­sist a thought of his; yea the very word that goeth out his mouth, Esa 55.11. doth accomplish that which he will, & pros­per in the thing whereunto hee doth send it: In warre, all these foure things are respected in a Captaine that will still ouercome: first, that he be strong; secondly, that he be wise; thirdly, that he be diligent; and lastly, that he be fortunate, for the victory goeth not alwaies with the strong, nor alwayes with the wise, nor alwayes with the diligent, nor alwayes with the fortunate: but sometimes with the one of them, and sometimes with the other, but looke wher all fowre doe concure together, there is allwayes the vic­tory: [Page 53] and therefore seeing all of them are in God, it is no maruell, though those whose battels he doth fight do alwayes ouercome and get the victory.

Obiection. But mee thinks I heare some obiecting, against that which hath beene said; saying, that it is not true, that Gods chil­dren doe alwaies preuaile against their enemies, but that their e­nemies often preuaile against them, for wee see that they are murdred and put to death: men­tion is made thereof in the booke of the Reuelation, and in other of the holy Scriptures besides, and a thousand examples euery where doe demonstrate the same dayly vnto vs, for wee doe behold still with our owne eyes, and heare with our owne eares, that the god­ly haue the worst end of the staffe, [Page 54] and that the wicked do beare sway and dominion ouer them; how then is it true, which hath beene spoken, that do the vngodly what they can, yet the righteous shall still preuaile against them, as heere Dauid and Christ did?

Answere. The answere hereun­to may easily bee collected out of Pauls words in the eighth of the Romans, the latter end of the chap­ter which was touched before, where hee doth declare, that though wee bee killed all the day long, and bee accounted as Sheepe for the Slaughter: yet wee bee notwithstanding that, euen then and therein Conquerours, yea more then Con­querours, through him that lo­ueth vs,

Howsoeuer that this may [Page 55] seeme a Paradoxe to flesh and bloud, and bee as a Riddle vnto some of GODS owne Children themselues, yet it is true in Diuinity, and a cleere poynt to them, whose eyes are opened to behold the myste­ries of the Almighty, and to see the deepe things of the Lord.

For tell mee I pray you, is not hee a Conquerour, yea more then a Conquerour, that doth so subdue his enemies, that they can no more rise vp against him?

A man may vanquish his e­nemie and beate him cleane out of the field, yet afterward hee may gather a power against him againe, and put him to the worst.

But heere Satan, the world, and all our enemies, are so beaten downe, and troden vnder foote, by all such as suffer and dye for the truth, that they can neuer assault them any more, to stirre either tongue, hand or foote against them, to doe them any hurt; for they goe immediately vpon that their death and passion to Heauen, and vnto all that happinesse, which is prouided there for them, as Iohn doth shew,Apo. 14.13. saying: Blessed are the dead which dye in the Lord, euen so saith the spirit, for they rest from their labours, and their workes do follow them.

Christ a powerfull Sauiour stronger thē Samson▪ yea then that strong one. Iudges 16.1.O wonderfull worke, Surely the weakenesse of God is stronger then man, he is that strong one indeed, stronger then Sampson, when the Philistians thought they had him sure within the ports of Azzah, Hee [Page 57] rose at midnight, and tooke the doores of the gates of the Citty, & two Posts, and carried them away with the bars thereof on his shoulders, vp to the top of the mountaine which is before He­bron.

But our mighty Conque­ror and deliuerer the Lord Iesus, hath in a more excellent manner magnified his power, for being closed in the Graue, clasped in the bands of death, and a stone roled to the mouth of the Graue, the Se­pulcher sealed, and guarded with souldiers, hee rose againe the third day, before the rising of the Sunne hee carried like a victor, the bars and Posts of death away, as vpon his shoulders, and vpon the mount of Oliues, he ascended vpon high, leading Captiuity captiue. 2. King. 18.35. Let Satan boast like Rabsecha, that the Lord is not able to deliuer Ierusalem out of [Page 58] his hands,Deut. 26.29 hee is a blasphemous lyer, the Lord will rebuke him, and will shortly tread Satan vn­der our feet. It is the curse of the wicked, he shall bee oppressed, and there shall bee none to deliuer him. Psal. 143.12 But blessed bee the Lord, who hath prouided a strong deliuerer for vs, who certainely shall set vs free; glory therefore bee vnto him for euer.

It is good for vs to know this, as also to thinke oftentimes vpon it: for first by it we may learne, to take heed we goe not about any thing which may be hurtfull or pernici­ous vnto Gods children, for if we doe (we see heere) our labour shall bee in vaine, wee shall not pre­uaile against them, but they pre­uaile against vs. Hee is a very foole that will attempt a thing which he knowes for certaine hee [Page 59] cannot bring to passe, and which hee is sure will bee his bane and destruction, but wee know that wee cannot preuaile against the faithfull, and wee are sure that our plots against them, will turne to our ouerthrow, and therefore let vs beware that wee lift not vp our selues against them at any time.

Againe, from hence wee learne, euen so many of vs, as doe truely serue the Lord, and feare him from our hearts, that there is no cause vvhy wee should feare Man, or vvhat hee can doe against vs.

Oh wee may reioyce and be glad as it is required of vs, in which places you may reade at your leasure, feare not be­loued, [Page 60] bee of good comfort,Zeph. 3.14. though that you haue enemies in euery Corner yet be not discou­raged, you shall haue the conquest: And the Lord your God shall deliuer you: 1. Pet. 3:14. out of all your troubles, accor­ding to the saying of Dauid, Psal. 34 9 Great are ihe troubles of the righteous, but ihe Lord deliuereth them out of them all; he is wise, he doth know how to do it, and he is omnipotent, he is a­ble for to do it, and as for his wil­lingnesse, he is ready at all times to accomplish it, wherfore be (I say) of good comfort, and feare not, but trust in the Lord and commit your wayes vnto him, and he shall bring all things to passe according to your hearts desire in the end: he that deliuered Noah from the floud, Lot from Sodome, Ia­cob from Esau, Ioseph from Poti­phar, Moses from Pharaoh, Israel from Egypt, the three Children from [Page 61] the Fire, Peter from Herod, Morde­cay from Hamman, and here Christ and Dauid, from all sorts of ene­mies; He, euen he, will deliuer you out of all trouble. If you say that your enemies are many, and that the whole world is against you, I will say againe to you with Elisha the Prophet,2. Kin. 6.16 2. Chr. 32▪7 and Hezechiah the King, that there are more with vs then are against vs, for God and all the Hoast of Heauen is for vs: if you say againe, that your enemies are wise and politicke, and they are able to ouer-reach you by their craft and cunning, considering that you are but simple and ignorant like Doues, I will answere you with the Apostle,1. Cor. 1.25 That the foolishnesse of our God, who is on our side, is wiser then their best wisedome, and that he will destroy their wisedome, and bring their vnderstanding to [Page 62] naught to doe vs good. If you say in the third place, that your ene­mies haue hemmed you in, and compassed you about, that it is vnpossible for you to escape them, I will answere you with the Angell Gabriel, 1. Cor. 1.19 that with God nothing shall bee vnpossible, and with the three Children Shadrach, Meshach and Abednego, that GOD both can and will deli­uer you,Dan. 3.17 when they say, Be­hold our GOD wee serue, is able to deliuer vs from the hot fierie Furnace, and hee will deliuer vs out of thine hand O King.

If you say lastly, that your E­nemies haue already taken you, and doe put you dayly vnto death: I will answere you with Paul in Romanes the eight, verse the seuen and thirtieth, which place was touched before, and [Page 63] with Iohn in the Reuelation the twenty two chapter, the twelfth verse, that by this meanes you do ouercome your enemies most of all.

For when you resist thus vnto bloud, and dye for the truth, you giue your enemies such an o­uerthrow, that they neuer rise vp a­gainst you any more; and as for your selues, you enter presently into Heauen, the onely place which you striue for: Euen as hee hath the victorie most in this vvorld, who doth en­ter into the Cittie, and take all the spoyle thereof, and doth confound his aduersaries that they can neuer stirre any more against him.

In consideration of all which things cleaue fast vnto Christ I beseech you, and feare no [Page 64] danger or perill, but reioyce in the Lord and be glad, alwaies figh­ting for the Crowne of righteous­nesse, which shall bee giuen vnto e­uery one, who doth with patience waite for the appearing of our Lord Iesus, and loue the same, and there­fore feare not, be not any whit dis­couraged, hold out vnto the end: certaine it is thou shalt be blessed, and in so doing thou shalt haue a Crowne of Life.

This serues to comfort the god­ly, in that the Lord sits vpon the flouds, and that to this purpose, to performe this gracious promise, Whē thou passest thorough the waters Esay 42:3 [Page 65] I will bee with thee: and through the flouds, that they shall not ouerflow thee. So Eliphaz telleth Iob, In sixe troubles hee will deliuer thee, Iob 5.19. and in the seuenth euill shall not come neere thee. As if hee had sayd, Though sixe and seuen troubles beset thee, yet the euil of them shal not come neere thee. This presence of God with his children, makes them glo­ry in their troubles, as in a Crowne vpon their heads: and the Apo­stle Paul gloried,2. Cor. 11. that he was more in affliction then all the false tea­chers.Heb. 11.35 The Saints were in most deadly tryalls, and would not bee deliuered, namely, vpon vnlawfull conditions, because they found God as good as his word.

Therefore, miserable men are they that withdraw their hearts from the Lord, and seeke him not in his promises, not in their prayers, [Page 66] but trust to winde out themselues by other meanes: some make false­hood their refuge, and some em­brace the world, & carnall meanes, and leane vpon the arme of flesh: these flye from their defence,Ionas 2.8 wait vpon lying vanities, & forsake their owne mercy. 'Tis, as if Noah, for feare of the inundation, should haue left the Arke, and fled to the Mountaynes, which had beene to haue throwne himselfe into the midst of the waters: and thus doe they, that to auoyd troubles, feare, and flye their Profession, and so Apostasie, and Idolatrie, and cor­ruption drownes them. We must rather with the Church, flye to the Rocke,Psal. 69.2. Saue me, O God, the waters are vpon me: yea, I am come to the deepe waters. And then, being de­liuered, wee must goe backe vnto him,Psal: 124 saying, Saluation is the Lords: [Page 67] if the Lord had not beene with vs, Verse 3: the waters must needes haue drowned vs when they roared vpon vs.

This serues to perswade euery man to become godly, seeing this priuiledge belongs onely to such: there is no man but desires safety in danger, and yet no man but the godly man can assure himselfe of safetie therein. If then thou woul­dest haue assurance of this pro­mise, thou must practise pietie in these seueralls:

First, Become an humble per­son,How to bee safe in dan­gers. repent, and turne to God, cry out of sinne, sue daily for pardon, as for life and death, and then let all the miseries and calamities in the world come vpon thee, thou shalt be safe: onely sinne is as poy­son, cast into the Lords Cuppe: GOD giues thee no poyson to drinke but that is of thy owne tem­pering: [Page 68] pull the sting out of these Scorpions, and the fight onely will be dreadfull, but the danger is past.

2. Pet. 2.7.Secondly, As thou mournest for thine owne, so for other mens sinnes. God deliuered iust Lot, vexed with the vncleane conuer­sation of the wicked.

Thirdly, Get thy heart washed with the bloud of Christ: be a true Israelite, a true beleeuer: for God is good to Israel, euen to the pure of heart: Psal. 73.1. and deliuer Israel, O Lord.

Fourthly, Get innocencie and vprightnesse into thy life, to bee able to say with Dauid, Psal. 18.24. Deliuer mee, according to mine vpright­nesse.

Fifthly, Drawe dayly neerer vnto God: and if God be with thee, or thou with him, thou [Page 69] needest not feare, Psal. 23.4. though thou walkest in the shaddow of death: and doe this three wayes; first, get neere him by thy affection, loue him in his Word and I­mage, because hee hath loued mee, Psal. 91.14. I will deliuer him and exalt him: that is, set him out of the reach of trouble. Secondly, In obe­dience; I am thine (saith Dauid) O saue thy seruant. Thirdly,Psal. 91.9. In thy confident prayer: for hee sayd to the Lord, Thou art my refuge.

HEe Incists still in his com­plaint against his enemies, [Page 70] and describes them from the quali­tie of their persons,Enemies of Dauid de­scribed. they were proud. This is a stile commonly giuen to the wicked, because as it is our eldest euill, so is it the stron­gest and first that striues in our corruption, to carry men to a transgression of the bounds ap­pointed of the Lord. From the time that pride entred into Adams heart, that he would be higher then God had made him, hee spared not to eate of the forbidden tree: and what else is the cause of all trans­gression, but that a man in his ig­norant pride will haue his will pre­ferred to the will of God.

Neither is it without cause, that wicked men are so commonly called proud men, for pride is the mother of rebellion against God and man. By pride Sathan and his con­federate Apostates vsurped to bee [Page 71] like vnto God,Pride an horrible euill. and by the same sinne he drew man into the simi­litude of his owne condemnation: so that now euery man by nature is a proud man, which makes him shake off the yoke of God, and without regard transgresse the li­mits of obedience appointed vnto him by God; as Pharaoh would not let Israel goe, till the Lord slew his first-borne: so our nature, now corrupted, shall neuer render obe­dience to God, nor loue to man, till the first borne sinne, that is pride, be subdued by grace.

For grace, on the contrary,Grace wor­keth humi­litie in the godly. euer workes humilitie: so soone as the eyes of Gods children are opened to see their sinnes, they abhorre themselues, the combe of their naturall pride is pulled downe, and they abase themselues before God and man. It was the humble speech [Page 72] of Abraham, the father of the Faithfull,Gen. 18.27 I am but dust and ashes. It was the voyce of Iacob, I am not worthie of the least of Gods mercies. Dauid hath the like, Who am I, Lord? &c. Gedions voyce, My fathers house is the least in all Israel. And Iohn Baptist, who receiued prayse, that a grea­ter Prophet was not among the children of women, acknowledged in humilitie,Ioh. 1.27. that he was not wor­thie to loose the latchet of Christs shooe.

The Centurian confessed, hee was not worthy that Christ should come vnder his roofe.

Peters voice was, Depart from me, for I am a sinfull man.

Saint Paul, I am not worthy to be called an Apostle: yea, he confessed plainely, hee was the least of all the Apostles, and the chiefe of all [Page 73] sinners. Thus all the Children of GOD giue glorie to GOD, by downe casting themselues: and if you will goe through all the examples of the Booke of GOD, yee shall finde, that they who haue beene greatest in Gods estimation, haue beene alwaies smallest in their owne eyes: the heart which hath receiued most from GOD, euer thinks least of it selfe.

The deepe waters of the proude, haue gone euen ouer our soule.

Thus Dauid setteth out the afflictions and calamities of the Church and of the godly, whom the world doth not onely hate, but cruelly persecute; whereby wee may see, that it hath not onely a greedy desire, but al­so power to hurt, murther, and destroy. Sathan likewise [Page 74] goeth about like a raging Lyon, seeking whom hee may deuoure: that we fall not therefore euery moment into desperation, or otherwise perish, it is because hee is greater which is in vs, then he which is in the world; as Dauid saith, If God had not beene with vs, our enemies had swallowed vs vp quicke.

A proud man his owne pu­nishment.But here is the iust recompence of his pride, Let the proud bee asha­med (saith Dauid.) He would faine haue honour or preheminence, which God wil not giue vnto him: he flyes shame and contempt, but God shall powre them vpon him. The consideration of this serues to humble the pride of man. Sith they are but men of clay, why waxe they proud to oppresse o­thers? It was a very worthy war­ning which a certaine Ambassadour gaue once to Alexander the Great, [Page 75] That flyes and wormes at length should eate the flesh of Lyons. If proud men considered this, that they are but earth, and that shortly their beautifull bodyes will become carkasses to bee eaten by wormes, it would abate their naturall pride, by which they trample dowme o­thers, poorer & weaker then they, vnder their feete: and when they shall goe the way of all flesh, they shall then say, What hath pride pro­fited vs? 2. Cor. 10. and what hath the pompe of riches brought vs to? When they shall see, that all the dayes of their life they haue wearied themselues in vaine, and then shall be plunged into irreuocable and intollerable torments.

These are fooles,The mise­rable con­dition of a proud man. and of all fooles the greatest, they set them­selues as parties against the Lord; for hee resisteth the proud, not [Page 76] considering that hee is stronger then they, and they cannot stand before him: the Lord is the most high God; but it is not height makes a man stand before him: none so sure to stand in his sight, as they who are humble, and lit­tle in their owne eyes, to them hee giueth grace; where it is the iust recompence of the proud, that because they vsurpe to bee before all others, the Lord puts them behinde all, and casteth them downe to the lowest roome, for mounting to the highest. A no­table example hereof wee haue in that Pharesie, who was not so farre before the Publican in his owne estimation, as hee was be­hinde him in the account of Christ, who iudgeth of things ac­cording as they are.

Here then wee must put a diffe­rence [Page 77] betweene sinnes of pride, and sinnes of infirmitie: hee that of re­bellion and pride departs from Gods Commandements, not so, hee that sinneth of weaknesse, in whom euery sinne committed in­creaseth a griefe for sinne, a hatred of sin, and a care to withstand it, for to these there is no condemna­tion: these are not vnder the Law, but vnder Grace: mercy alwayes waits on them, as a refreshing Me­dicine to restore them, when of infirmitie they fall.

But as for the wicked, who sinne, & are proud & impenitent in their sins, the curse of God is vpon them, though it be not seene at the first, but like a moath, or secret con­sumption, it eates them vp, it shall deuoure their substance, and shall quickly turne their glory and pro­sperity, into shame and confusion.

First, let vs therefore consider, and that seriously, that all worldly pompe, all thy brauery, thy gay attyre, and all thy vaunting of it in the world,Eccles. 1.2. all is but vanitie; va­nitie of vanities, all is but vanitie This was the foot of Salomons say­ing, who knew too much of this by experience: and no question but the like conclusion a number of proud Gallants make in the world, who haue delighted to see and follow fashions, so long till all is spent, and then hauing nothing, cry out when it is too late, All is but vanity, and vexation of spirit; and a most vaine thing to vaunt it so in pride: therefore let vs lay this to heart,1. Cor. 7.31. that the time is short, and the fashion of this world passeth a­way. See this vanitie, and it will abate thy pride.

Secondly, learne to know thy [Page 79] selfe throughly: remember thou art but a man, therefore mortall, frayle flesh, thy body an house of clay: why then wilt thou, O vaine and mortal man bestow so much cost vpon thy rotten carkasse, and pamper it vp in iollitie, and in the meane time neglect thy soule. Re­member, whosoeuer thou art, of what degree soeuer, that of Dauid, Lord, what is man! or the sonne of man! as if hee should haue sayd, Lord, man is nothing; yea, vani­tie it selfe, and lesse then nothing, as Dauid speaketh elsewhere. Yea, remember with thy selfe, that it is not all thy pride shall make thee to be respected, but rather ridicu­lous to the world, and in the ende breede sorrow to thy selfe. In a word: remember the saying of the Prophet Esay, Esay 2.22. Mans breath is in his nostrils, and wherein is hee to bee [Page 80] accounted of: As if the Prophet had answered, In nothing.

Obiection. But I doe but as the most doe, who follow the fashion.

Exod. 23.2. Answere. Thou must not follow a multitude to doe euill.

Now it is a great euill, and a grieuous sinne, to bee giuen ouer to follow fashions, it being expres­ly forbidden in the Word of God; Be not conformed to this world: Rom. 12.28 or, Fashion not your selues according to this world.

Therefore to conclude, Pride is a most accursed and damnable sinne.Esay 28.13 Woe to the crowne of pride: it shall be troden vnder feete.Psa. 119.21 Cur­sed are the proud. Pro. 16.18. Pride goeth before destruction: Pro. 18.12 and a haughtie spirit be­fore a fall. Esay 5.14. Before destruction the heart of man is haughtie, their glory and their pompe shall de­scend into hell. Reade, Woe vnto [Page 81] them that are wise in their owne eies, Dan. 4.30. to 37. vers. 21. Psal. 124.4 Gen. 19.24 Ezek. 16.49 50. Reuel. 18.4, 5, 6, 7, &c. Esay 10.5. to 20. and 13.11. and prudent in their owne sight. Re­member how wonderfully Sodome, Babylon, and Tyrus, came downe for their pride. The Deuil throwne downe from heauen to hell for his pride: in all which is set downe the terrible iudgements of God a­gainst pride. Let women read with shame, Esay 3.16. to the end: I meane, the proud Fizgigs of this age, who decke and trimme the body beyond their calling and a­bilitie. Reade Ier. 44.10.11, 12 where as the Apostle would haue them not to bee outwardly adorned with plaited hayre, and wearing of gold, or putting on gorgeous apparel: but let it be the hid man of the heart, in that which is not corruptible, euen the ornament of a meeke and quiet spirit, which is in the sight of God of great price:1. Pet. 3.3, 4, 5.for after this manner [Page 82] the holy women in olde time were a­dorned, &c. Let women (and men also) marke that place well: but women especially, as being most giuen to pride, and it being properly spoken to them; where we see pride in apparrell flatly for­bidden by the Word of God: howsoeuer my words may seeme vnsauory to the wicked, and I dare say, to no other, but such as beare a proud minde.

And thus I conclude from that which hath beene sayd, that the proud (vnlesse they will forsake their abominable pride) (for then they shall haue mercy) shall be as certainely damned,Pro. 28.13. as God hath appointed a Iudgement day:Esay 14.15 and proud Lucifer shall be brought downe to hell: Mat. 11.23. and thou Capernam, which art exalted vnto heauen, shalt bee brought downe to hell.

FRom the meditation of his ene­mies malice, hee returnes a­gaine to the meditation of Gods mercy: and so it is expedient for vs to doe, lest the number and greatnesse and malitiousnesse of our enemies make vs to faint. When we looke vpon them, it is good that we should cast our eyes vpward to the Lord, then shall we see they are not so neere to hurt vs,No enemy so neere to hurt vs, as God is neere to helpe vs. as the Lord our God is neere to helpe vs: and that there is no e­uill in them, which wee haue cause to feare, but wee shall finde in our God a contrary (good) sufficient to preserue vs.

Comfort a­gainst the contempt of men.And truely it should greatly comfort all the godly, to remem­ber, that such as are their enemies, are Gods enemies also, sith they are farre from the obedience of Gods Law: what maruell then if they be also farre from that dutie of loue which they owe vnto vs: it may content vs to want that comfort in men, which otherwise we might & would haue, when we consider that God wants his glo­ry in them; let this susteine vs, when we see that godlesse men are enemies vnto vs.

Comforta­ble exam­ples there­of.Otherwise we could not endure, if when Satan, & his instruments, come neere to persue vs, the Lord were not neer to protect vs. Com­fortable is it,Gen. 31.24. that when Laban, with great fury, followed Iacob, the Lord stepped in betweene them, and commanded Laban not to [Page 85] hurt him: and when Sathan, ma­ny a time, intended to destroy Iob, he found that hee could not,Iob. 1: 10. because the Lord was a hedge and defence vnto him.

This is of GODS maruel­lous working, that wee being in the middest of the wicked, who like so many rauenning Woolues, thirst for our bloud and before the mouth of that great roaring Lyon, that seeketh to de­stroy vs, wee should still bee pre­serued: for the which wee may giue thanks with Dauid, Praysed bee the Lord which hath not giuen vs ouer for a prey vnto their teeth.

Hee exhorteth the faithfull to bee thankfull for their deliue­rance, and expresseth vnto them how, and as it were with what words they should declare their [Page 86] thankfulnesse; wherein hee setteth foorth yet further by another simi­litude, that it could not bee but they must vtterly haue perished, if God had not miraculously defen­ded them: but praysed be the Lord, which would not suffer vs so to perish. Hee saith not, Which deliuered vs, albeit he did indeed mightily de­liuer them: but, which hath not gi­uen vs as a prey: for this is it which here specially the holy Ghost set­teth foorth, that the wicked can­not hurt the godly, be they neuer so many, mighty, furious, cruell, and terrible, like to raging and vi­olent waters, like to cruell and outragious beasts, falling vpon them with open mouth, except the Lord giue them into their hands. Let vs therefore with Da­uid, sing prayses vnto the Lord our God, which keepeth and defen­deth [Page 87] vs. Let this bee then our assu­red trust, let this bee the rocke of our safetie, helpe, and succour, that God will be our defender and keeper, that the great flouds and mightie waters carry vs not away.

The godly liue in this world like sheepe among wolues. What the wicked are to the god­ly. Euery wic­ked man, in whom Sathan ruleth, is like a Cananite to an Israelite, a thorne in our eye, a pricke in our side: yea, and as a dart of Sathan shot at vs, to driue vs away from the feare of God: if so wee can take them, it should greatly strengthen vs to indure all troubles that can come from them. There wil neuer bee peace among them, betweene whom the Lord himselfe in Para­dise proclaimed enmitie: and howsoeuer, to strengthen them­selues in an euill cause, the wicked [Page 88] goe together by bands and com­panies: yet shall it not auaile them, nor hurt vs. Babels builders, Mo­ab, Ammon, and Edom, conspiring in one, may tell vs, though hand ioyne in hand, the wicked shal not escape vn­punished: the wicked are like thorns before the fire, their multitude may well imbolden it, but cannot resist it; not one of thē shall escape the strokes of God, though for a time he deferre his iudgements.

First, this teacheth vs to remem­ber the iudgements of God vpon the wicked, that so seeing Gods dealing with them, we may better. rified by their example to take heede of the like sinnes, that wee may preuent the l [...]ke iudgements. This is a notable means against sin, & often enioyned vs in holy Scrip­ture, both generally and specially.

Generally: O come, and see the [Page 89] works of God, Psal. 66.5. how terrible hee is in his doing towards the children of men. Psal. 105.5 Vers. 7. Remember the maruellous works that hee hath done: his wonders, and the iudgements of his mouth. Hee is the Lord our God, his iudgements are in all the earth. And we are not onely to remember them, but in remembrance of them, to talke of them, (Praysed bee the Lord which hath not giuen vs ouer for a prey vn­to their teeth) publishing and de­claring them vnto others, that so they also may be kept frō the like, & escape the like punishments, as Dauid did; With my lips haue I decla­red all the iudgements of thy mouth. Psal. 119.13. Dauids practise was to meditate of the iudgemēts of God, in so much that he laid the iudgemēts of God before him, I remembred thy iudge­ments of old, and comforted my selfe. Psal. 119.30. Vers. 52.

Specially: we are commanded to [Page 90] remember Gods particular iudge­ments: and this also is a speciall meanes to keepe vs from sinne: First, let vs remember his Iudge­ments on the wicked Angels:2. Pet. 2.4. for, God spared not the Angels that sin­ned, but cast them downe to hell, and deliuered them into chaynes of darke­nesse, to be reserued vnto Iudgement. Secondly, his iudgements on men: Remember Lots wife: Luk. 17.32 and how hee spared not the olde world,2. Pet. 2.5. bring­ing in a Floud vpon the world of the vngodly: how hee turned the Cities of Sodome and Gomorrah in­to ashes, condemned them with an ouerthrow, and all to make them an example vnto those that after should liue vngodly. Euen so, the Lord knoweth how to reserue the vniust vnto the day of Iudgement to be punished:2. Pet. 2.9, 10. chiefely, those that walke after the flesh, in the lust of [Page 91] vncleanenesse, and despise gouerne­ment, &c. Thus, when Pharaoh hardened his heart against God,Psal. 136. the Lord caused the Red Sea to ouerthrow him.1: Sam. 15. When Saul grew rebellious and disobedient, the Lord reiects him.Acts 12.23 When Herod waxeth proud, the Lord caused the very woormes to deuoure him. When Caine played the vile hypo­crites part, the Lord makes him of a Prince,Gen. 4. a Vagabond and a runagate vpon the face of the earth.Mat. 27. When Iudas playes the hy­pocrite, and prooues a villainous Traytor, the Lord suffers him to despayre, and make away himselfe. When Ananias and Saphira lye vnto the holy Ghost,Acts 5. they are both smitten with present death. Thus, if wee will seriously remember Gods iudgements, for such and such sinnes, euery forewarning [Page 92] will be a good forearming of our selues against all the sinnes of wic­ked and vngodly men.

The consideration whereof should moue vs to hasten our re­pentance, not to liue in sinne any longer, but to walke circumspectly in this present world, Ephes. 5.15 16. and redeeme the time, because the dayes are so e­uill, and to cease from sinne, by the example of our Sauiour Christ: and to keepe our selues vnspotted of the world, 1. Pet. 4.1. and to shun the paths of the wicked,Iam. 1.27. not communicating with them in their sinnes, Reuel. 18.4. least wee be partakers with them in their plagues. We must take heede,Ioh. 5.14. and sinne no more, lest worse things happen to vs. We mvst preserue our selues from sinne, and watch, lest that day come vpon vs vnawares, and so finding vs vnprepared, wee perish in our sinnes: for looke how the day of [Page 93] death leaueth vs, so shall the day of iudgement finde vs. As Salo­mon speaketh:Eccles. 1.3. Looke how the tree falleth, so it lyeth.

This is a dutie indeede both befitting the times wherein wee liue: as also, best besee­ming, not onely our Christian Profession, but an holy con­uersation also; which appeares in nothing more, than in cea­sing to doe euill, and rising vp to newnesse of life: and therefore (as being the onely and principall duetie required) Paul perswadeth it chiefely: say­ing,Phil. 1.28. Onely let your conuersation bee as it becommeth the Gospell of Christ.

Now wee cannot adorne the Gospell more, then by preseruing our selues from the wayes of sinne, and keeping [Page 94] our selues in the wayes of God: neyther can we disgrace the Gos­pell more, than by forsaking the wayes of God, and liuing in our sinnes.

THe Prophet amplifieth yet further, by a third similitude, the great perils and dangers of the faithfull, being in the hands of their enemies: as a bird that is ta­ken in the snare, is in the hands of the Fowler, and yet notwithstan­ding they escape, by the mightie power of God. Euery tentation is a snare, whether it be of the flesh, or of the spirit, persecutions, tor­ments, [Page 95] imprisonment, slander, dis­eases and infirmities of the body, bee snares, which as they are per­mitted of God to exercise and strengthen our faith, so by the ma­lice of Sathan they are wrought to afflict and vexe Man, that hee may bring them to infideltie and desperation, and so into the snares of eternall death: from the which snares, but by the speciall grace of God, there is no way to escape: therefore, saith Salomon, Pro. 3.26. The Lord shall bee for thy confidence, hee shall support and sustaine thy hope, he shall encourage and establish thy heart, and shall keepe thy foote from taking: be­cause it is an olde custome for the wicked to lay snares and spreade nets for the feet of the godly: and as common a thing, as for Fow­lers and Hunters to set snares and traps for birds and beasts: there­fore [Page 96] the Lord doth graciously de­liuer his from being taken in the same: and when he himselfe doth lay his nets and his ginnes for the vngodly, he will most prouident­ly take order that his owne be not intangled therein. The like Alle­gory is vsed by the Prophet for the same purpose:Psal. 91.3. Surely hee shall de­liuer thee from the snare of the Fow­ler, and from the noysome pestilence.

True godlinesse will endure great tontations, True god­linesse en­dureth great tenta­tions. euen as trees well roo­ted, abides the blastes of strong windes; and gold that is fine, a­bides the tryall of fire. Many wayes was Dauid tempted, and a­mong the rest, the wicked by troupes and multitudes combinde themselues against him, yet did he not forsake the Lawe of the Lord.

Hereby may wee discerne a san­ctified crosse from a cursed. The [Page 97] crosse which makes thee better then thou wast, how sharpe soe­uer it bee, if it worke a correcti­on in thee, thou mayst bee sure it is a blessing. It is commonly in the mouths of many when they are in trouble, we must thanke God for his correction. But alas, how can that be called a correction, which corrects thee not? if thou bee not corrected with Dauid, thou hast matter of griefe in thy trou­ble, but none of Ioy, and so canst not say with Dauid,Psal. 119. it is good for mee that I haue beene af­flicted.

Affliction in it one nature, is euill, being a punishment of sinne, but the Lord who changed the bitter waters of Marah, and made them sweete vnto Israell, hath also chan­ged to his children the nature of [Page 98] the crosse, that not onely they find comfort in it, but most happy ef­fects are wrought in them by it.

And this being a prerogatiue of Gods children: namely, that euill shall be turned to their good, as good to euill, to the wicked, be be not dismayed in afflictions, but comfort thy selfe in the Lord thy God: and in this, that the prsent affliction tendeth vnto, and en­deth in good, because it brings foorth the fruites of vnfeigned righteousnesse.

3. things we see in trouble bet­ter then in prosperitie.In trouble we see three things, better then in prosperity: First, how prouident, mercifull, & true the Lord is. Secondly, how weake & miserable our selues are. Third­ly, how false and changeable the world is: besides all these, it is an eff [...]ctuall meanes, whereby the Lord beates downe the pride of [Page 99] nature, and humbles for our sins. Hagar was prowde and blinde in Abrahams house, but in the wil­dernesse shee is humbled, and beginnes to looke to the Lord. Israel learned not to mourne, vn­till they were sent to Babell:Ionas 1.5. Ionas sleepes in the shippe, but wakes and prayes in the Whales belly. Blessed is the man whom the Lord correcteth: therefore refuse not the chastisement of the Almightie, for tribulation bringeth foorth pa­tience, patience, experience; Rom. 5.4, 5. expe­rience hope, and hope maketh not asha­med.

Thus our life lyeth open al­wayes to the snares of Sathan, and wee as silly byrdes, are like at euery moment to bee carryed away; notwithstan­ding the Lord maketh a way for vs to escape, yea, when [Page 100] Sathan seemeth to bee most sure of vs, by the mighty pow­er of God, the snares are broken, and wee are deliuered: expe­rience hereof wee haue in those which are inwardly afflicted, and with heauinesse of spirite grie­uously oppressed, that when they seeme to bee in vtter dispayre, and ready now as you would say to perish, yet euen at the last pinch, and in the vttermost extremitie, commeth the sweete comfort of Gods holy Spirit and rayseth them vp againe; when we are most ready to perish, then is God most readie to helpe. Psal. 94.17. Except the Lord had holpen mee, sayth Dauid, my soule had almost dwelt in silence.

The vse of this is to com­fort the children of God, who are often discouraged, with [Page 101] the sense and feeling of their owne wants: it is one of Sa­thans stratagems, to try those by the rule of perfection, who are yet in the state of profici­ents: and wee had neede to beware of it. Shall I giue that vantage to the aduersary, as to thinke I haue no faith, because it is but in a beginning; or I haue no loue because it is little. No, but I will so hunger and thirst for more grace, that I will still giue thanks for the grace I haue receyued, for here wee haue no fulnesse, our greatest measures is as the first fruites, in respect of that which is to come.

One the other side, because euery comfort which is giuen to the godly, is turnd by profane con­temners [Page 102] and workers into an oc­casion and nourishment of sinne,This com­fort vainely abused by profane men. they are to know this comfort belongs not vnto them, it is a common thing to them to ex­cuse the want of grace: O it is but a small grace which in this life is communicated to the best, and they thinke their sinnes are well enough couered, by this, that all men are sinners: as if there were no difference betweene sinne tyrannizing in the wicked, and captiued in the godly, or as beginning of grace in the regenerate, did not se­parate them in regard of con­uersation from the vnregenerate, who are voyd of all grace. Let vs therefore know, that the Spirit of God, whom the god­ly receiue, is not onely called the first, the earnest and the [Page 103] witnesse of God, but also the seale and signet of the liuing God.

As the seale leaueth in the Waxe, the similitude and im­pression of the forme which is it selfe, so the spirite of God communicateth his owne image to all those to whom he seales, against the day of redemption, hee makes them new and holy creatures: and this conuinceth carnall professors of a lye, who say they haue receiued the first fruits of the spirite, notwithstanding that their workes bee wicked and vncleane; they may rather if they would tell the truth, say as those who beeing demaunded, whether they had receiued the holy Ghost or no: answered,Act. 19.2. Wee know not whether there bee an holy Ghost or no, so may they instead [Page 104] of bragging of the first fruites of the spirite, say in truth, wee know not what yee call the first fruite of the Spirits.

Why the Lord giues vs not in this life the principall as well as the earnest.And thirdly, out of this de­scription wee may gather, that albeit wee haue no more but the first fruites of the Spirite, yet are they sufficient to assure vs, that hereafter wee shall enioy the whole masse in two re­spects.

It is accustomable to men to giue an earnest penny in buy­ing and selling, either when the summe is greater then they are able to pay for the present, or when the thing bought is of that nature that it cannot presently bee deliuered: but be­tweene the Lord and vs there is no buying nor selling, hee giueth freely vnto vs, both the [Page 105] Earnest and the Principall, but first the one, and then the o­ther. Not that the Lord is vn­able to pay presently all that hee hath promised, but because the Principall is of that na­ture, that it cannot bee recei­ued, till wee bee prepared for it.2. Tim. 2.6. As the Husbandman must sowe, and tarrie with patience till the Haruest come; as the VVarriour must fight, before hee obtayne the Victorie; and the Wrastler receiues not his Crowne, till he haue ouercome; neyther doth hee that runnes a Race, obtayne the Prize, till hee haue finished it: So must the Christian bee exercised in all these, before that the Lord possesse him in the promised Kingdome of his Sonne Christ Iesus.

Christs mē ­bers militāt and trium­phant are not to be tried by one Rule.And this againe doe we marke for the comfort of the weake con­science: it is Sathans subtletie, whereby commonly hee disquiets many, that because carnall corrup­tion is in them, hee would there­fore beare them in hand that they are none of Christs, in this hee playes the Deceiuer, hee tryes vs by the wrong rule: when hee tryes vs by the rule of perfect sanctifi­cation; this is the square that ought to be layd to Christs mem­bers, triumphant in Heauen, and not to those who are militant here on Earth.

Sinne remayning in mee, will not prooue, that therefore I am not in Christ, otherwise Christ should haue no members vpon Earth: but Grace working that new disposition, which Nature could neuer effect, prooues vn­doubtedly, [Page 107] that we are in Christ Iesus.

Let this therefore be our com­fort,There is fleshly cor­ruption in the Christi­an militant: but he fol­lowes it n [...] That albeit there be in vs a fleshly corruption, yet thankes be to God we walke not after it, that is, wee follow not willingly the direction and commaundement thereof. It is true, and alas wee finde it by experience, that the regenerate man may be led cap­tiue (for a time) to the Law of Sinne: hee may be pulled per­force out of the way of Gods Commandements, wherein hee delights to walke, and compelled to doe those thinges which hee would not: Yet euen at that same time hee disclaymes the go­uernment of the Flesh, mour­ning and lamenting within him­selfe, that hee should bee drawne from the obedience of his owne [Page 108] Lord and Gouernour, the Spirit Iesus.

[...] seruice [...] Christi­ [...] [...] to [...], is [...]hrow [...]e not by Op­pression, like that Israel gaue to Pharoah. Exod. 56.And indeede it is worthie to be marked, That what euer ser­uice the regenerate man giues vnto Sinne, it is like the seruice that Israel gaue to Pharoah in E­gypt, throwne out by Oppressi­on, and therefore compelled them to sigh and cry vnto God: but the seruice which the regenerate man giues to the Lord, is voluntarie, done as vnto his most lawfull Superiour, with gladnesse, ioy, and contentment of mind. Hap­pie is that man who can make this reply to his spirituall Aduersarie, when hee is challenged of his sinnes.Augustine. It is true (O enemie) that I haue done many things by thy in­ticement; yet herein I reioyce, what­soeuer seruice I haue done to thee, it is now, through the grace of God, [Page 109] the matter of my griefe: but the weake seruice I haue giuen vnto God, is the matter of my ioy. The comfort of a Christian militant, in this body of sinne, is rather in sinceritie and feruencie of his af­fections, then in the absolute perfection of his actions. Hee fayles many times in his obedi­ence to Gods Precepts, in regard of his action, but loue in his af­fection still remaynes: So that both before the Tentation to sinne, and after it, there is a Griefe in his Soule, that hee should finde in himselfe any cor­rupt will, or desire, contrarie to the holy Will of the Lord his God.

The Snare is broken, and we are deliuered. Wicked men are sub­till in inuenting wayes to hurt, and craftily lay manie Snares [Page 110] wherein to trap me, but my de­fence is in thee onely. Dauid was in many most desperate dangers, yet still hee found the Lord pro­uiding vnlooked for Deliueran­ces. The strong Citie of Keilah could not defend him; the Lord warned him to come out of it, and hee was a shield vnto him: The solitarie Wildernesse of Ma­on could not secure him, for euen there Saul and his souldiers had compassed him; but God had a care of him, and turned his pur­suers another way.

These the fore-passed experien­ces of Gods louing care and fa­uour towards him, doe now con­firme him to rest in God: how ma­ny wayes soeuer his enemies pur­sue him, Hee will still make the Lord his refuge, Psal. 119. and shield, and trust in his word, &c.

Therefore Dauid sayth in the Psalmes,Psal. 4. Thou hast set me at liber­tie, when I was in distresse: im­plying, that hee was in a strait, and as it were strongly besieged with enemies, or dangers; but the Lord inlarged him, and so pre­serued him: Psal. 25.15. He will bring my feet out of the Net. The godly may be in as great danger as a silly Bird in a Net: but the Lord will breake the Net, that the Bird may escape, who deliue­red vs from so great a death, and doth deliuer vs;2. Cor. 1.10 in whom wee trust, that hee will hereafter deli­uer vs.

First, Gods care of his Chil­dren: though it free them not from the exercise of Troubles, yet it leaueth them not, till hee haue deliuered them. Can a Mo­ther forget her Child? shee may let [Page 112] it get a knocke, and feare it with the sense of some danger, but leaue it in danger, shee cannot. And who be they towards whom the Lord thinketh thoughts of peace, or to whom he will remem­ber mercy, but Vessels of mercy? Once haue I heard, sayth Dauid, yea twice, Psal. 72.11. that mercy belongs to God: and therefore it is so true, as it can neuer bee false; once, yea twice: that is, once by the Scrip­tures, and another time by the Holy Ghost.

Secondly, Gods promise is, that he will not suffer his to be tempted aboue that they are able to beare: and therefore at length they finde him.Psal. 73.2. As Dauid saith, My feet were almost gone, but not altogether. The man of God may slip, and slide, and much adoe to keepe his feet, but at worst, his feete are but [Page 113] almost gone, and this comes from Gods promise.

Thirdly, Gods prouidence limi­teth the times in which his Church shall suffer no longer: sometimes a longer time, as Israel in Egypt 400-yeares: sometimes shorter, seuentie yeares in the Babylonish captiuitie:Reu 2.10. sometimes shorter then so, ye shall suffer tribulation for ten dayes. Sometimes three dayes, as Ionas in the Whales belly, and Christ in the graue: sometimes but one night; Sorrow may endure for a night, but ioy commeth in the mor­ning. And sometimes there is but an houre for the power of darke­nesse: then Gods time is come: and the godly see the saluation of the Lord.

Lastly, he deliuers them in their troubles by his presence. First, of power. And so a 4. like the Son [Page 114] of God: was in the furnace with the three children. And it is sayd, I will be with thee in sixe troubles, and in seuen, in fire and water. Secondly of grace, his right hand is vnder their heads, he giues thē grace suf­ficient, proportions their strength to the burthen, mitigates their sor­row, makes them possesse their soules in patience: yea, reioyce in sorrow, which else would sinke them, and at length recompenseth their light affliction with an eter­nall weight of glory.

THis is the conclusion of thankes-giuing, containing a [Page 115] worthy Sentence of great comfort that against sinne,The name of the Lord is our onely sanctuary and succour in all afflic­tions, the horror of death and other dangers; their is no other helpe or safetie, but onely the name of the Lord: if that were not (sayth he) wee should fall into all manner of sinne, blasphemy, errors and into all kinde of calamities: but our helpe is in the name of the Lord, which preserueth our faith and our life against the diuell and the world. And as ye heare in the other verses before, so he sheweth in this verse also, that God suffe­reth his Saints to be tempted, and in their temptaion to fal into great distresse: onely the word of the Lord sustaines vs, and assureth vs that our light and momentary affli­ctions shall cause to vs at the length an infinite weight of glory. These prayers of Dauid are penned with such heauenly wisedome, that they [Page 116] are conuenient for the state of the whole Church, and euery mem­ber thereof. The Church is the bush that burnes with fire but can­not bee consumed: euery mem­ber thereof beareth a part of the crosse of Christ, neuer without some affliction: we know that in afflictions, it is some comfort to vs to haue our crosses knowne to such,How God is a specta­tor and par­taker with in all our af­flictions. as of whom, we are assu­red that they loue vs, it mitigates our dolour, when they mourne with vs, albeit they bee not able to helpe vs, but the Christian hath more solid comfort, to wit, that in all his troubles the Lord beholds him, like a king reioy­cing to see his owne seruant wra­stle with the enemy, he looks with a mercifull eye, pittying the infir­mity of his owne when he sees it, and with a powerfull hand, ready [Page 117] to helpe, but because many a time the cloud of our corruption, com­meth betweene the Lord and vs, & lets vs not see his helping hand nor his louing face, looking vpon vs, wee haue neede to pray at such times with Dauid, Psal. 119. Behold mine af­fliction.

And notwithstanding godly men be full of afflictions, sorrowes and sicknesses, necessities, mole­stations, and disgraces: yet al these or whatsoeuer other calamities va­nish away in time, and the hope of Gods fauor, & blessed reward from him, shal out liue all these, and take place when these are abolished.Psal. 37.37 Marke well the vpright man and he­hold the iust for the end of that man is peace: that which he desired hee shal enioy: a faithfull man shal not be frustrated of his expectatiō, nor defeated of that hee hopes for. [Page 118] According as the Psalmes sayth: The poore man shall not alway be for­gotten, Psal. 31.29. the expectation of the poore shall not perish for euer: for that is e­uer grounded vpon faith, and faith is surely grounded vpon Gods promises.

Dauid was a godly man, and dearely beloued of the Lord his God, yet he was sore humbled by affliction:Ioh. 15.2.1 for euen those bran­ches which are fruitfull, God will purge to make them more fruitful. Our nature is so rebellious that without sore afflictions it cannot bee tamed and subdued. Stones cannot bee squared for Pallace worke, without strokes of the ham­mer, gold cannot be purged and prepared for worke without fire, neither is corn separated from the chaffe without winde: we are Gods corne, let vs abide the winde of [Page 119] temptation, to clense vs from the chafe of our corruption: wee must suffer the fire of afliction that wee may bee fined and made vessels of honour for the house of God: and we must be content, that the ham­mer of God strike vpon vs, to beat away the prowd lumps, that so we may bee squared and made readie, like liuely stones to be layd in hea­uenly Ierusalem. By the which ex­amples we may learne to know the will of the Lord, and to seeke our helpe and safety at his hands, which suffereth his people to bee exerci­sed in the furnace of Egypt, not to their vtter destruction, but one­ly to kill the old man with his vain hope and confidence which hee hath in his owne strength: this is the cause why God suffereth his people so to be exercised: For it is not hearing, reading, talking, or tea­ching [Page 120] onely, which maketh a Christian man; but practise is that which is further required in a true Christian. That is to say, the crosse to plucke downe the flesh and bring it to no­thing, that man dispairing of his owne strength, and seeing no suc­cour in himselfe, should resigne himselfe wholy to the Lord, loo­king with patience and hope for helpe at his hands. To know this doctrine, is one peece of the victo­ry: for they that know it not, when temptations assayleth them either doe dispayre, or seeke other helpes.

Let vs learne then out of this Psalme, that it is the will of God, to exercise his Saints with troubles and afflictions,Iam. 1.12. Blessed is the man who endureth temptation; for when hee is tryed, hee shall receiue the Crowne of life which the Lord [Page 121] hath promised to them who loue him.

Therfore this is a necessary con­clusion, our helpe is in the name of the Lord: it is a short sentence, but it setteth foorth most worthy do­ctrine, and consolation, whereof especially in these latter dayes we haue great need, seeing the Pope together with the greatest part of the world, so cruelly persecute the doctrine of the Gospel, &c.

In respect of these huge moun­taines, what are we small mole-hils yea though they were no force, nor powe of man for vs to feare, how are wee able to stand against, not onely so many Diuels, but euen the very gates of hell also, and yet this experience, wee haue of the great mercy and goodnesse of the Lord our God, that when we are euen in the hands [Page 122] and neuer so much oppressed, yet are we not forsaken, but are safe through our confidence and trust in his helpe: but to this wisedome it is impossible for vs to attaine, without continuall afflictions.The fruit of afflictions. Whereby it is necessary that the confidence of all worldly succours should be beaten downe, for vexa­tion and trouble bringeth vnderstan­ding (as Isaiah sayth) whereby we are compelled to cry, Helpe Lord for else wee perish. So in the last houre when death approcheth, there is nothing wherein mans heart can repose it selfe or finde comfort, but in the helpe of the Lord; there is rest, and quietnesse, there is perfect peace: he that can then say, my helpe is in the name of the Lord, and lay hold on Iesus Christ by a true and iustifying faith dyeth happily and is out of all dan­ger. [Page 123] Thus we may learne what it is to haue and enioy God, euen to rest in sure trust of his mercyfull helpe and succour in all dangers: these are the words therefore of a triumphing and victorious faith, our helpe standeth in the name of the Lord, which made heauen and earth: as if he sayde, the maker of hea­uen and earth is my God, and my helper. Ye see whither he flyeth in his great distresse, hee dispaireth not, but cryeth vnto the Lord, as one yet hoping assuredly to finde reliefe and comfort, rest thou also in this hope, and doe as he did. Dauid was not tempted, to the end he should dispaire,In the temptations of sinne and of the wrath of God, what we ought to doe. thinke not thou therefore that thy tempta­tions are sent vnto thee that thou shouldest bee swallowed vp with sorrow & desparation; if thou be brought downe to the very gates [Page 124] of Hell, beleeue that the Lord will surely rayse thee vp againe. If so thou be bruised and broken, know it is the Lord that will helpe thee againe. If thy heart be full of sorrow, and heauinesse, looke for comfort from him, who said,Psal. 51.17. That a troubled Spirit is a Sa­crifice vnto him. Thus hee setteth the eternall God, the Maker of Heauen and Earth, against all Troubles and Dangers, against the flouds and ouerflowings of all Tentations, and swalloweth vp as it were with one breath all the raging furies of the whole World, and of Hell it selfe, euen as a little drop of water is swallowed vp of a mightie flaming fire: and what is the World, with all his force and power, in respect of him that made Heauen and Earth?

Let the World fret then, let [Page 125] it rage then, so that this suc­cour neuer fayle vs: and if it be the will of God that wee shall suffer Trouble and Affliction, yet in him wee shall ouercome at length. Onely happie and sure is the estate of that man, who is in Christ: neither Life, nor Death, things present, nor things to come, shall separate him from the loue of God in Christ Iesus.

Our helpe standeth in the Name of the Lord, which hath made Hea­uen and Earth. Hence I gather this Doctrine, That no elect child of God, that is truely regene­rate, and borne anew, and a liuely member of Christs my­sticall Body, can perish, and fi­nally fall away.Rom. 8.30. For whome hee predestinateth, him hee calleth; whom hee calleth, hee iustifieth; whome hee iustifieth, hee glorifieth. [Page 126] The gift and calling of God is without repentance: My sheep heare my voyce, and follow me, and I giue vnto them eternall life, and they shall neuer perish, Iohn 20.27 28.29. neither shall any man take them out of my hands. And the reason is, we beare not the roote, but the root beares vs: our saluatiō depends not vpon our selues, for then indeed we were in danger to fall away euery moment of an houre: but it dependeth vpon him because we are in him: & through him we grow and increase, yea the older we be in Christ, the more do we fasten our roote and floorish: they which are planted in the courts of the Lord shall florish in their old age, and bring forth much fruite.

Vse. And whereas other branches are many times pulled from their stocke either by the violence of the winde, by the hands of men, or at [Page 127] least consumed by length of time, it shall not be so with them that are in Christ, for they are kept by him, as the root bearing branches: Because I am not altered nor changed, therefore are you not consumed O yee sonnes of Iacob: and therefore right happy is the state of that man, who is in Christ Iesus: For neither life nor death, things present, Rom. 8.18. nor things to come, shall separate him from the loue of God.

And this comfort is confirmed to vs by most sure, arguments.Arguments to proue a Christians perseue­ranee. Phil. 1.6. The first is taken from the nature of al­mighty God: he is faithfull which hath promised. And I am perswa­ded, saith the Apostle,Rom. 6.9. that he who hath begun this good worke, will per­forme it vntill the day of Christ Iesus.

The second is taken from the nature of that life which Christ [Page 128] communicateth to his members. We know, that Christ being ray­sed from the dead, dyeth no more. This life of Christ is communi­cated to vs: so that it is not wee that liue in Christ, but Christ in vs.

The third is taken from the na­ture of that Seed whereof wee are begotten:1. Pet. 1.3, 4. Wee are borne anew, not a mortall Seede, but of immortall. Now, as the Seed is, so is the life that comes by that Seed: Our life therefore must needes be immor­tall.

This confuteth a damnable Do­ctrine of the Papists, who hold, and reach, That a man elected, called, iustified, and sanctified, may for euer fall away; and bee damned: that he which to day is the deare child of God, to mor­row may become the child of the [Page 129] Deuill; to day a member of Christ, to morrow a Limbe of the Deuill; to day an heire of salua­tion, to morrow an heire of dam­nation. Now what Doctrine can be more deuillish and vncomfor­table: this is nothing else, but to set vp a Gibbet to torment the poore soules of Gods children; to ouerthrow the nature of Faith; to make God feeble and weake,2. Pet. 1.10. Psal. 15. or foolish and vnwise: which is ma­nifest Blasphemy. But we see here the Word of God tells vs this cannot be:Rom: 8.1. & 8.35. for what shall separate vs from the loue of God in Christ? Nothing.

This may serue to reproue ano­ther sort of men, who are ready to abuse this Doctrine. Tush, sayth the carnall and loose Christian, it skils not how a man liues, whether well or ill: he that is elected, and [Page 130] is a member of Christ, shall be sa­ued; and he that is reiected, shall be damned, though he liue neuer so well: Therefore they take liber­tie to sinne, and make no consci­ence of any sinne whatsoeuer. But they must know, that God decrees a man as well to the meanes as to the end: and it is impossible a man should be elected and called, but he must liue well; so he that is not elected & called, cannot liue well: And it is all one, as if a man should neuer eate or drinke, and yet hope to liue and like well; or lying in the fire or water, and vsing no meanes to come out, should not perish. But wee must know, that the end and the means must goe together; and for a man to neglect or reiect the means, it is in vaine for him to hope to be saued: for if thou be­long vnto God, thou shalt in time [Page 131] be called and sanctified: and where this worke is not yet alreadie wrought, that man is as yet in the state of damnation.

Our helpe is in the name of the Lord. Here is matter of endlesse comfort to euery child of God, that truly repents & beleeues in Iesus Christ: that howsoeuer throgh the malice of Sathan, the temptation of the Deuill, the alluremēts of the world, and the corruption of our flesh, we may grieuously sin, & fall,Rom. 8.1. yet there is no condemnation to them that are in Christ: the gates, that is,Matth. 16.18. al the power of Hell shal not preuaile against vs. If euer thou foūdst the sound work of grace in thee, thou foundst Iesus Christ to dwell in thy hart by faith, so that thou hatest all sin, & desirest in all things to please God: though Sathan rage & storme, and all the gates of Hel rise vp against thee, yet [Page 132] thou mayest comfort thy selfe in the Lord, and say with Paul, There is no condemnation to me that am in Christ, which walke not after the flesh, but after the Spirit: Thou mayest triumph with Paul, and say, Who shall lay any thing to the charge of Gods chosen? And if God be with vs, who can be against vs. And a­gaine, I am perswaded nothing can seuer me from the loue of God in Christ Iesus; no not sinne, nor death it selfe. Oh happie then and blessed is the estate of that man who is in Christ: neyther life nor death, things present, nor things to come, shall separate him from the loue of God.

THe Prophet vseth here a Si­militude of Mount Sion; be­cause Ierusalem, wherein Sion stood when the Temple was builded, had most ample and no­table Promises of God: as appea­reth in very many places of the Prophets; That it should stand sure and inuincible for euer a­gainst all troubles and calamities, for that the Lord had his abiding and dwelling there: according to that Promise, where he saith, Here is my rest, here will I dwell, &c. And therefore Dauid in another Psalme [Page 136] gloryeth on this wise: Loe, the Kings were gathered, Psal. 48.5. and went together; when they saw it, they maruelled, they were astonied and suddenly driuen backe. As we may see it came to passe vnder E­zechias, in that great destructi­on of the Assyrians, and other Kings, as the Stories witnesse: Which shew, that Ierusalem re­mayned safe in all Dangers, not by the strength and policie of the Inhabitants, but by the miraculous worke of God, dwel­ling in it.

They that put their trust in the Lord, shall neuer bee remoo­ued: but standeth fast for e­uer. Though others doe perish, and are destroyed, who doe vvithdraw their Hearts from him; yet blessed and happie are those that doe depend vp­on [Page 137] him, and make him their one­ly trust and confidence, they ser­uing him aright, as it doth become them: for here it should seeme that the word (trust) which is a princi­pall part of that worship and ser­uice which man doth owe vnto Christ, is put for the whole wor­ship and seruice it selfe, by the fi­gure Synecdoche, when one part is put for all: and well might the Pro­phet vse this word before al others, in regard of the iudgements hee spake of before; to note, that the godly, who haue a care to obey Christ, haue good hope and trust in him, euen in the midst of dan­gers. Here we learne this doctrine that they are blessed and happy that do rely vpon Christ, and make him their stay and refuge: Blessed is the man, sayth Ieremie, Ier. 17.7. that trusteth in the Lord: and whose hope the [Page 138] Lord is: Psal. 146. and blessed is he, saith Da­uid, that hath the God of Iacob for his helpe, whose hope is in the Lord his God; so that all that doe trust in Christ are happy and blessed.

And the reason thereof is this, because they shall neuer perish but haue euerlasting life, as it is often­times repeated in the new Testa­ment: where God the Father is said to haue loued the world so, that hee gaue his onely begotten Son for it, Ioh: 3.16. that whosoeuer did beleeue in him should not perish, but haue euerlasting life. For in these two things all bles­sednesse and happines doth stand: first, in a freedome from all misery and destruction, then in a possessiō of all ioyes and life euerlasting.

Therefore let euery one of vs la­bour soundly and truely to beleeue in Christ, and to depend vpon him, as vpon a sure rocke that will [Page 139] neuer deceiue vs, for then you see we shall be blessed. A man will doe much to haue happines here in this world, & euery one by nature doth desire the same: and shall not we then trust in Christ to attaine vnto it. Withdraw wee our hearts from the world, and let vs place them wholy vpon him, as they are cur­sed that doe make flesh their arme and trust in mā; So they are blessed that doe make Christ their arme and trust in him: remember what Dauid sayd touching this matter: Lo (sayth hee to God) they that withdraw themselues from thee shall perish: Psal. 73.27 28. thou destroyest all them that goe a whoring from thee: as for mee, it is good for me to draw neere to God, therefore I haue put my whole trust in the Lord God, that I may declare all thy workes. Let these things moue [Page 140] vp our hearts to cleane fast vnto Christ: doubtlesse there is nothing wanting in him, which is fit to be in one, on whom we are to place our trust. There are sixe things re­quired of such a one. First, power, that hee may bee able to helpe vs. Secondly, Will, that hee may bee ready to doe it. Thirdly, Skill, that he may know how to do it. Fourth­ly, Remembrance, that may mind vs for the doing of it. Fifthly, Care­fulnesse, that he may not post it off or neglect it from time to time. Lastly, Boldnesse, that he may feare no inconuenience to ensue vpon it, to hinder him from doing of it: but all these are in Christ, he is able to helpe vs, because hee is Omnipotent: he is willing, because he loues vs to the death: he is Skilfull, because all the treasures of knowledge and wisedome are hid [Page 141] in him: he is Mindfull, because his eyes are alwayes open vpon vs, as who doth neirher slumber nor sleepe, but stands alwayes girded in the midst of the seuen golden Candlestickes to doe them good. He is Carefull, because he is Lord and King ouer all; and that Lyon of Iudah that feareth nothing. Withdraw not then your hearts from him, but trust in him most constantly for euermore.

Secondly, by this we see that godlinesse is great gaine, or riches, as the Apostle doth speake: for trust here you see brings with it blessednesse: it is not a barren thing, but fruitfull it comes laden with all the blessings of the Lord vnto vs. Cursed man will say,Mal. 3.14. that it is in vaine to serue the Lord, and that there is no profite in keeping his com­mandements, and in walking hum­bly [Page 142] before him. But here wee are taught the contrary, the wicked that doe rebell, they are cast downe and doe perish; but as for those which doe serue Christ and trust in him, they stand vp and are blessed. Then for as much as your labour is not in vaine in the Lord, that I may vse the phrase of the Apostle: Bee yee stedfast, vnmoueable, abun­dant alway in the worke of the Lord: 1. Cor. 15.58. and trust you in Christ for euer­more, which wil thus bring blessed­nesse vnto you.

Seeing then they are blessed that doe trust in Christ, euen then when others perish and are de­stroyed wee should not feare at a­ny time, but be of a good hope and comfort in the middest of all our calamities, as knowing that then wee are blessed and in happy [Page 143] estate as well as at other times: for Christ doth know how to make a separation betwixt vs that are his friends, and others that are his enemies.

Questionlesse, as God did put a difference betwixt the Israelites & the Egyptians in all such plagues as hee sent among them, sparing still the Israelites, and punishing the Egyptians, and as he did put a difference betwixt his seruant Noah and the olde world:Gen. 7. sa­uing Noah, and drowning the world: and as he did put a diffe­rence betwixt holy Lot and wic­ked Sodome, Gen. 17. deliuering Lot and burning Sodome with fire and brimstome from heauen, so will Christ put a difference be­twixt vs and others to saue vs, and destroy them, as wee may [Page 144] see most apparently. Where it is sayd,Mat. 25.32. that he will gather all nations before him, and that he will separate them one from another, as a Sheap­heard separates the sheepe from the Goates: sending some to hell, and carrying others with him into hea­uen. Let vs then neuer feare in any perill or danger whatsoeuer, whe­ther of war, famine, plague, or the like lest wee should perish with the wicked hand ouer head: we see he hath a care of his own, and what he will doe he can doe: if it be good for vs to escape these worldly woes we are assured wee shall, as we are sure, we liue. And if otherwise it please him to wrap vs with others, in the outward punishment, yet shall we euer bee sure to be distin­guished from them in the eternall payne, and those outward griefes shall bee but meanes to leade vs [Page 145] to euerlasting ioyes.

Now therefore saith he, like as mount Sion or our holy city Ieru­salem is neuer moued, but re­maineth sure and safe by the migh­ty protection of the Lord, in all extremities; so he that trusteth in the Lord, shall be defended against the furious rage of the world, and the gates of hell for euer: pronoun­cing this to bee chiefest anchor of our saluation, onely to hope and trust in the Lord,To hope & and trust in the Lord is the greatest seruice that we can doe to him. and that is the greatest seruice that wee can doe vnto God: for this is the nature of God as I haue sayd, to create all things of nothing; therefore hee createth and bringeth forth in death life, in darknes light, & this to beleeue is the very nature and most speciall property of faith: when God then seeth such a one as agreeth with his owne nature, [Page 146] that is, which beleeueth to finde in danger, helpe; in pouerty, riches; in sinne righteousnesse; and that for Gods owne mercies sake in Iesus Christ alone:The nature of faith. him can God neither hate nor forsake, for he worshippeth God truely which putteth his whole trust in the mercy of God. With this seruice God is highly pleased, because he deligh­teth of nothing to make some­thing, so hee made the world of nothing; so hee raysed the dead: who so then consenteth to Gods nature, and obeyeth his will, there hoping for something where no­thing is, he it is that pleaseth God and shall neuer be remoued.

That is, they shall neuer be re­moued from Gods fauour, they shall neuer bee remoued from the constant graces of the spirit in their soules, or hurtfully in the way of a [Page 147] curse, frō outward good estate, nor vnseasonably bee cut off from the earth. Now because some of these iudgments seeme sometimes to fall on some righteous persons, who for a season being separated from the comfortable sight of Gods kindnes and fauor towards them, and their estate in appearence is wholly rui­nated: Therfore the word doth well beare it, agreeing with that of Salo­mon, that the righteous shall not be re­moued for euer: though they seeme to be cast downe for a time, yet they shall be restored againe. Therfore godly men must needs be in safety, because they be Gods childrē whō he in Christ hath begotten to himself by the immortall seed of the word.

Wee see here the constancy of Gods children,The con­stancy of Gods chil­dren. no winde of temp­ration can remoue or ouerthrow them, they are like rockes in the sea [Page 148] enduring euery waue, like trees planted by the riuer side: Gods owne plantation, they may be sha­ken, but not ouerturned; they a­bide rooted and stablished by the Lord: such is the nature of faith, that it carryeth vs out of our selues into the Lord, and makes vs leane vpon him, rest in him, and liue in him. They who abide in them­selues, resting in any thing that is in them, either wisedome, strength or merits, shall be found to haue built their house on the sand which will not continue: but such as goe out of themselues and trust in the Lord, haue built their house on the rocke that shall neuer faile them.

Therfore cleaue ye fast vnto him, and feare not, be of good comfort, though others be cursed, yet you shalbe blessed, for you see the diffe­rence of being religious and being [Page 149] prophane, of louing Christ, & loa­thing him; & this difference here will make a fearefull difference in the world to come, when no man can helpe it, had he the treasures of all the earth to purchase his ease with all: and therefore remember your selues betimes, & turne to the Lord with all your hearts, & serue him in holines & righteousnes all the dayes of your liues, that so you may be blessed both here in this world, and in the world to come.

First, this may seeme to reproue that cursed, yet common opinion of the world: namely, that of all men, the godly man is most mise­rable. We see here the Lord him­selfe doth proclaime from heauen, that he accounteth the godly man and him that trusts in the Lord, a blessed and happy man: but yet the world, that is the wicked men in [Page 150] the world, iudge and deeme the godly man wretched and misera­ble: such a man as truely feareth God, hates all iniquitie, disli­keth lewd company, makes con­science of good duties, as to pray in his family, to instruct his seruants and children, is di­ligent and carefull to frequent Sermons: this man is an Owle among Birds, whooted at and poynted at, and of all men he most contemned: But as Paul sayth, thus it must bee, We are brought vpon the Stage, wee are made a gazing-stocke to wicked men, and accounted as dung for Christs sake.

Secondly, this may serue to stop their mouthes that say and thinke it is in vaine to serue the Lord, that it is lost labour to bee religious, that there is no good got by hea­ring [Page 151] of Sermons and leading of a godly life: it is, and euer hath beene the cursed thoughts of mans heart to thinke so, as in the time of the Prophet Mala­chy. Mal. 3.14. It is lost labour to serue the Lord, and what good comes there by seruing of God: So in these dayes it is cleare, men thinke it is in vayne to bee religious, to liue godly, and in all thinges to labour to keepe fayth and a good conscience, before God and men. But it is manifest here that it is not in vaine to serue God: nay it is that alone that bringeth a man to happinesse and true comfort here, and eternall measure of glory in the world to come: & withall this may serue to cōfort euery child of God against all the discouragements of the world by Satan & his cursed instru­ments. [Page 152] Namely, that whatsoeuer thy estate be,Heb. 11.24.12.23. Psal. 125. verse 1. neuer so poore in this world, and subiect to neuer so ma­ny afflictions: yet if thou be a god­ly man, certainely then thou art blessed, thou that art in Gods fauor thou that art reconciled to God in Iesus Christ, and hast thy sins par­doned, eternall life belongs vnto thee, and therfore feare not, be not any whit dismayed, hold out vnto the end, and trust in the Lord for e­uermore.

Hence we learne, that as many as desire to be truly happy & blessed, may here behold the way to bee happy & blessed. Wouldst thou be truely happy and blessed here in this life, and hereafter in the life to come? Wouldst be assured that thou art the child of God, in his fauour, reconciled vnto him in Ie­sus Christ? Wouldst thou be assu­red [Page 153] of saluation of thy soule? Oh labour then to become a godly and a religious man, repent of thy sinnes past, amend thy life, walke before God in new obedi­ence, labour to keepe Faith and a good Conscience, hate euery euill way, cleaue vnto the Lord, de­light in his Word, let it be the ioy of thine heart: then certainly thou shalt be blessed, and happy for euermore.

To conclude, if the godly man, and hee that trusts in the Lord, be blessed, then the wicked man must of necessitie be cursed: if the estate of the righteous and religious man be so comfortable and blessed, then the estate of the wicked and vngodly must needes be miserable, and cursed. According to that of Moses vnto the Israelites:Deu. 28.15. If thou wilt not [Page 154] obey the voyce of the Lord thy God: as indeede Obedience is farre from a wicked man; howsoeuer hee may come with Sauls painted Sacrifice: what followes? Thou shalt be cursed in Body, and cursed in Soule, Psal. 119.21. &c. Againe, Thou hast destroyed the proud, and cursed are they that erre from thy Comman­dements.

WHere many hundred thou­sands of men are, there are scarcely seuen thousand which [Page 155] know God, or beleeue in God, and yet for their sakes the whole multi­tude is called Gods people: euen so was it in Ierusalem; albeit the greater part was wicked, and god­lesse, yet was Ierusalem called Holy, not onely in respect of a small number of the godly, but also because God had his abi­ding there. So when there was not one iust person in Sodome, but Lot, Gen. 19.22. with his two Daugh­ters, yet could not the Angell destroy Sodome with Fire, so long as Lot was in it. Like­wise, where foure, or fiue, or tenne godly persons are to bee found, for their sakes the whole Cittie is called Holy. For these are the Elect Corner Stones, these are the precious Pearles which GOD so highly estee­meth, and for those sakes hee [Page 156] spareth the wicked. Therefore sayth Dauid, As Ierusalem is com­passed about with Mountaines, so doth the Lord compasse his people, and mightily defend them on euery side. In like manner Zacharie prophecyeth of a Citie, whose Wall is of Fire.

These similitudes doe set forth vnto vs the safetie of Gods peo­ple, that weake and little poore Flocke, against all Dangers: vpon this promise if wee also doe rest, which at this day doe enioy the inestimable benefit of Gods Word, wee shall be defended a­gainst the rage of Sathan, and the whole World. These things albeit we cannot comprehend, yet should wee beleeue them so cer­tainely, as if wee did see them with our bodily eyes. If wee should see our selues compassed [Page 157] about with brazen Walls, wee should be without all feare, and triumph against Sathan: but it is a matter of Faith, not to trust vnto that which the eyes see, but which the Word offereth and promiseth. This one thing therefore is lac­king in vs, that wee haue not the eyes of the Spirit, but wee iudge according to the eyes and sence of the Flesh. We must not doubt therefore: but if we beleeue, we are compassed about with fierie and brazen Mountaines; that is to say, wee abide for euer inuin­cible against the rage of Sathan, and all the powers of Darke­nesse. Blessed therefore is hee that beleeueth.

These Mountaines are the An­gels which compasse vs on euery side, that Sathan with his Angels and Ministers cannot hurt vs as [Page 158] he would, whose malice and power is such, if they did not continu­ally behold vs, continually defend vs, and watch ouer vs, hee would destroy vs euery moment. This can all they testifie, which know that Sathan is a Murtherer, and a Lyar, which cannot abide to see the godly prosper: and therefore he seeketh by all meanes to roote them out from the face of the Earth. That wee are not then vtterly consumed, it is the benefit of these Mountaines, by whom wee are so compassed and de­fended. Sometimes Sathan hur­leth his Darts at vs as it were through the Window, to destroy vs, and worketh vs indeede some sorrow, but he cannot hurt vs, nor moue vs.

This similitude seemeth to be taken out of the storie of Helizeus; [Page 159] where the seruant of Helizeus saw the Hills about him full of fierie Chariots, and Horsemen,2. Kin. 6.17. com­passing Helizeus round about, and mightily defending him. This suc­cour which the seruant of Helizeus saw, and the Prophet beleeued, when he saw nothing, is (sayth the Prophet) round about all them which trust in the Lord: The Angell of the Lord pitcheth his Tent round about them that feare him, and haue a charge of them. Psal. 34.7. The Saints of Heauen and Earth are their fellow Brethren, the Crea­tures of Almightie God are their Friends, yea their Seruants, to doe them good all their dayes.

The Deuils, nor all the powers of Darkenesse shall not hurt them:Psal. 37.25. Psal. 34.7. Psal. 91.11. for Christ hath spoyled Principalities, and Powers, and hath made a shewe of them [Page 160] openly,Hosea 2.18. and hath triumphed ouer them vpon the Crosse; yea, that which is more,Col. 2.15. the Lord Iesus Christ (to whom all Iudgement is committed) is become their Lord and Sauiour: so that they shall neuer come into condemnation, Ioh. 5.24. but shall passe from Death vnto Life.

This Promise then will neuer deceiue vs, onely let vs neuer de­ceiue our selues. If therefore wee did beleeue, no doubt wee should sleepe, wee should liue, wee should dye, wee should suf­fer whatsoeuer Sathan and all the World can doe against vs, with­out all feare: for thus should wee thinke; If I suffer any thing, it is not without the will of God, nor without good cause well knowne, though not vnto me, yet vnto God. Therefore although Sathan [Page 161] breake through the wall in one place, yet shall he neuer bee able vt­terly to ouerthrow it altogether: thus should wee thinke in our trou­bles and afflictions, and comfort our selues with the good will of God: The Lord will be a wall of fire round about Ierusalem, and the glory in the midst of her: he will keepe her as the apple of his eye, and make Ie­rusalem a cup of poyson to all her enemies, and a heauy stone, which whosoeuer striueth to lift, shall bee torne therewith, though all the peo­ple of the earth were gathered to­gether against it; the weapons made against her, shall not prosper, and euery tongue that shall rise against her in iudgement shall be condem­ned, this is the heritage of the Lords seruants and the portion of them that loue him: for the Church is that Arke, which mounts vp [Page 162] mounts vp higher, as the water in­creaseth, but cannot be ouerwhel­med:Mat. 7.25: the bush which may burne, but not be consumed: the house built vpon a rocke, which may be beaten with winde and raine, but cannot bee ouerthrowne. Besides all this it is not enough that wee are com­passed about with firy walls; that is, with the sure custody, the continuall watch and ward of the Angels: but the Lord himselfe is our wall, so that euery way wee are defended by the Lord against all dangers.Therefore in our grea­test mutati­ons our hearts shold not be mo­ued from confidence in God. All which should learne vs in the greatest changes and alterations that fall out in the world, to rest assu­red that the Lord will worke for the good of his Church: though the earth should bee mooued, and the Mountaines fall into the middest of the Sea, yea though the waters there [Page 163] of rage and bee troubled, yet there is a Riuer whose streames shall make glad the Cittie of God in the middest of it. Yea if they who should bee the nourishing Fathers of the Church doe forsake her and become her enemies, they shall most assu­redly perish, but Comfort, Ioy and Deliuerance shall appeare vnto Gods people out of ano­ther place: the Lord for awhile may put the bridle of bondage in the Philistians hands, for to humble Israel for their sinnes, but it shall bee taken away from them at the length: then shall his Church with Ioy draw wa­ter out of the Well of Sal­uation, and prayse the Lord their God, saying, Though thou wert now angry with mee, yet thy wrath is turned [Page 164] away, and thou comfortest me, yea Sion shall cry out and shout for ioy, for great is the holy one of Israel in the midst of her: And therefore in our lowest humiliation, let vs answer our ene­mies: Reioyce not against mee O mine enemies; though I fall, I shall rise, when I shall sit in darkenesse, the Lord is a light vnto me: I will beare the wrath of the Lord, because I haue sinned against him, vntill he pleade my cause, and execute iudgement for mee, hee will bring me forth to light, and I shall see his righ­teousnesse; then hee that is mine enemy shall looke vpon it, and shame shall couer him who sayd to mee, Where is the Lord thy God: now shall hee bee troden vnder as the myre in the streets, yea so let all thine enemies perish O Lord.

The hilles stand ahout Ierusalem, euen so standeth the Lord about his people. Therefore seeing the Lord doth thus compasse the godly with such mercies, O then labour to be godly men. And such as trust in God, to whom all these precious promises are made: O how excellent is thy mercy; therefore the children of men shall trust vnder the shadow of thy wings. Here is a great comfort for the godly, who haue no small securitie hence; that whatsoeuer their outward estate is or may bee, Gods mercy compasseth them as the hills compasse Ierusalem.

First, if Sathan assalt vs on euery side wirh temptation, to vexe and disquiet vs with inward feares: hee shall not haue so nimble eyes to spy our weakenesse, as the eye of the Lord to spye meanes to strengthen vs. Let him obiect the greatnesse [Page 166] and infinite number of our sinnes: yet hee shall but amplifie the great mercy of God, which is grea­ter and more large then all the sinne and misery in the World. Thus Moses comforteth Gods people:Deu. 4.31 The Lord thy God is a mercifull God, hee will not forsake nor destroy thee, nor forget the co­uenant of thy fathers which hee sware vnto them.

[...]. 118. [...].Secondly, if vnmercifull men compasse them and come about them like Bees, and sharpen their stings, yet the mercies of the Lord are neerer them, then that they can hurt them. Thus Dauid comforted himselfe.Psal. 86.14.15. O Lord the prowde are risen against mee, but thou Lord art strong and mercifull gracious and long suffering, and a piti­full God.

Thirdly, if a man should con­flict [Page 167] with Gods owne hand, by inward temptations or outward tryals▪ of sicknesse, pouertie perse­cution: if he were so beset as hee could see nothing but troubles without, & feares within, now is the time to mound & fence him­self with this comfortable doctrine, that euen now Gods Mercies doe guard and compasse him: seeing he cannot deny himselfe, nor faile of any of his promises: Dauid when hee was to chuse of the three rods of God, the Sword, Famine, or Plague; he chose to fall into the hands of God, because he is merci­full.

He may afflict and chasten vs a while,2. Sam. 24.14. Isai. 45.7.10. Psal. 103.8. and for a moment seeme to fosake vs: But with great compassions he will gather vs: for he chides not al­wayes, neither retaineth he his wrath for euer.

Fourthly, if a man were in the hands of death, and the messengers thereof had already taken hold on him, as on Hezekiah: Yet euen then he need feare none ill, seeing Gods mecrcies compasse him. This is e­uer our couer, though wee cannot alway see it, as Elisha his seruant saw not the great mercies of God com­passing him and his Maister. Euen then when wee know not, Gods mercy is all about vs. There are still more with vs then against vs: our mountaine is alway beset with hea­uenly warriors.

Was Ionas euer more compas­sed with mercies, then when he was in his owne sence cast off, and com­passed with waues and weeds? Was Israel euer more cōpast with mer­cy then when they were compassed with Mountaines, Sea enemies, Death, and deadly things? these our [Page 169] extremities are Gods oportunitie.

Nay fifthly, suppose a man were in the house of death, in the graue; yet euen this separates not from Gods mercyes, which being eternal leaues vs not in death: but when we are most compassed with dust and corruption, shall then bee most a­bundant and mightie for vs.

Oh therefore let so many as trust in God, flye in all their straights to this sanctuary, which can make not onely deaths fore-runners, but euen death it selfe welcome, which de­priues vs of all things else but this mercy, into the full estate of which it setteth vs.

Let vs therefore labour aboue all things in the world, to get part in this mercy, by getting assurance of the pardon of sinne: get this, and thou gettest a mercy reaching vp to heauen, a crowne of blessings, a [Page 170] plentifull redemption. Our Pro­phet here calls it a compassing mer­cie: for a godly man thinketh not himselfe compassed with mer­cy when hee is compassed onely with outward blessings, when God hath hedged about his house, and he hath wealth to tumble in though the world breath after nothing else: but when he hath a voyce telling him that God in Christ is merciful to his sin, and hath couered his ini­quitie: oh now thinkes Dauid him­selfe compassed with mercy, and not before, although he was a king, and had all outward things to his hearts wish. Zacheus had mercy e­nough when saluation was come to his house, hee neuer got so fast be­fore, as now he forgoes & restores: he was neuer compassed with mer­cy till now, though he was a great rich man; neuer so rich as now [Page 171] when he was impouerishing him­selfe to entertaine Christ in his house and heart. Iacob when he saw Iosephs face, his best beloued Son; now (saith he) I haue enough, let me now dye, seeing I haue seene my sonne Iosephs face: how much more shall we haue enough to see the face of the well-beloued Sonne of God; yea, and God himselfe in that wel-beloued one, appeased and fully pacified. Simeon hauing seen Christ with his eyes, and held him in his armes. Now, Lord (said he) let thy seruant depart in peace: for mine eyes haue seen thy saluatiō: but to see christ by the eye of faith, & hold him in our hearts, will make death much more welcome to vs: we shal think we haue enough: the sweet sense of it will frame the mouth to speake plentifully of it; as our Prophet doth in this place, neither can any [Page 172] good heart either lightly account, or speake slenderly of such a mercy: neither content it selfe with slight meanes to get it, or with superficial phrases in holding it. In a word if once wee can claspe hold on this mercy of God in pardoning our sinnes, we could desire euen to liue no longer in this world, were it not to come to a more full sense & fruition of it.

Where hee addeth from hence­forth, and for euer, by rhese words he sheweth that this vigilancy of the Lord our God ouer vs, is not temporall but eternall: according to that which he sayd before in the first verse of this Psalme, they shall remaine for euer. Let vs learne ther­fore out of this Psalme, that our constancy and perseurance consi­steth in this, that we are defended by the power and prouidence of [Page 173] the Lord on euery side

HEre the Prophet plainly decal­reth, that the people which rest vnder this defence and protection, are afflicted and subiect to all mise­ries and calamities as touching the flesh, although they be compassed about with high and mighty moun­taines: as touching the spirit, as Sa­than can neuer surmount, yet tou­ching the flesh and the old man they lye open on euery side to the darts of Sathan and of the world, for God by these means will afflict and exercise the flesh, that sinne and [Page 174] the foolishnesse of the flesh may be mortified in them, and that spi­rituall wisedome and the inward man may increase: this is the cause why we are according to the flesh as a broken hedge, and as a citie Whose walles are cast downe, and so lyeth open to the enemy on euery side. Hereof cometh intollerable blas­phemyes cruell torments, and bloo­dy slaughters of the Saints of God; for the flesh hath no walles, no mu­nitions to defend it, but the spirite, therefore the flesh is in danger to all stormes and tempests, as the Prophet Esay sayth, which haue sayd vnto thy soule, bow downe that we may go ouer, thou hast layd the body as the ground, and as the street to them that went ouer. These afflictions wee must needes suffer, and by patience ouercome [Page 175] them; and withall, we must beware, that by these outward afflictions the inward man be not weakened or ouercome: resting in the assu­red hope and trust that the Lord will neuer forsake vs, but that wee are in the bosome of the Father, and are closed within most sure and strong holds, so that now al­though our goods, our Wiues, our Children; yea, our liues also be taken from vs, yet wee shall neuer bee spoyled of our Christ, by whom we are so surely defen­ded, that in the middest of all our tentations hee will make a way for vs to escape, or else giue vs strength to beare them. Blessed is the Man who indureth tenta­tion, Iam. 1.12. for when hee is tryed hee shall receiue the Crowne of life [Page 176] which the Lord hath promised to them that loue him.

Thus wee see what consolations the holy Ghost setteth forth vnto them which beleeue the word, for vnto such as looke for a better life then this is, all things are here full of calamities and miseries, death fol­loweth death, as Saint Paul saith, and we continually die; one temptation followeth another, vntill at the length, by the death of the flesh all miseries shall cease and haue an end. This verse therfore admonish­eth vs, that wee must suffer many troubles, yet so that at length wee shall be safe, and set at libertie from them, although not in this life, yet in the life to come, as this verse full of consolation doth promise vs. Notwithstanding this promise see­meth incredible, both to vs which suffer, and also to them which per­secute [Page 177] and aflict vs, for if wee behold the same with our outward eyes, what can be more false; yea, the contrary seemeth to bee most true: behold our Sauiour Christ, was hee not so forsaken, hanging vpon the Crosse, that the rod or scepter of the wicked rested vpon him, did it not rest likewise vpon the Prophets, the Apostles, and orher holy Martyrs: this matter then, if we consider it with our outward eyes, hath another meaning then the words doe import, for they promise that the Scepter of the wic­ked shall haue no power ouer the godly, and yet all Stories and ex­amples doe testifie the contrarie; therefore the holy Ghost calleth vs backe to the purpose and coun­sell of God reuealed in his word, and commaundeth vs to weigh and consider, not what we suffer, [Page 178] but what is decreed with the Lord in heauen, and he that can so se­quester himselfe from the behol­ding of his afflictions and tenta­tfons, and yeelde himselfe who­ly to the will of God, and there rest, is a right diuine; yea, hee that is ignorant hereof, in true diuinitie knoweth nothing at all: for what knoweth he which is ignorant that God is such a God, as will not suffer the god­ly to bee oppressed of the wic­ked. For seeing he hath said, I am the Lord thy God, he will neuer suffer that which is his owne to bee wrested, either by the world, or by the gates of hell out of his hands: if he then a­bide and continue, they shall also continue for euer which are his. Thus to beleeue, and thus to lay hold on things inuisible, is true [Page 179] diuinitie, and true spirituall wise­dome indeed.

Whereupon we may ground this proposition out of the inui­sible counsell of God, God ha­teth the wicked, and loueth the iust, ergo, he will damne and destroy the wicked, and will deliuer and saue the iust.

And heere we see that which is the chiefest thing in all Psalmes and Prophets to spring out of the first precept. I am the Lord thy God.

Now haue we to learne, how wee may apply this verse right­ly, and to our great comfort, for true diuinitie consisteth in vse and practise. Wee are vexed on euerie side with wicked and per­uerse scorners, and others which hate the word of God, and the do­ctrine [Page 180] which we professe.Comfort when the godly are not estee­med of the wicked. The men of this world esteeme Gods Chil­dren as the off-scowrings of the earth: So Paul, a chosen vessell of God, yet not esteemed of men. Let this confirme the godly a­gainst the contempt of men, onely the Lord hath in his owne hand the ballance of Iustice which weigheth men aright, according as they are: but these are very tri­fles, if wee compare them with those vexations, which Sathan, sinne, and our owne infirmitie raise vp in our cōsciences: we must learne therefore thus to iudge of all things, that they are the rod or scepter of the wicked, and to set the Lord against them; reuealing his will here in his word, and pro­nouncing that he will not suffer the scepter of the wicked to rest vpon the godly. Since then the same [Page 181] Prince promiseth thus much vnto vs, which hath all things in his hand, what can we require more: for the will of God is certaine, that though he suffer vs to be afflicted, yet will he not see vs troden vnder foote or perish.

What the rod signifieth in the Scriptures, it is well knowne: chil­dren when they are young are cor­rected with a rod, and when they waxe bigger, with a wand, or a cud­gell, and if they will not amend, then followeth the iron rod: hereof it commeth that the rod signifieth all power and rule, which is for the amendment and corrction of such as doe offend: so it is taken in the 110. Psalme, The Lord shall send forth the rod of thy power out of Sion; That is to say, Thy kingdome, for here he signifieth such a rod where­by kingdomes and people are go­uerned. [Page 182] On this wise the Holy Ghost permitteth heere to the Wicked dominion and tyrannie ouer the Godly, which they are compelled to suffer: this domi­nion or tyrannie the Holy Ghost called the rodde of the Wicked, and comforteth vs. That as the Lord liueth, their tyrannie shall fall, and shall not rest vpon the lot of the Godly.

The lot of the Iust, is as much to say as the Portion, that is, the Number or Congregation of the lust: like as Christ calleth them the little Flocke, and Paul the poore Saints. Ouer these (sayth hee) al­though the tyrants doe rule, yet shall not their power endure: al­though the persecutors of the Church doe oppresse the Faith­full, yet shall they not doe so al­wayes, neyther shall their counsels [Page 183] haue that successe which they desire: for they thinke to roote out this Doctrine for euer; but that shall they neuer be able to doe. Therefore, albeit ye suffer in the meane time, sayth the Holy Ghost; yet know ye, that my will is, That they which be­leeue in me, shall neuer perish, but shall be preserued to life euer­lasting.

Here then haue ye whereunto ye may trust in all your tentati­ons.

But behold the reason which the Holy Ghost heere vseth, to proue the Scepter of the Wicked shall not rest vpon the Iust: God is moued (sayth he) to helpe and defend the Iust: For else it might so come to passe, that God should haue no Church at all, and the Iust should put [Page 184] forth their hands to wickednesse. So we finde in Ieremy, that before the people were deliuered into the hands of the Babylonians, they had a promise, that after seuentie yeares they should returne againe to Ieru­salem, because they should not bee brought into doubt of Gods mer­cy, and so vtterly dispaire, and fal­ling away from God, should turne to foolishnesse, (that is to say) should blaspheme and become im­patient, this is the cause why God ioyneth the promise of the word with the execution and perfor­mance of the deede, for else the godly should be driuen to despara­tion: We see how many are cast downe with aduersitie, by the losse of goods, wife, children, & other things which are deere vnto them, except therefore their minds were raised vp againe and comforted; [Page 185] first with the word and promise, and then with the performance and execution of the same, many would say there were no God: ther­fore God must needs shew himselfe to be a God, not onely in a word, but also in deed.

Dauid had great promises of God,2. Sam. 15.30. and yet by his owne sonne was driuen out of his kingdome, and so persecuted, that hee was compelled to flye away bare head and bare foote, this was a sore ten­tation, wherefore the great and ample promises made vnto him could neuer haue raised him vp and comforted him againe, except God had indeede deliuered him out of this great miserie and affli­ction; euen so, if we had no more but the promises of God to sup­port vs against the Papists and ad­uersaries of the word; yea, if God [Page 186] did not indeede fight for vs, and defend vs against their tyranny; God therfore worketh both waies: hee raiseth vp with the word and promise, and deliuereth out of troubles and afflictions by the exe­cution of the deed, that according to the saying of Saint Paul, the tentation should not be aboue our strength, but should haue an end: and wee learne by our owne ex­perience, that the first Commaun­dement, I am the Lord thy GOD, is most certaine and infailable; therefore when he saith, Least the iust should turne away from God and fall to gentilitie, for GOD hath a double care ouer the faithfull; first that they bee not ouercome, but may ouercome the tentation. And this he doth by the word and promise; the se­cond is, that the tentation bee [Page 187] not perpetuall, euen so must we be vndoubtedly perswaded, that besides the infailable promises which we haue of the good will of God towards vs, and in the end of euerlasting life, wee shall also be deliuered, and our aduersaries destroyed, albeit wee can see no manner of way or possible meanes how that it may bee done.

But heere wee must beware, that wee doe not appoint the time of this deliuerance, for be­fore that come, God will haue vs tried to the vttermost, and brought to that extremitie, that all our hope and trust shall bee vt­terly spent, and we at the point of desparation.

Now when wee are brought into this case, that wee can see nothing but desparation, then, [Page 188] euen then God sendeth comfort: in death he sheweth life, and euen in damnation he bringeth saluati­on. Briefely, of nothing hee ma­keth all things: and when all hope of remedie is past, then beginneth he to worke, and frameth all anew againe in most perfect wise. Thus cannot the God of this world doe, this is the singular worke of God: therefore when thou thinkest thy selfe cleane cast away, and vtterly forsaken, euen then thou shouldest be most sure and safe, and most gloriously shine as the Day-starre in the Firmament. These things are easily taught: but by experi­ence we finde and feele, how farre they passe all reason and power of man, and how hardly we can be­leeue, that God maketh all things of nothing; that he is carefull of vs, and for vs, whether we be af­flicted [Page 189] in the flesh, or in the spirit; and that he is more mindfull of our deliuerance, then we our selues can be.

Here haue wee then a singular promise and consolation: as if he should say, the rodde of the wic­ked grieueth you, but be of good comfort my people, and patiently endure it, for I will not suffer the tentation so farre to preuayle ouer you, that your confidence and trust in me shall vtterly fayle you: stormes and tempests shall arise, and your dangers shall seeme so great, as though the waues should presently swallow you vp; but I will not suffer you to perish: I will bri­dle their rage, and make an end of the rodde of the wicked. If Sa­than and your owne Conscience doe accuse you as most wicked and vnrighteous, yet will I not [Page 190] leaue you destitute of my righte­ousnesse.

Thus doe Tentations teach vs the true vse and meaning of the first Commandement; the which none without Afflictions and Ten­tations shall rightly know or vn­derstand.

Hereby the Prophet will teach vs, that our Afflictions are but short, and endures but a while: The rodde of the wicked shall not lye for euer vpon the backe of the righteous. The time of our trou­ble in holy Scripture is called sometime a Day of Triall, and some­times an Houre of Tentation. As our Sauiour said to the three Dis­ciples,Mat. 26.40. Can yee not watch with mee one houre? so may he say to vs all, as oft as wee faint vnder trouble, Can ye not suffer with me one houre? It was the comfort that [Page 191] Athanasius gaue to the Church in his time, that Iulian should be but a stormie little Cloud, that would quickly passe by. And it is certainely true, both of the trou­bles, and of all the instruments thereof. Let vs waite a while on our God with patience, and wee shall see them no more.

Therefore seeing the vse of af­flictions and sorrowes of the god­ly is but for a time, to exercise their faith, and patience, and therefore cannot be perpetuall: for when the tryall is ouer, the burthen must bee remooued. The time of Winter is bitter, and barren, and cold, through Frosts, and Stormes: but be­sides, that it is profitable for the Earth, and Plants, to kill Weedes, and Wormes, and to mellow and rot the Ground; [Page 192] it is a forerunner of a pleasant spring and a fruitfull haruest: such is the state of the godly often here. Christ the Sonne of righteousnesse sometimes departs further off, and leaues the beleeuer in a wintrous estate, laid open to many stormes and sad showers: but, besides that all this winter prepares the soyle, and kils the weeds and vermine of the soule, it goes before an happie spring and haruest, which wil bring in fruits of righteousnesse to those that are exercised. I goe away for a while, and ye shall be sorrowfull: but I will come againe, and your heart shall reioyce, and your ioy shall none take away.

Here is then first of all a nota­ble ground of patience in sorowes; The rod of the wicked shall not lye for euer vpon the backe of the righ­teous. And seeing God hath set [Page 193] the time how long they shall last, and shall not exceed the appoin­ted time. This should alwayes learne vs patience: yea, hee hath not onely set a time of durati­on, but also of exchanging thy sorrowes into ioy. Art thou in any trouble, or vnder any molesta­tion of Satan? Are wicked men vnder reproch, scandall, hatred, persecution, &c? it is a storme too violent to last long: nay, it shall bee changed into a calme, into a faire and comfortable sea­son. Suppose thou bee in the Night of disgrace, blacked and darkened by wicked ones, as Da­uid was: Suppose thou haue things layd to thy charge, that thou neuer knewest, and art for­ced to repay that which thou ne­uer tookest; yet wait still the good time: after thou hast endu­red [Page 194] a little scowring, all the soyle will tend to thy brightnesse; and the time comes, that God will make thy innocencie to breake out as the light.

Art thou sicke in thy Soule, or pained in thy Bodie, and seest no way but present Death? wait the time, and thou shalt meete not onely with perfect cure, but per­fect health also: onely see thou makest Christ thy Physician. God had appointed a time of Abra­hams tryall for three dayes; but the third day turned his sorrow into ioy: in which hee had the comfort, both of his sonne and his owne obedience.

Ionas had his appointed time of sorrow in the belly of Hell, in the bottome of the Sea, when hee was cast out of sight: but at the end of three dayes hee was [Page 195] cast on the dry ground, and his sor­rowes and feares were turned into ioy and prayses.

The Theefe on the Crosse was euen in the hands of death, his paines and sorrowes encreasing: as hee felt his life decreasing, how did our blessed Sauiour comfort him, and support him with patience? but with this as­surance, that the end was com­ming, and a time appointed, which should instantly turne that shame and sorrow into glorie and ioy, This day shalt thou be with me in Paradise.

Lazarus was not onely in the hands, but in the House of Death foure dayes: yet a time was ap­pointed, euen the fourth day, wherein the bands of Death were to be loosed, and hee restored to his former life.

And thus shall it be with all the Disciples of Christ; whose trou­bles shall not last alwayes: the longest they can last, is but for this life: and while they doe last, they haue the comfort of both those Petitions of Christ; first, That the Father would keepe them in the World; and second­ly, that after they be safely pas­sed through the World, and the troubles and disgrace of it, They may be where himselfe is, Iohn 17.24 to be­hold his glory.

This serues to comfort the godly in their troubles, that they shall be preserued in them, and from them: The Gates of Hell shall not preuaile against them. First, Sathan the red Dragon may cre­ate them trouble, so that they shall want no molestation that hee can procure them: but hee [Page 197] cannot hinder their deliuerance, nor without leaue hinder their peace, no, nor touch an haire of their head. Secondly, the wicked of the World will see they want no tryals or vexation: but on the contrary, God will see they shall not want seasonable deliuerance; hee will not leaue him in his hand: And although (such is their inbred malice) that they would neuer take off their Rods from the backes of the godly; yet God will not suffer the Rod of the vngodly alway to lye on the lot of the righteous. Thirdly,Psal. 37.8. if their owne sinnes beset them hard, and so dismay them, as though they should neuer get freedome: And this is the stron­gest band of all, which tyeth them to trouble; and all other troubles were but a play, so [Page 198] that the heart were perswaded of the pardon of Sinne (as the Saints in sicknesse of Conscience can confesse.) But Sinne shall slay the vngodly. Psal. 34.24. As for the righteous, the promise is, though they fall, they are not cast off: Not that their sinne doth not deserue they should, but because the Lord puts vnder his hand, and reneweth his grace, to rayse them to repen­tance.

Moreouer, wee are here ad­monished of the great danger that followeth these Afflictions and Tentations, which they that through impatience forsake the Word, and Faith, doe fall into. Therefore the Lord here shew­eth himselfe so carefull for his people, lest they should fall into this danger: for their state which haue once forsaken the Word, [Page 199] is much more perillous then it was before; and into such, as our Sauiour Christ pronounceth in the Gospell, doe enter seuen Spirits much more wicked then the first.Luk. 11.26.

Wee must therefore patiently suffer and perseuere in all Ten­tations, and rather abide all ex­tremities, then once shrinke from the Word of Life, lest wee bee possessed with seuen Spirits more wicked then the first. And moreouer, wee must assuredly trust, as wee are taught in this Verse, that so long as wee haue a desire, and a purpose so to doe, the Lord will neuer for­sake vs, or suffer vs to fall into this impietie.

For heere haue wee a ma­nifest promise, and a liuely de­scription of the Lords singular [Page 200] care and prouidence ouer vs: namely, that hee is mindfull of the end of our tentations, and afflictions, so that wee onely con­tinue constant and patient vnto the end. And if that Heathen Poet sayd, Endure, and re­serue your selues for more happie things; Virgil. how much more should Christians diligently stirre vp themselues with mutuall exhor­tations, to patience, and per­seuerance? whether they out­wardly suffer in things pertay­ning to the Bodie, and to this present Life, or inwardly in Conscience. For wee haue a God, which euen in Death, in Hell, and in the middest of all our Sinnes, can saue and de­liuer vs. A Christian there­fore must bee readily prepa­red, not onely with strength [Page 201] to stand against the enemy, but with stedfast purpose also to conti­nue vnto the end. For he runneth not in such a race wherein there is any end of his course during this life, but he runneth as it were in a circle, in the which hee must haue a continuall recourse thither where he first began;Our course and race is as it were in a circle which hath no end. therefore our Saui­our Christ saith, He that continu­eth to the end he shall be saued. We must not be then discouraged by the importunitie of our enemy, or ouercome with tediousnesse and long continuance, but wee must fight, not onely against the power and subtiltie of our enemie, but al­so against our owne weaknesse and wearinesse: for as in them who wrastle with any equall strength; sometimes the one is aboue, and sometimes the other, till at length one bee ouercome: So is it in this [Page 202] combat in the Christian; somtimes the power of nature, othertimes the power of grace preuailing: but this comfort we haue, that at the length grace shall preuaile, and the power of corrupt nature shall bee captiued vnder the obedience of Christ. Hence we learne, that it is not enough for a man or woman to begin well, or to take some liking of religion, as to reuerence Gods Ministers, to desire to heare them, to ioyne with the people of God in prayer, to bring forth some good fruit in outward reformatiō of life, &c. vnlesse he perseuere, persist, and go on vnto the end, He that en­dures to the end shal be saued. Mat. 24.13. Reu. 2.10. And, be thou faithfull vnto death, and I will giue thee a Crowne of life. If a righteous man leaue his righteousnes, &c. he that puts his hand to the Lords plough, Eze. 18.24. Luke 2.21. and looketh back, is not worthy [Page 203] of the kingdome of heauen. Againe, It had beene better for them that they had neuer knowne the wayes of godli­nesse, then afterwards to fall away. 2. Pet. 2.21. And therefore in the Scriptures, such as haue had some beginning, and after fallen away, are noted to haue bene exceeding wicked men, as we see in Iudas. Math. 27. First a Preacher and an Apostle, a man well estee­med, that had excellent gifts to preach, pray, and cast out Diuels; afterward an hypocrite, a theefe, a traytor, a reprobate. Herod had ma­ny things in him at first, reuerenced Iohn Baptist, heard him gladly, did many things at his request; yet af­terwards a bloody persecuter. De­mas once a sound professour (as it seemed) and one that was deere vnto Paul, but afterwards left his profession, and fell in loue with the world, &c. and therefore it is a spe­ciall [Page 204] dutie required of euery Chri­stian to continue stedfast. Be thou faithfull vnto the end, [...]. 2.26. and I will giue thee a Crowne of life.

Hence we see, that it is a dange­rous thing to reuolt, and goe back­ward in matters of religion, to lose our first loue. It is a fearefull signe of a reprobate and cast away, when men slacke hand, and slip necke out of chollar, grow carelesse in the seruice and worship of God: for a man to grow there is some hope, though hee doe but creepe in reli­gion, but for a man to goe backe­ward, or to stand at a stay, is dan­gerous; for it is certaine, Not to go forward in Gods matters, is to goe backeward, not to increase, is to de­crease, not to grow better, is to waxe worse: it is a hard matter to make a good beginning. Wee are not easily brought to set one foote [Page 205] forward in the waies of godlinesse, but then to trip while we are in our iourney, and to waxe weary of wel doing: This is a fearefull sinne.

Let this admonish vs all,Mat. 24.13. as wee doe loue our owne soules, to la­bour for constancie and perseue­rance, that we may hold out vnto the end: that our workes may bee more at last then at first;R [...]. [...]. that we be sure to dig so deepe, that we lay the foundation of our faith vpon the rocke Christ: and for want of this godly care and circumspection [...] forehand, many haue at the first giuen their names to Christ, who afterwards when they were to take vp the Crosse of Christ, haue gone out and turned their backes vpon Christ. Saul began well, but after­wards he waxed worse, and in the end became an open persecutour. Ioash behaued himselfe vprightly [Page 206] of the Lord. But after his death he fell into Idolatrie. What did it profit Lots Wife to goe out of Sodome, insomuch as afterward she looked backe, and was turned into a pillar of Salt. So then wee see here, that it is not enough to begin well, neither is it enough to proceede well. It is required of vs to perseuer well, and to continue in a constant and setled course e­uen to the end.

So that if wee looke to partake of eternall life and happinesse for euer with God.Reu. 2.10. We must be con­stant in the profession of his truth: in all things labouring to approue our selues vnto GOD, keeping faith and a good consci­ence, which hath the promise of this life, and that which is to come. And wee must euer enter­taine this holy resolution, that [Page 207] nothing should draw vs from God and godlinesse.2. Cor. 1.12 This is our reioycing (saith Paul) the testimonie of a good conscience; that is in simplicitie and godly purenesse, and not in fleshly wis­dome, &c. This yeelds vnto vs much comfort, that our hearts can wit­nesse with vs, that wee haue done our duties in obedience to Gods will.

THE Prophet saith not heere: doe well Lord to the per­fect, and such as offend in no­thing, but to the good and true of heart. The good and true of heart are they which are of a [Page 208] single, sincere, and vpright heart: for these are they which are most accepted of God, although they also through infirmitie doe some times offend.

Heere is matter of great com­fort to the Children of God, that fall of weaknesse and infirmitie in­to the same sinne after repentance: and such is the depth of Sathans temptations, that he tels them that the Children of God fall not into the same sinne againe after their re­pentance, if they doe hee telleth them, that there is no place for a second repentance, but this is false, for the promises of God are with­out limitation of times, or conside­ration of sinnes, or respect of per­sons: he will receiue to mercy all repentant sinners, whether their sinnes be committed before or af­ter repentance, whither once or [Page 209] often, so that they renew their re­pentance, according as they haue sinned anew. This pardon Christ himselfe publisheth: Come vnto mee all yee that are wearie and hea­uy laden, and I will refresh you. Mat. 11.28. Yea, the Lord inioyneth vs sinfull men to forgiue our Brother sea­uentie times seauen times, if hee turne againe and say it repenteth me.

So that wee see, this is a mar­uellous comfort to all such as groane vnder the burthen of sinne, that haue fallen through infirmitie into one sinne often: let not such be discouraged, but assure themselues that albeit with Peter they fall often, yet with him if they repent truly, and weepe bitterly for their sinnes, the Lord is mercifull to forgiue them their sinnes, not that wee [Page 210] should liue proudly, presumptu­ously, stubbornely, and obstinate­ly against him, but if wee fall through frailtie,Psal. 103. Psalme 103. The Lord knoweth whereof we be made, hee remembreth that wee are but dust.

The Child of God not alwayes at one stay.Hence wee learne, that the Childe of GOD is not alwayes at one stay: but there is an enter­course in the estate of a Christian man or woman; sometimes full of comfort, ioy, and peace of conscience, and sometimes againe heauie and sad; yea, full of sor­row and perplexitie, euen as a man in an ague; sometimes sicke and sometimes well: and as it is with trees, sometimes winter, and sometimes summer. This is the state of all Gods Children; as Dauid, Ioseph, Hezekias, Iob, &c. [Page 211] and continuall experience proo­ueth this: that the estate of Gods Children ebbes and flowes, hath their change when as they walke directly and vprightly with God, then they haue peace and com­fort, but when that they start a­side, and commit some wicked sinne, then they finde torments of conscience, and great griefe of mind.

This shewes vs, what is the state and condition of the Childe of GOD in this life, hee is not so heere sanctified, as that hee feeles no corruption of sinne to hange about him, but rather such a one as feeles the burthen of his corruptions, hindering him in this his course of Christiani­tie, vnder which hee grieuously sighes and groanes, labouring by all [Page 212] good meanes to bee disburthe­ned. Indeede it is a matter of great comfort, to feele the graces of Gods Spirit, as Faith, Loue, &c. but no Childe of GOD can alwaies feele the comfort of grace, but as fire that is raked vp in the ashes, it is hid from his feeling for a time, but at the length it will breake out a­gaine, to his great ioy and com­fort.

Well, seeing this is the state of Gods Children heere: they finde great peace and comfort, sometimes griefe and sorrow: let vs not bee to much discouraged, but rather when as by our falls and slippes, wee haue weakened our comfort, let vs intreat the Lord to renew our comfort a­gaine, let vs doe as a poore tra­ueller, who if he misse his way, [Page 213] and goe out of it, he will hasten into it againe, and trudge and plucke vp his heeles with all speed to recouer that which hee hath lost.

So let vs when we haue sinned and gone out of the way, make hast to returne: and as a man that hath beene long sicke, and growne feeble and weake, will vse all meanes to gather vp his crums, and to recouer his former strength againe. So let vs when wee haue lost some part of our comfort and heauenly strength, let vs I say vse all blessed meanes to re­couer our former health and com­fort againe. Let vs pray much, reade much, heare much, and meditate much; let vs bewaile our former sloth, and make our steps more vpright in time to come to Gods kingdome, &c.

A purpose not to sinne, the marke of a sancti­fied Heart.Note heere, that it is the speciall fruite and marke of a sanctified Heart, and of the Minde renewed, to haue a pur­pose not to sinne; but in all things to please God, and to doe his Will, to walke with God in all his Commaunde­ments: Whereas on the con­trarie,Psal. 50.17. when a Man hath a pur­pose to liue in any knowne sinne, it is a fearefull and a manifest signe of a naughtie and wicked Heart: For when the Heart is truely sanctified, then will bee brought this right Spi­rit, not to sinne in any thing: I doe not say, that the Man sanctified and regenerate, doth not sinne at all; but hee hath no purpose to sinne, no de­light in sinne, but beareth a constant purpose in all things [Page 215] to please God: When hee can say with Dauid, I haue refrayned my feete from euerie euill way. Againe, Hee that is borne of God, sinneth not; that is,Iohn 3.9. with full purpose of heart, with de­light in Sinne: and as they purpose not to sinne, so they endeuour it; they are afraid, and suspect themselues, shunne the Occasions of Sinne,Gen. 39.9. and striue against their owne Cor­ruptions, and Sathans Tempta­tions.

This Doctrine doth euident­ly conuince the greatest num­ber to bee such, as neuer had the true Worke of Sanctifi­cation wrought in them: Their Hearts bee not sanctified, and their Mindes are not renew­ed: Why? Namely, because they want this marke and fruite [Page 216] of a sanctified heart: for though they heare of their sinnes, bee told of them, and the fearefull iudgements of GOD denoun­ced against them; yet they will not leaue them nor forsake them, but will continue in them; yea, though it cost them the losse of Gods fauour, and the losse of their owne soules, let vs not de­ceiue our selues. Let vs try our hearts by this rule, whether they bee sanctified or not: dost thou finde a dislike of all sinne, and an hatred of them? Hast thou a constant and resolent pur­pose, no more to sinne against thy GOD wittingly and wil­lingly? hast thou a resolute pur­pose, by the grace of GOD to walke before him all thy dayes; this is a signe of a pure and vpright heart, and that it is sanctified. [Page 217] But doest thou finde no such re­solution, no such purpose? but ra­ther contrarie, a purpose to runne on in them, let man say what he can: in Lying, Stealing, Drun­kennesse, Whoredome, Igno­rance, Contempt of the Word, &c. Say what thou wilt, professe what thou wilt, it is a cleare case thy heart is naught, it is filthie, not sanctified. For it is impossible, that a man should haue true re­pentance, and an heart truely san­ctified, and yet keepe a purpose to liue in his knowne sinnes. And therefore it conuinceth all such to be impenitent sinners and noto­rious hypocrites: yea, if they leaue many sinnes, and yet purpose to liue in one,Mark. 6. it argueth the heart is not sanctified. Herod left many, yet liued in Incest, &c. Know this therefore, whosoeuer thou art, [Page 218] that if thou takest libertie to thy selfe to liue in any knowne sinne, thou canst haue no assurance that thou art yet within the couenant of Grace, Blessednesse is no part of thy portion, Hee must become a new Creature, that shall enter into the new Ierusalem. For, accor­ding to Dauids speech, if wee regard any one Sinne in our hearts, the Lord will not heare vs.

The young man in the Gos­pell remembred many sinnes, and iustified himselfe, as cleare from the breach of the Com­mandements in the second Ta­ble; but his Couetousnesse, which was in his heart, hee re­membred not. And therefore, when our Sauiour bad him goe sell all that hee had, and giue to the poore, hee went away [Page 219] sorrowfull,Matth. 19.21, 22. for hee had great Possessions.

Wherefore, wee must resolue our selues of the great necessi­tie of this point, of generall re­formation of all sinne, condem­ning our selues for euery sinne: for if wee liue and lye but in one sinne, that one sinne is a sufficient weight, to presse vs downe to Hell. Let vs therefore cast euery sinne away, which is as great weight,Heb. 12.1. and lay aside euery sinne with which we are beset.

This Doctrine may serue for the comfort of Gods Children, who are much grieued for their sinnes, and infirmities, when they fayle and come short of good duties, and sometimes start aside; as sayth Saint Iames, Iam. 3.2. In many things wee sinne all, and the iust Man falls seuen times a day: [Page 220] but if thou canst truely say, it is against thy purpose, I hate the sinne I commit, I condemne it. I had no purpose to doe it, my de­sire was to please God: then thou mayest haue comfort, thy heart is sound, God will not condemne thee for it, The Lord will spare his children, as a father his onely sonne. A child is going to Schoole, and his purpose is so to doe; in the way he falls into some companie, and stayes there too long, and playes the truant, but it is against his purpose: euen so the child of God purposeth to serue God, and to please him in all things, and hath no purpose to sinne; but by some temptation of the Diuell, or allurements of the World, hee is ouertaken: I doe the euill I would not, I cannot doe the good I would, hut I delight in the Law of [Page 221] the Lord concerning the inner Man. This is Pauls comfort, and this is the comfort of all Gods children: if they can truely say, I doe the e­uill I would not, I delight in the Law of God; that God will accept the will for the deed.

Therefore let this be thy com­fort: A prisoner that hath escaped out of Prison, would fayne goe twentie miles in one houre; but by reason of his Bolts and Fet­ters he cannot goe one mile. It is thus with Gods children: Here they would faine escape from the prison of sinne, and shake off the Fetters of vngodlinesse, that hang on so fast;Heb. 12.1. but so long as the Fetters are on, and they clothed with the garment of the flesh, there will corruption leake out of them. It is Gods great mercie vnto the godly, that they haue [Page 222] freedome of Spirit, that their Soules are at libertie, and that they can sigh and grone, and desire to be eased.

Phil. 3.4. Our perfe­ction in this life is rather in desires, thē in deeds. Satisfaction shall follow desires, and God shall giue vs more then we desired. Mat 5.6.Our perfection in this life, is rather in godly desires, then in a full obtayning of things desi­red: yet haue the godly this comfort, that where desires goe before, satisfaction shall follow; for the Lord hath promised to fulfill the desires of them that feare him: Blessed are they who hunger and thirst for righteous­nesse, for they shall be satisfied. Yea, sure it is, how great so­euer our desires bee, wee can­not desire so much as the Lord hath to giue vs: for hee is rich in mercie, able to doe abundant­ly, aboue all that wee can aske or thinke.

Example hereof wee haue in [Page 223] Zaccheus: Luk. 19.3. Hee desired but to see Christ; and hee got not onely a sight of him, but fami­liar speech of him: yea, Christ went to his House, and dy­ned with him, and made him, by grace, the Child of Abra­ham.

So shall the Lord doe to all his Children; hee shall giue them more then eyther they de­sired or looked for at his hands: For the heart of man cannot vn­derstand those things which God hath prepared for them that loue him.

Oh the riches of Gods vn­speakable mercie! Oh the endlesse comfort and felicitie of all those that truly and vprightly remem­ber God, and seeke his glory with their whole heart! This com­fort wee haue, that if wee aske [Page 224] any thing in prayer, wee shall re­ceiue it: Whatsoeuer wee aske, wee receiue of him, because wee keepe his Commandements, and doe those things which are pleasing in Gods sight.1. Ioh. 3.22. If we reade the Scriptures, heare the Word, &c. blessed shal we be if we keepe it: according to that in the Reuelation, Blessed is he that readeth, Reuel. 1.3. and they that heare the wordes of this Prophecie, and keepe those things which are written therein: Our Goods, Cattell, Corne, and all things belonging to vs,Deut. 28. shall be blessed of God, if we remember to obey his voyce, and to doe as he would haue vs: yea, our children shall be blessed after vs;Prou. 20.7. for, Blessed is the vpright man, and blessed shall his seed be af­ter him: Yea, as Dauid speaketh, Blessed is the man that meditates in the Law of God day and night, [...] [Page 241] comfort in the creature: yet shall hee bee forced to acknowledge that all the labour vnder the Sunne, Eccles. 1. is but vanitie and vexati­on of spirite: there is a short a­bridgement of our life.Iob 6.4. Man com­meth into vanitie and goeth into darkenesse: it is no better if wee do no more but follow the course of nature. Let vs therefore goe a­boue the Sunne, seeke rest, ioy, and contentment in our God, in whom onely it is to be found.

As for such as turne backe vnto their owne wickednesse, the Lord shall leade them forth with the e­uill doers: but peace shall be vpon Is­rael. There hath beene of this sort of men euer since the Apostles time which hath corrupted the Church, and with a shew of holy­nesse deceiued the simple, which because God punisheth them not [Page 242] but spareth them, and suffereth them to prosper in this world, be­come so proud, that they will be counted amongst the holiest, and of the world are so commonly ta­ken. Wee see, that not onely the godly are mixed with the wicked in this world, but in the Lords floore also the wheat lyeth hidden vnder the chaffe. Wee must pray therefore, that God would bring these Hypocrites to light, and giue vnto them their iust punishment, with the workers of iniquitie; then shall peace ensue to the Church of God: for whiles the Lord powreth forth his iust vengeance vpon the wicked, which vex and persecute his true members, he gathereth to­gether the good and vpright of heart, and openly declareth his fa­therly good will and tender loue towards them.

This doctrine serues to let many men see their folly: they hope to be saued, and make full account when they die, to goe to God: but yet shall neuer come there, because they are not in the wayes of God. If a man should say he would goe from Yorke to London, & yet shall hold the direct way to Barwicke, would not euery man laugh at him? so is it with him that walkes in the path of perdition, and yet saith he will come to Heauen. Aske them what way they walke in, and they must needs giue themselues the lye, if they say it is Gods way. And in this conceit, thousands are deceiued, and slip into their place before they would, or be a­ware.

First,Many by-wayes bea­ten by ma­ny. some walke in the blind way of Ignorance, a darke and vncomfortable Way, as Men [Page 244] walking in the night, in which is no safetie nor direction: numbers care not for the Lanthorne of the Word, and walking in the night, know not whither they goe, nor where they shall lodge. Aske Pa­pists what way they are in? Oh, they are in the way of Catholikes, in the way wherein the Martyrs and Confessors died, in the way of their Fore-fathers, what way soeuer it be. And I would this Ignorance were among them onely: but (alas) it is the way of too many, who professe the Light.

Secondly, some walke in the crosse wayes of Superstition, and mens Deuices, as many of our people; who thinke Common prayers better in Lent then all the yeere after: and some can be de­uout on high dayes, and come to [Page 245] Church; but other dayes Gods Seruice is not so effected. And some receiue the Sacrament at Easter, and they were damned if they did not: but all the yeere be­sides, the Sacrament hath no sweetnesse. These are superstiti­ous wayes; whereas Gods wayes are the same, and to be walked in with the same affection.

Thirdly, some goe in the croo­ked wayes of Humane Reason, Will, Policie, and Affections, and cannot yeeld to the Wisdome of God: their owne Lusts are their Lawes; who should controll them? Here is an infinite number of Rodes, all of them full of wande­rers from God: whereas Gods way is but one, and of Gods de­scribing, cleane contrary to mans corrupt Reason, Will, Affections, and Conuersation.

Fourthly, some goe in the dete­stable and damnable wayes of wil­full spurning against the truth:2. Pet. 2.2. Ma­ny shall follow their damnable wayes, by whom the way of truth shall be euill spoken of. Is it not damnable ynough for men to walke on in the wayes of damnation themselues, vnlesse they rayle at the way of truth and life?

Fiftly, some walke in the filthie myrie wayes of voluptuousnesse & profanenesse, as foule Fornicators, Drunkards, Gamesters, Gluttons, Epicures, daintie and delicate per­sons, who seeme to be made for nothing but idlenes, & effeminate care of their skin, & fruition of their owne sensuality & appetite: to such Salomon speaketh in the person of the yong man, Walke in the sight of thine eyes, and in the lusts of thine heart, but know that for all this thou must come to Iudgement.

Lastly, numbers walke in the rug­ged, stonie, thornie, and clayie wayes of Earthlinesse, Couetous­nesse, Vsurie, and Oppression, set­ting themselues fast in the gall and guile of earthly-mindednesse, not hauing power ouer themselues to stirre hand or foot to Heauen­ward: Where their Treasure is, there haue they locked vp their hearts too; or rather burying them (for so they may, being dead) in the earth and earthly desires: the Heauen that they wish for, they haue; what then care they for any way that leads to another?

First wee learne hence, that in our Christian conuersation there should be a continuall progresse in godlinesse. For as in walking (saith Basil) the steppes of the feet by a mutuall strife among them­selues are changed, in such sort, [Page 248] that the foot which now is hindmost, is formost next, continuing alway this motion, till we come to the place of our rest: so should there be in the Christian such a continuall promoo­uing of his heart toward God, that th [...] affection which this day is behind, coldest in the loue of God, slowest to obey him, should the next day be made formost: Bern. For in this life no­thing standeth in one state; it is most certaine, that hee that goes not for­ward, goes backward. Yet I would not so be vnderstood, as if the Christian had not his owne fain­ting and falling in the way of god­linesse: yet blessed be God, who keepes our Soules in life; wee so faint, that wee reviue; we so fall, that wee rise againe: of our for­mer Follies, wee learne to bee wise; of the experience of our weakenesse, wee gather strength: [Page 249] we walke then more warily, because so oft we haue stumbled and fallen: of our sinnes we make vantage: he who is truly penitent walkes alway in sorrow and feare, because hee hath fallen so oft in feare, least hee should fall againe.

Secondly,What to be done in our fals. let vs be circumspect both to preuent and recouer our selues out of our fals in this way, by reason of Sathans fierce temptati­ons, the weaknesse of grace, & the frailtie of the flesh. Many are the fals and knocks of the best:Psal 19.12. In many things we sinne all, saith S. Iames, and who knoweth his errors: Now if we will preuent these, we must beware of occasions of sinne, as a traueller steps ouer stones & rubs in his way. Eue preuented not the occasion of her fall when shee en­tred talke with the Serpent. Wee must make a couenant with our [Page 250] eies, not to looke vpon a Woman, nor on the wine in a cup. We must watch ouer our selues, both alone and in company, and not run into bad company, least we come home by weeping crosse, as Peter did. Secondly, we must not lye in our fals: a man in his iourney, if hee fall and lye still, shall neuer come to his wayes end: and if hee rise quickly, though it hinder him a lit­tle, it shall not bee much. The Saints all of them recouered them­selues out of their fals, by renew­ing their Faith and Repentance. A man out of his way must come backe againe: the sooner he re­turnes the lesse is his labour: Pe­ter presently went out and wept bitterly, and so was restored to Christs fauour.

Thirdly, suppose thy fals be grie­uous, and often into the same sins, yet [Page 251] let them not hinder thee still out of the way. For as the Childe of GOD must neither presume nor purpose sinne: so must he not de­spaire of rising, hauing fallen into sinne, seeing the promise is; that If a mans sinnes, for hainousnesse, be as red as scarlet, vpon his true re­pentance, they shall bee made white as Snow: And the parable teach­eth, that if a sinner offendeth seuen­ty times seuen times in a day, and as often truly repent, he shall be as oft forgiuen. Fourthly, after such falls, we must be more warie and careful, least we fall in the same manner. A man, yea, a beast will be more care­full, when it comes by the same place where it caught a fall: yee cannot get it into the same hole a­gaine. Dauid no doubt, would not count the Tribes againe, after that fall in numbring them.

Thirdly, hold on in this way con­stantly with perseuerance: for the end of a worke crowneth it, and the end of a way gladdeth and rest­eth the wearie traueller: and this rest is without end. Many set forth on this way, but are discouraged by the hardnesse of the entrance: whereas if they were a little entred, the way would be pleasant, and the yoake of Christ easie and sweete. Others haue gone yet further, but at length looke backe; yea, goe backe, when a man would haue thought they had escaped the fil­thinesse of the world: and these haue lost a great deale of labour and comfort. Others, yet farther then they, as the bad earth, euen so farre as a man could perceiue no difference betweene them and sound Christians: and apparent difference was there none but in [Page 253] perseuerance, and yet wanting soundnesse, haue suffered ship­wracke euen at the hauen, and so their former righteousnesse is all forgotten: a great deale of way they had gone, and much worke had they rid, whereof they shall neuer see crowne nor comfort. Oh beware of wearinesse and re­lapse! As towards the end of his way the traueller is most cheerefull: so should we, and the rather; because, first, euery one affects a good end, euen Balaam: and will we not en­dure a little difficultie for it.

Fourthly, seeing there are a num­ber that deceiue themselues about their estate in which they are: thin­king that their waies are right, when God knowes, they are the pathes that leade to hell: they boast of their supposed good, when in­deed it is nothing but a meere de­lusion [Page 254] of the Diuell to blinde the eyes of their minds, to make them seeme that which they are not: they boast and bragge of Iustifica­tion, and yet liue without Sancti­fication: Such people are out of the way, and all this while they doe nothing else but deceiue their owne soules: for he that is Iusti­fied, is also Sanctified: and after Iustification, there will follow San­ctification. Wouldst thou then know, whether thou hast through­ly and effectually remembred thy fals, and art conuerted, and that God hath Iustified thee, in par­doning and forgiuing thee all thy sinnes, and acquitting thee from the guilt and punishment of thy sinnes, and that God accepts thee through Christ as righteous be­fore him, and that thou shalt ne­uer be condemned for thy sinne: [Page 255] then examine thy Sanctification: Doest thou leaue thine waies, and walke in the waies of GOD? Doest thou vse all good meanes to come to saluation, and auoide all occasions which might draw thee to destruction?

In a word, doest thou deny thy selfe, and wholy resigne vp thy selfe to bee guided by Gods Spirit in all things? then thou art Sanctified, and so maist approoue thou art Iustified, else not.Rom. 8.1. Now there is no condemnation to those which are in Christ Iesus. There is Iustification; who are such as walke not after the flesh,Ephe. 2.10. but af­ter the Spirit: there is Sanctifi­cation. It is the end of our new Creation and second birth,Psal. 125.5. which God hath ordained, viz. to walke in good works.

Lastly, in a word, vtterly to re­nounce all sinne, to hate, loath, de­test and abhorre it: so as to haue nothing to doe any more with it, but to vow and resolue against it; and so leaue it and forsake it, and daily more and more to be out of loue with it and our selues for it, is a most true signe of him that hath rightly searched himselfe, and is truly conuerted:Pro. 28.13. and such a man shall obtaine mercy at Gods hand in this world, and euerlasting mer­cy in the world to come. Wherefore seeing we haue these promises, 2. Cor. 7.1. let vs cleanse our selues from all filthinesse of the flesh and spirit, and finish our sanctification in the feare of God. Signifying, that it is not sufficient to purge our selues in part, but it must be both from internall cor­ruptions of the soule: as also the externall pollutions of the body, [Page 257] and to labour for the feare of God, without which wee are impudent and bold in committing of vn­cleanenesse, which wee would not dare to attempt, if the feare of God were firmely setled in our hearts: teaching vs also, not to make a shew of holines for a time, but to goe on constantly, and to finish our Sanctification, dayly proceeding in a holy course: ad­ding more holinesse still to more: that so holding out vnto the end, we may receiue the end of our Faith, the saluation of our soules. For he that continueth vnto the end, 1. Pet. 1.9. he shall be saued.

BY Syon is signified that people which had the promise of the comming of Christ. For Redemp­tion and Saluation was first promi­sed to the people of Syon, and to the children of Abraham after the flesh.

This people was in bondage vnder the Law, and by the Law vn­der the Captiuitie of Death and Sinne. Now if this people com­plaine of their Captiuitie, and sigh for their deliuerance, what shall we thinke of the Gentiles which liued in Idolatrie, and in their owne lusts, without any Law, & without God, [Page 262] he could not therefore haue signi­fied a more generall, and more grieuous captiuitie, then when he saith; That his owne people of Si­on did long for this deliuerance, which in outward appearance, was most holy, and vnder Dauid and Saul did mightily flourish. But be­hold how liuely he setteth forth that ioy which should follow this deliuerance: we shalbe (saith he) like them that dreame. By this kind of speech he expresseth the greatnesse of their ioy; meaning that this ioy and gladnesse should be so great, that the heart of man should not be able to conceiue it: as if hee should say, when he shall heare of. Yea, when we shall indeed feele and inioy this deliuerance from sinne and death, so farre pas­sing all that we could hope or look for, the ioy therof shall be so great, [Page 236] that it shall seeme to vs but as a dreame. For so wee see it come to passe also, euen in particular deli­uerances, when God suddenly de­liuereth his Seruants out of any great trouble or affliction:Acts 12.7. So it happened to Peter, when he was deliuered by the Angell out of pri­son. Likewise, when it was said to Iacob: Ioseph thy Sonne liueth, Gen. 45.19 and ruleth ouer all the land of Egypt. He was as one raised out of a dreame, and could not beleeue it vntill that it was shewed vnto him by certaine tokens to be true in­deede.

Heere then is set foorth vnto vs, the inestimable grace where­by we are redeemed through the blood of the Sonne of God: who did not spare himselfe and his owne life, that hee might set vs free from the power of the Deuill, [Page 264] the wrath of GOD, Death and eternall Damnation; but mans heart is not able, as is said, to com­prehend these things. The more feeling and taste he hath thereof, the greater alacritie and courage hath he to goe through all dan­gers: the lesse feeling he hath, the more he is shaken with terrours, and at the length looking backe to Egypt with the Israelites, seeking o­ther helpes.

Our heart therefore must who­ly rest in this Redemption, and wee must labour to haue some part of this taste and feeling, which the Prophet rightly compareth to a most ioyfull and pleasant Dreame.

We see heere the Iewes were so glad of their deliuerance out of the Babylonish Captiuity, and their returne thence, that they [Page 265] scarce could beleeue whether it was not a Dreame. Our Cap­tiuitie was farre greater; being vnder the Curse of the Law, sold vnder Sinne, Bondslaues vnto Sathan, and Sonnes of Wrath: Which Bondage could wee rightly acknowledge, our Deliuerance would be farre more gratefull then it is. Our Deli­uerer was not Moses, nor Io­shua, nor Zerubbabel; but the Sonne of God: of whom they were Types, both in the first Induction of that People out of Egypt, into that Land; and in their second Reduction backe againe. He, by putting himselfe into the Prison of our Flesh, and in that Flesh, by suffering that execrable Death, and all the Sorrowes of it; freed vs from the guilt of Sinne, appeased [Page 266] the wrath of God, abolished eter­nall Death, and destroyed the Deuils Kingdome. Now, the Sonne thus freeing vs, wee are free indeed. Oh, the greatnesse of this deliuerance should asto­nish vs, whereby we auoid those great and insuperable euils, which otherwise had for euer oppressed vs.

This serueth to comfort all Gods Saints, and all the Elect, who can find this, that they are redeemed; a comfort of all com­forts: for what can comfort the Heart of Man more, then to thinke of that glorious Victorie in Christ Iesus? that whereas be­fore they were in the state of dam­nation, now they are restored into the state of saluation; where­as before the Deuill held them bound, hand and foot, in bon­dage [Page 267] and in slauish thraldome, yet now the Snare is broken, and they are deliuered. What can be more comfortable and ioyfull to the poore Prisoners, that haue lyen so long in the Dungeon, haue beene arraigned at the Barre, condemned as Guiltie, and the Sentence of Death de­nounced? then to heare the King, for such a Friends sake, hath gran­ted their Pardon: How much more ought all the faithfull mem­bers of Christ to reioyce, when as they see that there was no way with them but Hell, there to haue perished, and to haue beene dam­ned, Soule and Body for euer: yet that good God of Heauen and Earth, He, for Christ his sake, hath granted this Pardon; that being redeemed, they may liue for euermore.

Reioyce therefore, and be glad, ye which once were desolate, and in hea­uinesse, lift vp your heads with ioy, be glad, and comfort your selues toge­ther, for the Lord hath comforted you his people, he hath redeemed you his chosen; as Isaiah breaketh forth into ioy,Isaiah 52.9. and reioyceth: For he that made thee is thine Husband, whose Name is the Lord of Hosts, and the holy One of Israel; that mighty God of the whole world, he is the Redeemer: and with euerlasting mercy haue I had compassion on thee, saith the Lord thy Redeemer. Thus the Lord com­forteth his people himselfe, saying, Feare not, Isaiah 54.1, 5. be of good courage, for I haue redeemed thee, I haue called thee by thy name, Isaiah 43.1. thou art mine. Againe, Reioyce ye Heauens, for the Lord hath done it, shout ye lower parts of the Earth, burst forth into prayses ye Mountaines, O Forrests, and euery Tree therein: I [Page 269] haue put away thy transgressions like a Cloud, and thy sinnes as a Myst; Isaiah 44.22. I haue redeemed thee. It is a great comfort, when a Man is in trou­ble, to call to mind the gifts of God that made him, sayth Gre­gorie in his Moralls: For as sweete Oyntment doth not one­ly delight the Smell, but is a spe­ciall remedie against things that smell ill; so the remembrance of good things is a comfort to a Man in Euill and Aduersitie, sayth Ierome. Wherefore to con­clude this Point, I end with that Exhortation of Saint Paul him­selfe:2. Thess. 4.18. Comfort your selues one a­nother with these words, and the Lord will deliuer you from euery euill worke, and will preserue you vnto his heauenly Kingdome; to whom be prayse for euer and euer. Amen.

Seeing therefore it is certaine, that reprobate persons haue no part in this redemption, nor wic­ked vnbeleeuing impenitent sin­ners, but onely the Elect: This serues for to terrifie the vngodly, to amaze them, to feare them­selues, as not being in the right way; but such as are vnder the Curse, in the state of Damnati­on, guiltie of eternall Death, such as shall be partakers of the second Death: which is a separa­tion both of Soule and Body from God, and an adiudging of them to perpetuall torments in Hell, where shall be weeping and gnash­ing of teeth. Which must teach them to turne from their wicked wayes, and returne to God, from whom they are fallen, and labour to vse the meanes of their salua­tion, and to goe out of themselues, [Page 271] flying to the Throne of Gods Mercy; most humbly beseeching God for pardon and forgiuenesse, that so their part may be in this redemption, and God may re­ceiue them into his fauour: with­out which repentance, they must needs perish, Except yee repent, Luk. 13.3. yee shall all perish: This is that our Sauiour Christ himselfe hath fore­told, saying, He that shall not be­leeue, shall be damned. Those that know not God, and obey not his Word, shall be punished with euerlasting perdition from the presence of the Lord, and from the glory of his power. Againe, All those shall be damned, 2. Thess. 1.9. that be­leeue not the truth, but haue pleasure in vnrighteousnesse.

Goe to now, yee Rich men, wicked and prophane weepe and howle for your miseries that shall [Page 272] come vpon you: You that trust in your vncertaine Riches, yee haue no part in the Redemption by Iesus Christ. Goe to now ye that will not beleeue, you that will not amend nor repent, nor leaue your filthie lewd courses; little thinke you of the Iudgement Day, wherein euery one of you shall rise to giue vp your Ac­compts, where the Booke of Gods Prouidence and the Booke of your owne Consciences shall be layd open before you: and there shall you be arraigned at the Barre of Gods Iudgement; and being condemned as Guil­tie, as hauing no part in this Re­demption, you shall, will ye, nill ye, haue that fearefull Sentence of eternall Death pronounced a­gainst you, Goe ye cursed into euer­lasting fire.

Seeing then that it is proued, that onely the Elect are redee­med, and they onely saued; it doth teach vs to labour to be in the number of the Elect, and chosen Seruants of God: and not onely to talke of our Electi­on, and discourse of it, and rea­son about it, as many will doe, and that too curiously, and more then is reuealed, or necessarie to be knowne; but to labour to ga­ther vpon sound ground, that my part in particular, and thy part [...]n particular is in this Election: that wee may say truely, vpon good proofe, by euident testi­monie and infallible Arguments, especially from holy Scripture, euery one by himselfe; I thanke God from the ground of my Soule, I trust I am one whom the Lord hath elected out of that [Page 274] cursed Race of Mankind; I am one, whom among so many thou­sands reiected of him, my good God hath chosen, to obtaine Sal­uation by Iesus Christ. This is that which the Apostle Peter doth so labour in, earnestly exhorting all of vs to giue all diligence, 2. Pet. 1.10. to make our Calling and Election sure. From which words of the Apostle wee are to note, that it is no tri­fling matter, or slight businesse, no matter of dallying, or delay­ing, nor any matter arbitrarie, or of indifferencie; but a worke that requireth great labour, paine, and trauell, great industrie, and dili­gence, a matter of absolute ne­cessitie, to make our Election sure. Herein consisteth all our hope, in this is continued our happinesse and felicitie, and by this are we assured of Heauen, and Life eter­nall, [Page 275] and that vndoubtedly we shal be saued: haue this, and haue all; and want this, and want all.

Now,O biectn. whereas this is commonly obiected, If I be elected, it is no matter how I liue, and so of the contrary.

I answere, Answere. That where God hath appointed the end, there he hath appointed the meanes to attayne to that end: the end is Life eternall, which none shall euer attayne, without the vsing of the true meanes. This I proue plaine out of Saint Pauls words. God hath chosen vs: To what end; to liue as wee list: no, sayth S. Paul, but that we should vse the meanes, studying true pietie and holynesse:Eph. 1.4. He hath chosen vs in him before the foundation of the world; to this end, that we should be holy, and without blame before him in loue.

This teacheth vs to liue in a con­tinuall course of glorifying of God both in Body and Soule: for wee are not our owne, but wee are Christs;1. Cor. 6.20. Ye are not your owne, for ye are bought with a price, namely, the bloud of Christ. Therefore glo­rifie your heauenly Father both in Soule and Body, for they are both his. This is the end of our Re­demption, and deliuerance from our spirituall enemies,Luke 1.74, 75. That wee should serue God, without seruile feare, all the dayes of our liues, in righteousnesse and holinesse before him. Vprightly: For the grace of God, that bringeth saluation vnto all men, that is, all sorts of men, hath appeared, teaching vs, that wee should denie vngodlinesse, and world­ly lusts, and that we should liue so­berly, that is, in regard of our selues: Righteously, in regard o [...] [Page 277] our neighbour: Godly, in regard of God himselfe.Titus 2.11, 12. For Christ Iesus he is our Sauiour, who gaue himselfe for vs, that hee might redeeme vs from all iniquitie, and purge vs, to be a peculiar people vnto himselfe. Zealous of good Workes:Tit. 2.14. His bloud, which through the eternall Spirit offered himselfe without fault to God,Heb. 9.14. doth purge our Con­science from dead workes, to serue [...]he liuing God. 1. Pet. 2.6. Wee are a people set at libertie, that we should shew forth the vertue of him, that hath called vs out of darkenesse into his maruellous light.

Of all the workes of Mercie, [...]his chiefely ought to bee re­membred; for it is the chiefest worke that God euer shewed to Man: And if any thing will, this will stay vs, and keepe vs from [...]he contagion of Sinne. And as [Page 278] it is true, that none are redeemed, I mean [...], none can approue them­selues redeemed, but those who are cleansed from sinne, and haue a care to forsake sinne: so it is as true, that none doe more keepe themselues from sinne, then those that doe dayly meditate of and remember their Redemption; it being the speciall end of our Re­demption, to cease from sinne, and to serue God in righteous­nesse and true holynesse all the dayes of our liues.Lu. 1.74, 75. As our Sa­uiour Christ, when hee had cu­red him that had beene sicke thirtie eight yeeres, meeting him in the Temple, hee, like a good Physician, giueth him whole­some counsell, and bids him Sinne no more: But first prepares him to this dutie, by calling to remembrance his mercie and fauour [Page 279] towards him, in healing of him:Iohn 5.14. Behold (sayth Christ) thou art made whole, Sinne no more. So if we would seriously remem­ber the loue and mercy that God hath shewed, in redeeming vs by his Sonne, and the vnspeakable loue and care that Christ had on vs, to die such a cursed Death for vs; it would make vs breake forth with a full resolution of heart, and say by our selues: Behold, I am made whole, I am redeemed; I will therefore defile my selfe no more, I will leaue all sinne, I will sinne no more, lest a worse thing happen to me, and it would make vs practise the contrary vertues. When Paul would haue the Ephe­sians not to haue any fellowship with vnfruitfull works of darknesse, but to walk as children of the light, he doth first put them in mind of [Page 280] their new estate, and makes them to consider of it seriously, as be­ing a notable means against sinne, saying,Ephes. 5.8, 9, 10, 11. Yee were once darkenesse, but now are light in the Lord, walke as children of the Light, approouing what is pleasing to the Lord, and haue no fellowship with vnfruitfull workes of darkenesse, but rather re­prooue them. It is a manifest note of one redeemed,Rom. 6.2. to be dead to sinne: and if we are dead to sinne, how shall wee any longer liue therein? Forget not therefore this wonderfull benefit of Redempti­on,Psal. 103.2, 3, 4. sayth Dauid to his Soule. And surely, if this loue of Christ were truly remembred, it could not be that we should sinne so common­ly against him, and so cruelly han­dle him by our sinnes, euen by cru­cifying him afresh againe, as wee doe.

First, this Meditation, as it is a notable meanes to preserue vs from all sinne; so especially it kee­peth vs from these, and stirreth vs vp to the practise of the contrary vertues. First, it banisheth all vn­thankfulnesse, and stirreth vs vp to blesse and praise Gods Name, who hath done so great things for vs. This was Dauids Meditation and practise,Psal. 103.4. Luke 1.68. 1. Cor. 15.57. My soule praise thou the Lord, and all within mee shall praise his holy Name, and forget not all his benefites who redeemeth thy soule from destruction, &c. This did Za­charias, thus did Paul, and so will all doe that do finde and feele their part in this redemption.

Secondly, this Meditation will keepe vs from fainting vnder the Crosse, and make vs constant to vndergoe affliction, and without this we cannot doe either. Consi­der [Page 282] and remember therfore Christ,Heb. 12.3. which endured such contradicti­ons of sinners against himselfe, lest yee bee wearied, and faint in your minds,Verse 1.2. and that we may cast aside euery sinne that hangeth on so fast, and runne with patience the race set before vs, let vs looke vnto Iesus, the authour and finisher of our Faith. Heere we see, this is a great meanes against any sinne, as well as impatiency, inconstancy, and the like, and holds vs in a conti­nuall course of doing well, and walking aright in our Christian race.

Thirdly, this is a speciall dutie, enioyned vs in the right participa­tion of the Sacrament of the Lords Supper, without which wee can­not receiue as fit guests, but vn­worthily eating and drinking our owne damnation. And there­fore [Page 283] Christ himselfe in his first In­stitution, gaue vs this in speciall charge; saying,1. Cor. 11.24.25 Doe this as oft as ye doe it in remembrance of mee: re­peating the same, to shew vs the necessitie of it.

Fourthly, this giueth vs com­fort in sicknesse and at our death, and stayeth vs against despaire of Gods mercy, and at our death as­sure vs of endlesse mercy in the world to come: besides, al Gods blessings in this life temporally. For if we remember that he dyed for vs, and rose againe for vs: Some shall also rise with him from the death of sinne vnto newnesse of life here, and to immortall glo­ry hereafter. For where our head and member Christ is, there al­so must we his members redeemed bee also: And if when wee were enemies to him, Christ died for vs,Rom. 5.10. [Page 284] much more being now reconciled,Rom. 8.1. shall we bee saued by him, as Paul saith; Now there is no condemna­tion to vs.

Fiftly, it maketh vs constant in all good duties, stedfast, and vnmoue­able: it maketh vs rich in all good workes, when with Iob, we can say, I know that my Redeemer liueth. Iob 19.25. This is that which Paul remembred with thankfulnesse, and remembring it, did stirre vp himselfe and others to abound in good workes, which none can doe but those that cease from sinne;1. Cor. 15.57.58. Thankes bee vnto God who hath giuen vs victorie through our Lord Iesus Christ: therefore bee yee stedfast and vnmoueable, alwaies abounding in the worke of the Lord. For as much as ye know, that your la­bour is not in vaine in the Lord.

Sixtly, in way of thankfulnesse; beware of turning backe to the ser­uice [Page 285] of sinne, and obey the precept giuen to the blinde man, as hath bene shewed before.Luke 7.47. Thou art made whole, sinne no more.

Seuenthly, loue him much, who hath forgiuen so much.

Eightly, studie to please him in all things,Psal. 116.8. Because thou hast deliue­red my soule from death, mine eyes from teares, and my feet from falling: I will walke before the Lord in the land of the liuing.

Lastly, magnifie and speake of this great deliuerance and saluati­on, as the Church did.Psal. 126.1. Luke 1.49. The Lord hath done great things for vs, where­of we reioyce: and say with Marie; He that is mightie hath done great things for me, and holy is his Name.

THis Psalme hath in it a singu­lar Maiestie, and therefore the Prophet vseth here many figuratiue or borrowed speeches. By laughter he signifieth the voyce of the Gos­pel, for the Gospel should be to vs nothing else but ioy and gladnesse, especially if we compare it with the Law, for the Law terrifieth and killeth, whose vse and office is to breake and mollifie the hard and stonie hearts of the impenitent, as Ezechiel saith; for they must bee broken with this iron Scepter, as it were, and beaten downe to hell, as the Psalmist prayeth. Let the wicked be turned into hell, Psal. 9.17. and all [Page 287] Nations that forget God: For see­ing they haue a heart of iron, and as the Prophet saith, A brazen fore­head, they must bee terrified with the thunderings of the Law; that is, they must bee brought to the feare of Gods Iudgement, and fil­led with the terror of death, as it hapned to the people of Israel at the Mount Sina, when the Law was published by the voyce of the Lord. But they that haue a fleshie heart, (that is to say) a soft and ten­der hart, may not be killed with the Law, but reuiued & raised vp with another kind of Doctrine, which the holy Ghost calleth here laugh­ter and ioy, that is to say, the Gos­pell. This is the right diuiding of the word, which Saint Paul spea­keth of, to preach and set foorth to the impenitent and hard hearted, the threatnings of the Law, the [Page 288] wrath of God against sinne, and the terrors of Gods Iudgements, but to the weake and broken hearted, the sweete comforts of the Gospel, that they that are secure and with­out feare, may now learne to feare the Lord, and they that are to much oppressed with feare, may bee of good comfort, and now begin to trust in the Lord. This difference betweene the Law and the Gospell is well knowne, but by experience and practise it is not so wel known: for our infirmitie is such, that we are rather touched with the sence of Sinne and Death, then with laughter and ioy; that is, the sweet comforts and ioyfull promises of Gospell.

And here also we finde Sathan to be our deadly aduersarie, which most subtilly disputeth with vs, tou­ching the Law, and vseth such Ar­guments [Page 289] as wee cannot deny. For when he layeth vnto vs our sinnes, wee are constrayned to confesse [...]hem: which, albeit sometimes wee couer them before men, our Conscience, as a thousand witnes­ [...]es, pronounceth against vs, and will not suffer vs to forget them, or hide them. Whereof some­times ariseth also a doubting, or mistrust, euen in the dearest of Gods Saints. I speake nothing of those which are manifestly wicked: with these darts Sathan pierceth and grieuously woundeth the soft and tender heart, onely because this distinction is not so well knowne by practise, as it is by speculation. For if we had this practise indeed,Speculation is a naked knowledge, without ex­perience & practise. we should rightly discerne betweene the Law and the Gospell, also betweene the Disciples of the Law, and of the [Page 290] Gospell, and beate backe Sathan with this answer,Speculation is a naked knowledge without ex­perience & practise. that like a lying spirit, he seeketh nothing else, but to blinde and deceiue the heart with falshood and lyes: for where as hard and stony hearts bee; those hee doth not kill or terrifie, but flattereth and filleth them with hope and fayre promises, which doe not pertaine to such heart [...] contrariwise, whereas such tende [...] and timerous hearts bee, as are too much terrified already, and therefore should bee confirmed and raysed vp with the promises of the Gospell, those hearts Sathan most of all, not onely goeth about to afflict and terrifie, but to beate them downe also, to vtter discomfort: wherefore the Chri­stian man must learne and labour by feeling, and practise to make this distinction in his heart, and [Page 291] say vnto Sathan, away from mee Sathan with thy lyes, when I am voyde of the feare of God, secure and hard hearted then come and pleade the Law against mee, then will I heare thee, for then that is the time to teach the Law, but since thou commest now vnto mee with the Law,A good an­swer to be giuen to Sathan. whereas my heart is terrified already with sinne and death, I will not heare thee, for thy doctrine per­taineth not vnto mee, but laugh­ter and ioy, not terrour and death.

So should Sathan bee answered when he goes about to terrifie vs: but by experience wee feele, that when most neede is our heart is not able thus to answer, though wee haue heard these things be­fore neuer so often: the cause [Page 292] is this, that albeit Heauen be ours, and wide open for vs, yet such is our nature, and such is our infir­mitie, that all this doth not make vs so ioyfull, as the gaping Gulph and horror of Hell doth terrifie vs: so that our cogitation of our sinnes doth more afflict vs, then all the teaching and preaching of the Merits of Christ can comfort vs. Therefore wee must earnestly endeuour to learne this practise, or at the least to attayne to some knowledge thereof, and rayse vp our selues with these words, That the Gospell is nothing else but laughter, and ioy, which properly pertayneth to the Captiues, that is, to those that feele the captiuitie of sinne and death, to the fleshie and tender hearted, terrified with the feeling of the wrath and iudge­ment of God: these are the Disci­ples, [Page 293] in whose hearts should be planted laughter, and ioy, and which onely should heare the voyce of ioy and gladnesse in the Tabernacles of the Righteous, and that by the authoritie of the Holy Ghost, which this Verse setteth forth: for it doth signifie, that this people was in Sion, and after the outward shew of the Kingdome, and Priesthood, did mightily flou­rish: but if a man consider them according to the Spirit, he shall see them to bee in miserable captiuitie, and that their tongue is full of heauinesse, and mourning, because their heart is terrified with the sence of sinne and death. This is Moses Tongue, or Moses Mouth, full of Wormewood, and of the bitternesse of Death, wherewith he ought to kill those onely which are too liuely, and full of securitie: [Page 294] but they which feele their captiuity should haue their mouthes filled with laughter and ioy, that is, the redemption and deliuerance from sinne and death, purchased by the blood of Christ, should be preach­ed vnto them: this is the sence and meaning of the holy Ghost, that the mouth should sound and shew forth nothing else but great glad­nesse, and those inestimable conso­lations of the Gospell, with voyces of tryumph and victory by Christ, ouercomming Sathan, destroying death, and taking away our sinnes: this was first spoken vnto the Iewes for this laughter was first offered to that people then hauing the pro­mises: now hee turneth to the Gen­tiles, whom hee calleth to the par­taking of this laughter.

THe Gentiles naturally hated and disdained the Iewes, and could abide nothing lesse then their Religion, yet these Gentiles (sayth hee, when this laughter, this ioy, shall be published, and prea­ched) shall maruell thereat, and shall prayse the great workes of the Lord: now the Gentiles would not this doe, or esteeme this worke of God as a benefit, except they al­so should be partakers of the same: therefore when the holy Ghost sayth, that the Gentiles should pub­lish, praise, and magnifie this bene­fite of the Iewes deliuerance out of captiuitie, hee plainly signifieth [Page 296] withall, that they should be parta­kers of this deliuerance, and that they likewise should extoll and magnifie this great mercy of God, this deliuerance from Sinne and Death. To this doe almost all the Prophets beare witnesse. In the 8. of Zacharie, 23. it is said, That out of all Languages the Nations should take hold of the skirt of him that is a Iew, and say, Wee will goe with you. Which place of Zacha­rie seemeth to be taken out of this Psalme. In the first of Isaiah like­wise, All Nations shall flow vnto the Lord, and many people shall goe and say: Come, and let vs goe vp to the Mountaine of the Lord, to the House of the God of Iacob, and he will teach vs his wayes, and wee will walke in his pathes.

O come and let vs sing vnto the Lord, let vs heartily reioyce in the [Page 297] strength of his Saluation. But the wickeds Come, The wicked Come, but farre diffe­rent from the godly. is to Conspiracie and Treason, as wee reade in the second Psalme; in which they are more diligent then the Children of Light are in their good: for their Bodies meete, their Heads meete, their Hearts meete, and they haue their Come alwayes for all their Plots. Such a Come wee reade of against blessed Ieremie: Come, saith the Wicked, Ier. 18.18. and let vs imagine a Deuice against Ieremie; let vs smite him with the Tongue, and not giue credite to any of his words. Such another Come haue Ruffians and Theeues, and swag­gering Fellowes, in the Booke of the Prouerbs: Come, Pro. 1.11. and cast in thy Lot with ours, for we will haue all but one Purse. Such another Come hath the Harlot to the young man: Come, Pro. 7.18. let vs take our fill of [Page 298] loue, vntill the morning, let vs take our pleasure in dalliance, for mine husband is not at home, he is gone a Iourney a farre off, &c. But to such cursed Comes, let vs neuer hearken: according to the good counsell which Wisdome doth giue vs in the Prouerbes, saying, My sonne, Pro. 1. walke not thou in the way with them, refraine thy foot from their pathes. And let vs euer re­member what the Psalmist sayth, Blessed is the Man that doth not walke in the counsell of the wicked, Psal. 1.1, 2. nor stand in the way of sinners, nor sit in the Seat of the scornefull: but his delight is in the Law of the Lord, and in his Law doth he medi­tate day and night.

These things doe make for our comfort, which are not of the Seed of Abraham after the Flesh: For albeit the Promise was not made [Page 299] vnto vs, yet when it was accompli­shed, wee were made partakers thereof, but by the Iewes notwith­standing, according to the words of the Promise, In thy Seed shall all Nations be blessed: and, Salua­tion, sayth Christ, commeth of the Iewes. Thus doe we Gentiles per­taine to this Redemption, al­though it was not due vnto vs: for to vs it was not promised, but came by the free mercie of God, through this Laughter and Ioy, which the Prophet speaketh of, published and preached not onely in Sion, but amongst the Gentiles also, which doe enioy all the good blessings and benefites of God, together with his holy peo­ple, as followeth.

HEre you see one Church ga­thered together of the Iewes and of the Gentiles, and with one voyce magnifying the workes of the Lord; That (as Paul sayth) yee may with one minde and with one mouth glorifie God, euen the Father of our Lord Iesus Christ. For as the Church of the Iewes singeth, The Lord hath done great things for vs; so singeth the Church of the Gentiles also: be­ing both partakers of one Fruit, both knowne by one true signe, to be the People of the Gospell; namely, because they are the Peo­ple [Page 301] of Ioy and Gladnesse, as these words declare: therefore wee re­ioyce.

Consider now the Kingdome of the Pope, and the horrible abo­minations thereof: in the which there was nothing heard, seene, taught, read, or exercised, but mens Traditions, mens Dreames, which of their owne nature can doe no­thing else but discomfort and af­flict the Conscience: for one Tra­dition bringeth forth another, one obseruation followeth another; and that worst of all is, they are not onely burthens to the Body, but are now become Snares to the Conscience. Wherefore there was not one iot of this Doctrine in the Popes Kingdome, that mi­nistred any occasion of ioy or glad­nesse to the poore Conscience. Great cause haue we therefore to [Page 302] be thankefull vnto God for this inestimable benefit, that wee now know the Doctrine of the Gos­pell to be the Doctrine of Con­solation and Saluation: through the which Doctrine, looke how much Ioy thou feelest in thy heart, so much thou doest enioy of Life, and Saluation. But if thou feele thy heart still oppressed with heauinesse, the Deuill hath not yet giuen ouer to vex thee. Wherefore thou must haue thy heart well instructed in the true vse of the Law, and of the Gos­pell, as wee haue said before; that thou mayest know, that the Law ought to be vsed onely a­gainst the obstinate, and impe­nitent, and that therein consi­steth the true and proper vse of the Law.

But when it vexeth and ter­rifieth [Page 303] such tender Consciences as are too much feared alreadie, it is not rightly vsed. And there­fore terrified Consciences may in no case hearken vnto the Law: for to such pertayneth Laughter and Ioy; the preaching (I say) of the Gospell, or remission of Sinnes, giuen vnto vs in Christ Iesus.

And to this effect wee must beware of the subtill sleights of Sathan: who, to the end that hee may spoyle vs of this com­fort in Trouble, endeuours by all meanes eyther to quench the Light of God vtterly in our mindes, or at least to darken and obscure it, by precipitation of our vnbeleeuing hearts. There­fore sayth Dauid, Surely the Lord will not fayle his People, nor forsake his Inheritance.

Againe, thy standing against so many assaults of the Diuell, proues, that the least sparke of Christs liuely Grace in a Chri­stian, is stronger, then that the Gates of Hell are able to pre­uaile against it.

Bee therefore comforted, O thou Man of God: For if it had beene in Sathans power to haue quenched thy Life, hee would haue put it out long ere now: Bee assured thou shalt preuaile, and obtayne the Victorie, in the strength and might of that mightie Lord, the Lord Iesus Christ.

HItherto he hath entreated and prophesied of the Kingdome of Christ, and of the Redemption to be wrought by Christ, and af­terwards to be published to all Nations; that thereby might be gathered one Church of the Iewes and the Gentiles: in the which should be preached nothing else but Laughter and Ioy, Prayse and Thanksgiuing: Now he procee­deth further, to describe this Church, and sheweth what fol­loweth this fruit of Redemption, and this communion of the Iewes and Gentiles; namely, the great necessitie of continuall and faith­full [Page 306] prayer: like as the Prophet Zacharie also ioyneth with the Spi­rit of Grace, the Spirit of Prayer, that is, with the redemption which was wrought by Christ, the prayer of the faithfull, and of the redee­med: for although our redemp­tion be fully wrought, and we re­deemed by the bloud of the Sonne of God; yet it is necessarie that we should pray for this redemp­tion, as Christ also in his Prayer commands vs to doe, that Gods Name may be sanctified: Mat. 6. Which notwithstanding we know to be holy and sanctified alreadie, That the Kingdome of God may come; which is come, and is within vs alreadie. Also Christ sayth, Fa­ther glorifie thy Name; and the Father answered, I haue glorified it, and I will glorifie it againe. Also Saint Paul sayth, I count [Page 307] not my selfe to haue attained vnto it, &c. hee meaneth the fulnesse of the knowledge of Christ, and perfect taste of the power of his Resurrection.

This is it which I touched be­fore, that this benefit of the Gos­pell, this inestimable gift of our Redemption, and Life euerlasting is easie to be vttered with words, but most hard to be beleeued with the heart: For wee haue in this life not the Tenths,Rom. 8.23. but the first fruits of the Spirit: but the flesh liueth fully and wholly in a manner strong and lustie.

True it is, that wee haue en­tred one foot into the King­dome of God, and haue thereby obtayned the assurance of the Promise: Thess. 4.1. but wee must not there rest, wee must draw the other foot after; that is, wee must [Page 308] continually encrease and goe for­ward in the knowledge of Grace and of Faith. And for this cause the Prophet Zacharie sayth, That the Spirit of Prayer is powred forth vpon vs: which Spirit requireth this encrease in vs. And S. Paul sayth,Rom. 8.22. That the Spirit sigheth with sighes that cannot be expressed; yea, and that euery creature also groa­neth for the deliuerance of the Children of God. Wherefore, whilest wee are in this Body, which presseth vs downe as a heauie Burthen, and hindereth vs, that wee cannot fully appre­hend these things; wee haue not onely the Spirit of Grace, but the Spirit of Prayer also, that we might be assured of the grace and good will of God towards vs for Christs sake, in whom we beleeue; and yet should not [Page 309] cease to pray, that God would make perfect in vs that hee hath begun.

Sathan neuer ceaseth to assayle our Faith, Hope, and other Ver­tues, which God hath planted in vs.Sathans prerogatiue And this prerogatiue hath Sa­than, because the Grace which is begun in vs, is not yet perfect: therefore he fighteth so busily a­gainst these beginnings, fearing lest they should come to perfecti­on. Such is the life of Christians which haue already receiued the first fruits of the Spirit: who by experience doe learne, that these things cannot be fully apprehen­ded, but that in the meane while they shall oftentimes slip, yea, and sometimes dangerously fall; so that the sparke of Faith, and of the Spirit, may seeme in them to be vtterly quenched. As it [Page 310] happened to Dauid in his Adul­terie;2. Sam. 11. wherein they haue need of helpe to rayse them vp againe: as Christ answered to Paul, My power is made perfect in infirmitie. The infirmitie is theirs, and remayneth theirs, whilest they liue; but the power and strength is Christs a­lone: one dramme of the grace of Christ, in the soule of a Christian, makes him more precious in the eyes of God, then any remnant-corruption in him can make him odious: Therefore is it, that the Lord giues vnto them the Names of his Beloued, his Seruants, his Sonnes, his Saints, who are so onely in part. Both these are true: Those that are borne of God, sinneth not; and againe, If wee say wee haue no sinne, wee deceiue our selues: the one wee haue of the fruits of the New Man, the other of the remnants of [Page 311] the Old Man. Let vs therefore be continually displeased with our inhabitant Corruption, that wee despaire not, nor be discouraged: neither let vs so complaine of our Sinnes, that we become false wit­nesses against the grace of God which is in vs. If there were no­thing in vs but that we haue by na­ture, our state were most misera­ble: but seeing besides nature, there is in vs a new workemanship of grace, frō which the Lord accoūts vs new and spirituall men, we haue (God be thanked) matter of cōfort.

Let vs yet further consider,This testi­monie of the Spirit is not alwayes perceiued in a like mea­sure of them that haue it. that this testimonie of the Spirit is not all times enioyed in a like measure; for that were to enioy Heauen vpon Earth. The Lord doth therfore in such sort suspence it, that sometimes he lets his chil­dren feele it for their consolation, [Page 312] and againe withdrawes it from them, for their humiliation. When they feele it, they so abound in ioy, that all the terror and threat­nings of Sathan, all his promi­ses and allurements are despised of them, and trodden vnder their feet: they sing within themselues that glorious Triumph of the Apostle,Rom. 8.32. Who shall seperate vs from the loue of God? But this ioy proceeding from the fulnesse of Faith, continueth not: the voyce of the Spirit of Adoption wax­ing somewhat more silent, feares and doubts succeeds in that same heart, which before abounded in ioy. And if hereby the weake Conscience be cast downe, re­member, that the more thou art displeased with thy selfe, the more thy Lord is pleased with thee: for thy dayly pollutions hee hath [Page 313] appointed daily washings, in that fountaine which he hath opened to the house of Dauid, for sinne and for vncleannesse: sweepe out thy sinnes euery day, by the beesome of holy anger and reuenge,Cyprian. and water the house of thy heart with the teares of contrition: seeing we cannot be without some wounds of Conscience, let vs daily goe to the next remedie, that with spiritu­all medicines wee may cure them, Chastising our selues euery morning, and examining our selues vpon our bed in the euening. The first fruits of our heart and tongue eue­ry morning should be offered to God. And remem­ber (O man) that thou owest euery day the first fruits of thy heart and tongue to the Lord our God: shouldst thou thinke of any thing, before that first thou remember him in the morning, or should thy tongue speake of any thing before the first fruits of thy speech be offe­red [Page 314] vnto him by Prayer, and pray­sing of his holy Name.

Thus we see the great necessitie of prayse, and how it ought to be continually vsed among the faith­full, if not with the mouth, yet with the heart, and heartie sighes vnto God, according to the words of S. Paul, Colo. 3.16. Let the word of God dwell in you plentiously: Signifying, that they ought to be continually exercised therein: not onely by teaching the same to others publikely and pri­uatly, but also by earnest Meditati­on and Prayer, when they sit at home in their houses, when they walke by the way, when they lye downe, and when they rise, as Mo­ses teacheth:1. Pet: 5.8. for as the Diuell goeth about like a roaring Lyon, seeking whom he may deuour: So are we on euery side infirme & weake, pressed downe with the flesh, full of sinne, [Page 315] and carrying this treasure in ear­then vessels, in the which our faith is as a tender plant, which because it is not yet come to perfect strength, may be easily shaken with winds & tempests. We must watch therfore and pray as Christ commaundeth, that in our daily conflicts we may stand stedfastly against the darts of Sathan, which would driue vs to the contempt of God and man.

So doe I vnderstand this Pray­er, not in the person of the Pro­phet, as though he prayed for the Reuelation of the Redemption that should come, but in the person of the faithfull which haue need con­tinually to pray. The sence and meaning then hereof is: Lord turne againe our Captiuitie, that is, redeeme vs, which haue begun to be the New creature, that is, our redemption by Christ is fully [Page 316] and perfectly wrought: so we may fully and perfectly apprehend, and feele the same. For there bee many things which in this life fight a­gainst this redemption; wherefore it is necessarie, that we should bee well armed against them, that wee fall not againe into captiuitie. On this wise wee must alwaies pray, that the first fruits of the Spirit, may continually increase in vs, and that we may bee redeemed day by day, vntill the Old man be wholly put away by death, then shall our Captiuitie bee perfectly changed, euen as the riuers or waters in the South, which by the mighty worke of God were dried vp, and vtterly consumed. Whether ye vnderstand heere the red Sea, or else the riuer of Iordan, it forceth little, the similitude is this; Like as the waters were dryed vp and consumed, so dry [Page 317] vp O Lord, and bring to nothing all our Captiuitie.

How necessary the Spirit of pray­er is, they that haue not fought with Sathan doe not know, but let vs giue our selues wholy to the continuall exercise of Prayer and Meditation of the holy Scriptures, as it is required in Luke 21. Watch and pray continually. And againe, Pray continually: for example,1. Thes. 5.17. at midnight, morning, and at noone-tide did Dauid pray. Yea seauen times in the day, all the night long did our Sauiour pray, not standing himselfe in neede of the helpe of Prayer, but setting downe to thee an example of Prayer for imitati­on: when he prayed for thee, hee prayed all night long,Ambrose. Psal. 119. that thou al­so mightst learne how to pray for thy selfe. He therefore that prayes, let him pray alwaies, or if he do not [Page 318] alwaies pray, let him alwayes haue readie the affection of Prayer. Let vs then neuer arise in the morning, or goe to bed, but as duly let vs euer be mindfull of this dutie, let vs not mispend our precious time, let vs (I pray you) consider why we liue heere in the world: not to spend and consume our time in toyes & vanities, but to serue God, and to seeke for comfort and salua­tion vnto our owne soules. Let vs therefore so spend it, as wee may haue comfort in the end.

He saith in the 119. Psalme, he preuented the morning watch, thereby declaring, that he liued as it were in a strife with time, care­full that it should not ouercome him.How time posts away, and wee should striue with it. Hee knew that posts away, and in running by, weareth man to dust and ashes: but Dauid pres­sed to get before it, by doing [Page 319] some good in it, before that it should spurre away from him: and this care which Dauid had of euery day; alas, how may it make them ashamed, who haue no care of their whole life? He was afraid to lose a day, they take no thought to lose moneths and yeares, with­out doing good in them, yea, ha­uing spent the three ages of their life in vanitie and all licentious manner of liuing, scarce will they consecrate their old decrepit age to the Lord.

Let vs consider againe how Dauid spends the time of his life, that we may learne of him to bee wise.Time a most preti­ous Iewell. Time is a most pretious thing, not such a Iewell among all things pertaining to this life: by this it may bee esteemed, that in a very small moment of time, an infinite weight of glorie [Page 320] may be obtained, and men who haue beene prodigall of it, spen­ding yeares and moneths without consideration, would haue giuen riches, yea, all the Iewels in the world, if they were in their possessi­on, for prerogatiue of their life one yeare, yea one moneth.

How the time of the day should be spent af­ter Dauids example.Let vs therefore learne of Dauid, how he vsed his time: when hee lay downe at night, hee watred his couch with teares, after the exami­nation of his heart. At midnight againe he rose vp to giue thankes: then after hee preuented the mor­ning watch, that hee might medi­tate on the word of the Lord. Then in the day time, morning, noone, and euening hee made a noyse to the Lord; yea, seauen times in the day he called vpon God. Happy were we, if so we could spend our daies. For certaine it is, when our [Page 321] last day comes we shall haue com­fort of no time ill spent, but of that which we haue spent in the seruice of God.

But alas, the coldnesse of this age, in worshipping the Lord,Cold pro­fessors re­prooued. in praysing him, who is most worthy to be preysed, is greatly conuinced no time of the night wil they spend in prayer: yea in the day time they had rather do any thing, then bee exercised in prayer, and praysing of his holy name, snorting and slee­ping in the very time of diuine ser­uice, when others besides them are entertaining fellowship with God, by the exercise of the word and prayer; if oftentimes they whose lips are praysing him haue their heatts farre from him, how farre is thy heart from him, who canst not do so much as with thy lips to prayse him when thou [Page 322] shouldst: O man, wilt thou remē ­ber that no time shall render thee comfort in the houre of death,If they can­not giue all they should giue on half of it vnto God. but that which thou hast spēt in the ser­uice of God; and if thou canst not consecrate all thy dayes, and euery houre of the day vnto the Lord, yet why wilt not thou diuide thy time rightly, that where thou giuest one houre to the world, and the affaires thereof, why wilt thou not giue a­nother to the Lord, and the works of his worship? In this point the Lord make vs more wise, and giue vs grace to redeeme the time.

A Christian hath accesse to the pri­uy cham­ber of the great king euer when he pleaseth.And last, to conclude this, that we may bee encouraged to prayer, let vs consider what excellent priui­ledge this is, that the Christian as oft as he pleaseth, hath liberty to speake vnto the Lord his God. The Persians thought it a peece of their silly glory, not to grant accesse [Page 323] easily vnto their subiects, yea not to those of most noble ranke: ther­fore ye see how fearefull Hester the queene was to goe in vnto the king vnsent for: but the Lord out God,Ester. 2.15. king of kings, proclaimes vnto vs free accesse, as oft as we are dispo­sed to call vpon him, reddy at all times to extend the scepter of his peace, towards those who seek him in spirit and truth: yea though with Dauid thou preuent the morning, and rise at midnight to call vpon him, thou shalt finde him euen then waiting vpon thee, come whē thou wilt thou shalt finde him but canst not preuent him. Let vs there­fore vse our libertie well, and see wee neglect not to begin in time our acquaintance with the Lord, by frequent speaking vnto him, if so be wee looke hereafter for euer to remaine with him.

Amongst other things which properly pertaine to the redeemed this also is one, that they are sub­iect to many temptations, accor­ding to the saying of Saint Peter, By many tribulations we must enter into the kingdome of heauen. There­fore the profession of a Christian man is rightly called the pro­fession of the crosse; so it behoo­ued Christ the head of his Church to suffer: and the prophets through inspiration of the Holy Ghost, did testifie before of his passi­on, and of his glorification which should follow: and how can it bee but that Christians must needs suf­fer: [Page 325] behold now therefore the mise­rable image of a Christian, which is redeemed notwithstanding, hee is full of sinne, full of discomfort, & full of death: he is like vnto Lazarus lying before the rich mans gate; he like to Iob, oppressed with infinite miseries and calamities: here then thou wilt say, who would desire to be a Christian: harken therefore what Peter saith, Brethren, 1. Pet. 4.12 thinke it not strange concerning the fiery tryall, which is to try you, as though some strange thing hapned vnto you; but reioyce in as much as ye are partakers of Christ his suffrings, that when his glory shall bee reuealed, yee may bee glad also with exceeding ioy; for this is the Image of Christ, of his Church, and of all the bre­thren, that wee should suffer, but looke not to the sufferings and tribulations onely, but behold [Page 326] also the fruit that followeth, name-by that, they which sowe in teares shall reape in ioy,

Our nature obhorreth affliction.It is not without cause that the Prophet takes so great paines to confirme vs against affliction, be­cause our nature abhorreth no­thing more then it. When Iesus went vp to the mount to preach, all his Disciples went with him, but when he went to mount Caluarie to suffer, they all fled from him: he hath many Disciples to follow him by profession, but few to fol­low him by patient suffring. It is Sathans voyce in Peter to our bles­sed Sauiour, when he made men­tion of his suffrings, Master, pittie thy selfe. And it is his dayly voyce in our corrupt nature, so oft as wee are called to suffring, O man pittie thy selfe; but the answer giuen by the head, were [Page 327] also good to be giuen by the mem­bers, Goe behinde mee Sathan: hee knoweth very well, partly by the quickenesse of his naturall wit, and partly by long experience, being now very neere sixe thousand yeares olde, that man now likes nothing worse then the Crosse: Skinne for skinne and all that a man hath (saith hee) will he giue for his life, etc. Iohn 1:4. Hee hath tolde vs himselfe wherein his strength lyeth (to wit) that by trouble hee preuayleth most to make man impatient, and so driue him to blaspheme God, and therefore most of all wee are to confirme our weakenesse against the crosse.

Here first we learn that sufferings must go before glory, the husband­men must labour, before he receiue the fruits, neither is he that striues for [Page 328] crowned except hee striue as he ought. The Prince of saluation was conse­crated by affliction, it behooued him first to suffer, and then to en­ter into his kingdome: all that pro­fesse him are desirous with the sonnes of Zebedeus to sit, some at his right hand, and some at his left, but are not so content, to drinke of his cup, and be baptized with his baptisme; they would all enioy thee, Barnard. knowing that pleasures for euermore are at thy right hand, but are not content to follow thee, they all desire to reigne with thee, but not so to suffer with thee: but this is a prepostrous way, it is to deuide those things which the Lord hath ioyned together: except we first suffer with him, we shal not hereafter reigne with him.

Secondly, let vs marke here the different courses of the Christian, [Page 329] and the Worldling: the Christi­an by temporall trouble goes vn­to eternall glory;Different courses of the Christi­an & world­ling, worth the noting, &c. the Worldling by temporall glory goes to eter­nall shame. If you goe to the Schoole of Iesus, the first A. B. C. of Religion, taught you there, will be this:Matth. 10:38. If any man will be my Disciple, let him deny himselfe, take vp his Crosse, and follow mee. If you goe to the Schoole of Sa­than, the first A. B. C. of Athe­isme taught there, is this: All the Kingdomes of the World will I giue thee, if thou wilt fall downe and worship mee. The Lord Iesus, through light and momentarie Afflictions, leads his Children to an infinite weight of glory: but Sathan, through the perishing pleasures of Sinne, leads his mi­serable Captiues to euerlasting paine. Therefore it is said by our [Page 330] Sauiour, of the one, Blessed are yee that mourne, for yee shall bee comforted: And of the o­ther, Woe bee to you that laugh now, for yee shall wayle, and weepe.

The end of a Christian better then his begin­ning.As there is no comparison betweene these two; so, bles­sed shall wee be, if wee make choyse of the best. Moses e­steemed the Rebuke of Christ greater Riches then the Trea­sures of Egypt, because hee had respect to the Recompence of Reward:Heb. 11.26. And shall not wee reioyce in our present Afflicti­ons, considering they are the way vnto our Glory? If wee sowe in Teares, wee shall reape in Ioy: The end of the Godly is bet­ter then their beginning; For the Light of the Righteous encreaseth more and more, like the Sunne vnto [Page 331] the Noone-day: They begin with Teares, and they end with Ioy; but the Light of the Wicked is like vnto the Light of a Can­dle, it shineth for a while, and incontinent endeth in stinking Smoake. As Baltazars Banquet was concluded with a Cup of Wrath, so all the pleasures of the Wicked ends in paine. At that Banquet in Canaan,Iohn 2. the Lord Iesus brought in the best Wine at the last: But Sathan doth with his miserable Banquet­ters as the Gouernour of that Feast speakes, hee presents his best first; and after, when they haue well drunke, brings in that which is worse. In the first en­trie hee presents the delight­full pleasures of Sinne, but dolefull and lamentable is their End.

Gods dea­rest seruants hardly en­treated in this life.Thirdly, wee may marke here Gods wonderfull dispensation in his working; in that he entreats those men most hardly in this life, who are most dearely belo­ued of him, euen his Sonnes, and his excellent Ones. If ye goe vp to Abel, Gen. 4.8. yee shall see the first sin­cere worshipper of God merci­lessely murthered by his Brother Cain. Come downe to Abraham, named by the Apostle, the Father of the Faithfull, and yee shall see, albeit the Lord blessed him, yet hee wanted not some to curse him. Moses, although hee was faithfull in all the House of God, and receiued this prayse, That such a Prophet rose not before him; yet how often was his Soule vex­ed with the vniust murmurings of his people against him. If yee looke to the Prophets, our Saui­our [Page 333] sets downe a compendious description of their Sufferings, in that rebuke of the Iewes,Acts 5.52. Of whom the Prophets speaketh, haue not your Fathers killed. And againe, when he calls Ierusalem a Citie, which killeth the Prophets, and stoneth them who are sent vnto her.

And as for the Apostles:And in the martyr­dome of the Apo­stles, Like as they were the Witnesses of Christ by Preaching, so also by Suffering. It is recorded by ma­ny, that Peter was beheaded by Nero at Rome, and that his bro­ther Andrew was crucified with his head downeward, by Agens in Patris, where hee hung for the space of three dayes, conuerting many to the Faith of Iesus. S. Luke testifies, that Iames was beheaded by Herod, and Iohn was banished by Domitian into the Isle Path­mos, &c.

Afflictions are no te­stimonies of Gods an­ger.Of all these, first we learne, that wee are not to take Afflictions as testimonies of Gods anger against vs, seeing we see, that by them the Lord hath exercised his best belo­ued Seruants euer from the be­ginning. Wherefore shall wee thinke strange concerning the fi­rie Tryall, if the Lord should send it among vs, to proue vs, as if some strange thing were come vnto vs? seeing Affliction now is a trodden path by all the godly that haue gone be­fore vs: 1. Pet. 4.12. and therefore let vs not re­fuse the chastising of the Almighty.

Let vs then consider, that wee are afflicted no otherwise then the rest of Gods people are, or haue beene: and when wee consider, that all this comes from God, as a most louing and mercifull Father, for our good; thus we shalbe stayed from impatiencie, murmuring, re­pining, [Page 335] grudging, discontentment, raging, wearinesse, fainting, and the like. And this meditation must be both of Gods punishments which we haue felt from time to time in our owne persons, and his punish­ments of other of his children.Heb. 10.32.33. Call to remembrance the former dayes, in which, after yee were illumina­ted, yee endured a great fight of Af­flictions: partly, whilest yee were made a gazing stocke, both by Re­proches, and Afflictions; and partly, whilest yee became companions of them which were so vsed. Take my Bre­thren the Prophets, who haue spoken in the Name of the Lord, for an ex­ample of suffering Affliction, and of Patience. Ye haue heard of the pa­tience of Iob, and what end the Lord made, &c.Ia. 5.10.11. Remember them that are in Bonds, as bound with them; and them which suffer Aduersitie, as [Page 336] being your selues also in the Body. Heb. 13.3. Remember (saith Christ) the word that I said vnto you, That the Ser­uant is not greater then his Master: Ioh. 15.20. If they haue persecuted me, they will persecute you. Wee must remem­ber,2. Tim. 3.12 that all that will liue godly in Christ Iesus, shall suffer persecution. And these things (sayth Christ, speaking of Troubles and Afflic­tions) haue I told you before, Iohn 16.4. that when they come to passe, yee may remember that I told you of them. Let vs remember that saying of the Apostle, Whom the Lord loueth, he chasteneth, Heb. 12.78. and scourgeth euery Sonne whom he receiueth. For what Sonne is he whom the Father cha­steneth not: but if yee be without chastisements, whereof all are parta­kers, then are yee Bastards, and not Sonnes. This did Dauid often, as wee read in the Psalmes: this did [Page 337] Ieremiah: Lament. 3.19, 20, 21. I remember mine afflicti­on▪ my miserie, the Wormewood, and the Gall: My Soule hath them still in remembrance, and is humbled in me; this I recall to minde, therefore I haue hope. Thus we see it is an especiall dutie, often enioyned vs, which will keepe vs from despaire and other sinnes, and will teach vs humilitie in aduersitie, patience in trouble, hope in affliction, con­stancie in persecution, and make vs say with Dauid, It is good for me that I was afflicted: Psal. 119.71 and with Ieremiah, It is good for a man to beare the yoke in his youth. Lament. 3.27.

Out of this wee learne not to be dismayed at our trouble. What though Sathan rage, and his In­struments trouble vs, and that one tryall comes, like Iobs Messengers, vpon the necke of another, as though some strange thing had [Page 338] happened vnto vs. According to that of Peter: 1. Pet. 12.13 Dearely beloued, thinke it not strange concerning the fierie Tryall which is amongst you, to trye you, as though some strange thing were come vnto you: but reioyce, in as much as yee are partakers of Christs Sufferings, that when his glory shall appeare, yee may be glad, and reioyce. Temptations and Afflictions are no new thing: We beare not our burthen alone by our selues; the deare Saints and Seruants of God are our Companions herein. And therefore let vs comfort our selues in these things.

And heere, for our comfort, if any man be desirous to know whe­ther his Sufferings be sufferings with Christ,Three things re­quired, to make our Sufferings suffering with Christ or not, let him con­sider these three things: First, how Iesus receiued the Crosse as a Cup, giuen to him out of his [Page 339] Fathers hand, neyther looking to Iudas that betrayed him, nor to the Iewes that pursued him. Se­condly, he receiued it not grud­gingly, but patiently, with an hum­ble submission of his will to the will of his Father. Thirdly, hee suffered for this end, that he might abolish Sinne, and destroy him who had the power of Death. If these three concurre in thy Suf­ferings, thou mayest be sure they are sufferings with Christ: first, if passing by the instrument of thy Trouble, thou looke to the hand of God, tempering and giuing it vnto thee: secondly, if thou re­ceiue it with an humble submission of thy Spirit to him, who is the Father of Spirits: and thirdly, if it worke in thee a mortification of thy sinfull Lusts and Affecti­ons.

Comfort a­gainst in­ward afflic­tions.And of this wee haue to make our vse in all our Afflictions, in­ward or outward, and first concer­ning inward Afflictions: if at any time it please the Lord to exercise vs with fearefull Agonies of Con­science, let vs looke vnto God, who kills and makes aliue, who ca­steth downe, and rayseth vp. Let vs for a while beare his indignati­on; he abides but a moment in his anger: if we find that by them wee are more humbled, wakened out of securitie, and stirred vp more feruently to pray, and that the life of Sinne is weakened in vs; let vs be out of all doubt, that these inward Troubles are Suffe­rings with Christ,Luk. 22.44. whose Soule for our sinnes was heauie vnto the death, and his Body did sweat bloud, through the vehement anguish of his Spirit.

And as for outward Sufferings,Comfort a­gainst out­ward afflic­tions which we suffer. they are either such as concernes our Name, our Goods, or our Per­sons. As for those which concerne our Name, it is a singular pollicie of Sathan, to beare downe the chil­dren of God, in the estimation of others: that they who are glorious in the light of their owne Consci­ence, may be made filthie by the false reports of others, and so made vnprofitable, to doe others the good that they would. But let vs in such tentations learne from Dauid to looke vnto God,2. Sam. 16.1 and not to Shimei; vsing the vndeserued Contumelies of Men as profitable meanes to worke in vs that inward humiliation, which our manifold sinnes, though not against Man, yet against God, requireth of vs. So shall we suffer with him, who being the innocent Lambe of God [Page 342] sustained neuerthelesse great con­tradiction of Sinners; reproched to be one possessed with a De­uill: notwithstanding, that hee was the very Sonne of God, filled in his Manhood with the Holy-Ghost.

For some­time they accuse them publikely, and in Iudgement. Laban searched narrowly Iacobs Stuffe, to see if he could get any thing wherewith to charge him: but more narrowly doe World­lings search the words and deeds of the Christian, seeking where­upon to accuse them; and where they can find none, yet vpon sha­dowes of euill they seeke to dis­grace them. Moses, a man appro­ued of God, yet accused as an V­surper: Ieremy the Prophet, albeit he so loued his Countrey people, that in secret his Soule mourned for their desolation; yet did they accuse him of Treason: alledging, [Page 343] that he had made defection to the King of Babel. Daniel, a man belo­ued of God, accused and condem­ned of Darius his Councellors, as a Rebell to the King. The Israelites, who returned from Captiuity, ac­cused by Toby & Sanballat of Sedi­tion. The Christians of the primi­tiue Church oppressed with horri­ble Slanders. The first Weapon wherwith Sathan fights against the godly, is the tongues of the wicked: for hee looseth their tongues to speake euill, before hee loose their hands to doe euill to thē. Therfore said Augustine, Augustine. The tongue of the wic­ked is a dayly Furnace, wherein the godly are tryed. Let no man thinke to serue God in a good conscience, but he must be purged in this Ouē. Ye are not of the world (saith our Sa­uiour) therefore it is that the world doth hate you, and speake euill of you. Ioh. 15:19.

And as for their priuate Surmi­sings,Sometime they speake euill of thē priuately, and that ei­ther malici­ously, char­ging them with sinnes they haue done, but haue re­pented, they are of two sorts: some­time they charge Gods children with euil, which they haue done in­deede, but whereof they haue re­pented them. And herein they are malicious, that the sinnes which God hath forgiuen, they will not forget. But this should not pro­uoke vs to impatience, seeing they blame vs for nothing, for which we blame not our selues. Why shall wee be commoued? Let vs not thinke shame to say with the Apo­stle, It is true, I was such a one, but now I am receiued to mercy. Augustine. I will not so loue my selfe, that I will hate him that reprooues me for that which I haue reprooued in my selfe, of whatsoeuer mind hee doe it: but looke how farre he accuseth my fault, so farre will I prayse my Physician who healed me.

Sometimes againe their surmi­sings are most false,Or else fals­ly charging them with things they neuer did. they charge vs with things which wee neuer did: but these backe-bitings should bee disdained of vs, like the barking of beasts. Who knowes with Iob that his witnesse is in heauen, and can say with the Apostle, that he hath a good conscience within him: what needs he to care for the iudgement of men without him? for God will not faile in due time to cleere their innocency, according to his promise in the Psalmes, saying: Commit thy way vnto the Lord, trust in him, and hee shall bring it to passe; he shall bring forth thy righteousnesse as the light, and thy iust dealing as the noone day.

Iudge therefore of thy selfe and others with a righteous iudgement: if heauen approue thee, care not if earth cast thee out: if God iustifie, [Page 346] who can condemne: if Christ will confesse thee, let thy friends deny thee, thou hast a sure word and promise of God, by which thou mayest apprehend in sorrow, ioy, in trouble, peace; in nothing all things; in death it selfe, life eternall. Get faith, and thou shalt clearely behold thy happinesse: if all the world should set it selfe to make thee miserable, get faith and thou shalt thinke him onely happy whom God so esteemes, although the world do disesteeme thee.

Let not therefore the detracting speeches of men interrupt our peace,No speech of man can make vs a­ny other thing then that which we are. Mat. 5.11. remembring their tongues can make vs no other thing then we are: it is the fanne of the floore of the Lord that can separate the chaffe from the Corne.

Secondly, their euill speaking commends vs to God: blessed are [Page 347] yee when men reuile you and speake all manner of euill of you for my sake: be glad and reioyce, for great is your reward in heauen. Augustine. Wtih this medi­tation did Augustine confirme him­selfe against the detractions of his aduersarie, who sought to empaire the credite of his name: hee that willingly would em­paire my name against his will, encreaseth my reward. And Dauid gloryeth in this that the rebukes of them who rebuked the Lord, had fallen vpon him.

I haue spoken the more of this purposely, partly, because it is a common craft of Sathan to oppresse good men with misse reports: and partly because our weakenesse is easily ouer­come with this temptation: see­ing the Lord wil [...] haue vs to sustaine the strife of tongues, let vs then strengthen our selues. [Page 348] Let vs so walke through good report that we be not puft vp, and through e­uill report that we be not cast downe, but that by weapons of righteousnesse on the right hand and on the left, wee may ouercome.

Miserable are those who band their tongs to speake a­gainst the godly.Miserable therefore must they be who bend their tongs to speake against the godly, and them whom the Lord approues of. That rebuke which the Prophet gaue to Iehosa­phat, when hee went out to helpe wicked king Achab: Wilt thou helpe them that hate the Lord? Wee may turne to those in our time, that are enemies to the children of God. Wil ye hurt them whom the Lord helpeth? The children of God in all their infirmities haue the holy Spirit for their helper: it cannot then otherwise be, but in the end comfort must [...]e to them, and con­fusion vnto their enemies:2. Chr. 19.2 onely [Page 349] let those who are troubled by the malice of the tongues of wicked men, make sure to themselues that they haue the spirit of grace and of glory resting in them, partaker with them of their afflictions: & then let them be assured, that either their enemies shal become their friends, or then the righteous Lord shall render vengeance vnto those that trouble them. For euery cuppe of trouble which the wicked fill vnto vs, they fill with their owne hand another cuppe of wrath vnto them­selues; which how euer for awhile they set by them, yet, as the Lord liueth, they shall bee compelled in the end to drinke them out.

And as concerning the losse of worldly goods, whosoeuer bee the instrument, learne thou to take it as a cup out of the hand of thy hea­uenly Father, after the example of [Page 350] Iob, Iob. 1.21. who passing by the Sabeans and the Caldeans, looked to the hand of God: The Lord hath giuen and the Lord hath taken (sayth hee) blessed bee the name of the Lord.

It is not for lacke of loue that the mother withdrawes from the childe the vse of the Pappe, but that shee may acquaint him with stronger meate; and if the Lord take from vs these tran­sitorie things, it is not because wee are not beloued of him, but that wee may set our hearts vpon those things which are more weightie and permanent, which if wee doe, then are our sufferings with him, Who bee­ing rich became poore, that in all things wee might bee made rich in him

And the same are wee to doe [Page 351] in those troubles which wee su­staine in our bodyes,Heb. 12.9. For if (as the Apostle sayth) wee haue had fathers of our bodyes, who haue corrected vs, and wee haue giuen them reuerence, should wee not much rather bee in subiection to the father of spirits, that we might liue: And if wee can yeeld our bodyes to Physitions, to be cut or burnt at their pleasure, how much more should wee submit them to the Lord in all hum­ble contentment to bee chasti­sed as hee will, seeing hee protests himselfe he doth it not but for our singular profit, that wee might be partakers of his holinesse.

There is nothing that may com­fort a naturall man, but Duuid had it, yet cannot all these keepe him from that heauinesse whereunto, as witnesseth S. Peter [Page 352] the children of God are subiect in this life, through their manifold tentations: the men of the world are so farre frō this disposition, that if they haue health and wealth, they maruell what it is should make a mā heauy, they are not acquainted with the exercises of a feeling con­science, they know not the defects of the spirituall life, and are not grieued at them: being dead in sin they feele not that they want life, all their care is to eate and drinke and make merrie, but miserable are they, for in their best estate, they are as Oxen fed for the slaughter, woe to them that laugh now, they shal mourne, Mat. 5.5.6. but blessed are they who mourne now, for they shall be comfor­ted.

Therefore there is a time ap­pointed wherein mourners shall be comforted.Pro. 24.26. The iust man falleth [Page 353] seuen times a day: that is, into di­stresse, and trouble, but riseth a­gaine. The state of the godly, in the Sea of this World, is like the Sea Euripus, that ebbes and flowes seuen times a day; it ebbes no of­tener then it flowes againe: so the godly haue as many comforts as sorrowes. According to the saying of our Sauiour Christ:Ioh. 16.20. Ye shall in­deed sorrow, but your sorrow shall be turned into ioy. It had beene a great comfort, if Christ had onely promised, that their sorrow should be mitigated; and more, to haue said it should be shortly ended: but to say it shall be turned into ioy,Comfort a­gainst con­tempt of men, where­by they scorne the godly for sighing and teares ministreth abundant consola­tion and strength in the patient expecting of so happie a change.

And here, because the prophane World makes a scorne of the contrite disposition of the godly, [Page 354] laughing at their teares, taunting them in their sighes and sobs; let vs looke here to Dauid: if it can­not alway be an argument to moue men to godlinesse, yet is it forcible to moue God to mercy. The bro­ken heart, for the griefe of Sinne, and loue of Righteousnesse, how euer the World despise it, the Lord will not despise it: yea, it is the Sacrifice of God, acceptable to him in Christ Iesus.

Seeing then, that all they which will liue godly in Christ Iesus, must suffer persecution; wee must hold fast this Consolation, whereby we may, as it were, season these Af­flictions; namely, that the Holy-Ghost doth here prophesie, That wee must sowe in teares: but bid­deth vs be of good comfort not­withstanding; for the more plen­tifull and bitter the teares be, the [Page 355] greater laughter and ioy shall fol­low. Like as he setteth forth also a contrary example: The World soweth in laughter, but afterwards it reapeth in euerlasting sorrow, anguish, and miserie. But our Tentations and Afflictions doe here endure but for a little time: Let vs there­fore patiently suffer; in hope, that in stead of this painefull sowing for so small a time, wee shall hereafter reape euerlasting ioy, and blessednesse. And this also bringeth great Consolation, That albeit our whole Life be full of Sorrow, bitter Afflictions, and sowing altogether in Teares; yet God will suffer no Tentations al­wayes to continue: but like as Stormes and Tempests haue their Seasons, and afterwards commeth faire Weather, as also after Labour followeth Rest and Quietnesse; [Page 356] euen so experience doth teach vs, that when our hearts haue beene vexed and oppressed with cogita­tions of Desparation, Mistrust, Impatience, before God and the World, for a day, two, or three, or else longer; God rayseth them vp againe with some Spirituall comfort: therefore our afflictions are tempered with some consolati­ons, that we should know, that God will not suffer vs to be altogether swallowed vp with sorrow. He will correct vs (as the Psalmist sayth) but will not giue vs ouer vntill death.

Let vs learne therefore to know these things; and that we must suf­fer Afflictions, and sowe in Teares: lest when Tentation commeth, we be offended, as though some new or strange thing were happened vn­to vs, and so flye from God, and fall [Page 357] to dispaire: and let vs hold fast this consolation, that our Haruest is in Heauen, euen Life euerlasting, which we shall reape with ioy. As the Wine fayled in that Banquet whereat Christ was present; so of­tentimes fayleth ioy euen in the heart where Christ dwelleth: but as in the one he turned Water into Wine; so in the other will hee turne all sorrow into ioy. To haue ioy without griefe, is the condition of them who are glorified in Hea­uen: to haue griefe without ioy, is the condition of them who are damned in Hell; I meane, to bee without sence and hope of ioy: but the godly on earth haue their ioy mixed with griefe, and griefe tempered with ioy; and albeit some­times they want the sence of ioy, yet doe they neuer want all hope and expectation of ioy.

They that sowe in teares, shall reape in ioy. Reasons mouing vs to mour­ning. And to moue vs yet more to this mourning dispositi­on, let vs consider two things: the euill we incurre, if we mourne not; and the good that shall ensue to vs, if we mourne for the sinnes of others. As for the first: amongst many wayes whereby the sinnes of other men become ours,If wee mourne not for other mens sinnes, they be­come ours. 1. Cor. 5.1, 2, 3, 4, 5. this is also one; if we know their iniquities, and bee not grieued therewith. And therefore are the Corinthians reproued, that they sorrowed not for the incestuous man that was among them: by so doing, they were defiled by his sinne, and be­came one polluted Lumpe with him.Ezek. 9. all the chapter. And Ezekiel not onely in Iudgement determined vpon the committers of sinne, but of such also as mourned not for sinne: They are inuolued in the same [Page 359] Iudgement, as partakers of the same sinnes, by reason that they mour­ned not for them.

And as for the great good wee get by mourning for the sinnes of the Wicked,If wee mourne, many bles­sings follow it. Matth. 5.4. whereby they disho­nour the Lord our God, it is also euident: Blessed (sayth our Saui­our) are they that mourne, for they shall be comforted. When the Hea­uen waters the Earth in due sea­son, there followeth a fruitfull encrease: but when the Earth wa­ters the Heauen, then shall follow a more plentifull Haruest of spi­rituall Comfort. And this is done, when a sinner powres the teares of his penitent Heart in­to the Bosome of God: Then the Heauens are vvatered by the Earth. For the teares of the godly fall not to the ground, but the Lord gathereth them, [Page 360] like most precious pearles vnto him, and puts them in his bottle, and they bring still increase of com­fort to such as shed them. They are sowne like good Seed on earth: the first fruit whereof is reaped on earth; but the fulnesse thereof, in Heauen.

In trouble it is expedi­ent to looke vnto the end thereof.Worldlings wrestle for their corruptible Crowne, as vncertaine whether they shall obtaine it, or no: but it is not so with the Chri­stian; we runne not as vncertaine: we are sure,Rom. 8.17. that if wee suffer with Christ, Heb. 12.11. wee shall also reigne with him. Though for the present no trouble be sweet, yet is the end thereof most comfortable; and wee are by the eyes of Faith to looke vnto it, lest our present ma­nifold Tentations driue vs to im­patience: For as hee that goeth through a strong running Water, [Page 361] is in danger to fall, and to be drow­ned, by reason of the dizzinesse of his Head, or Braine, vnlesse hee fixe his Eyes vpon the Bankes; euen so shall wee be readie to faint in Af­fliction, vnlesse wee looke to the comfortable end thereof. If wee shall looke to Lazarus vpon the Dunghill, and Ioseph in the Prison, what can we iudge them, but mi­serable men? But if wee consider their end, we shall see the one in Abrahams Bosome, and the other raigning in great glory vnder Pha­roah in Egypt: Then shall we say, Verely, there is fruit for the righ­teous; and we shall find it true which here the Prophet sayth, They that sowe in teares, shall reape in ioy.

HOw could the state of the Church, or the passage where­in it walketh vnder the Crosse, be more liuely expressed? whereby we may learne so to arme our mindes, that wee lose not that Laughter which by Faith we haue apprehen­ded; but may encrease and waxe strong, and feele this Laughter more and more in vs. For Faith, and the life of Christians, is not Hypocrisie: but the Christian life is that which is here described; that is, to be exercised with Tentations [Page 363] and Afflictions vnder the Crosse, and to apprehend the Word. This is our true Vnion wee must dayly encrease, because of the Flesh, the World, and the Deuill, which doe exercise vs with con­tinuall Tentations. For except in these Dangers wee haue re­course vnto the Word, and Pray­er, wee are gone. The Crosse therefore is the meane, wherewith God will haue vs, not swallow­ed vp, and consumed, but exer­cised; that wee may dayly grow more and more towards perfec­tion.

To goe forth, and weepe, and to carrie Seed; for so the Holy Ghost calleth it: It cannot be then, but that a Christian must needes bee such a Sower as must reape, not in Laughter, but in bitter Sorrow, and Teares. But thou wilt say, [Page 364] Where is then the Laughter which is preached to the Redeemed, whereof Dauid spake a little before in the Spirit? For looke how much Faith thou hast, so much Laughter thou hast also. But sometimes this Laughter is lost, and turned into Mourning; yet are wee not for­saken: for the Promise is sure and certaine, and the Victorie ouer Sinne, Hell, and Death, is ours, but yet in hope: notwithstanding, so long as we are in this life, we re­maine alwayes in teares and mour­ning, as Christ sayth,Ioh. 16.20. The World shall reioyce, but you shall sorrow, but your sorrow shall be turned into ioy. Psal. 30.5. Heauinesse may endure for a Night, but Ioy commeth in the Morning. Eccl. 3.1.4. To all things there is an appointed time: a time to weepe, and a time to laugh; a time to mourne, and a time to dance. All [Page 365] times are limitted by God to the faithfull; but first for sorrow, and then for ioy: onely the godly men truely reioyce with sound and la­sting ioy. My seruants shall reioyce, Exo. 15.27. and yee shall be ashamed: My ser­uants shall sing for ioy of heart, Isa. 65.13. and yee shall crye for sorrow of heart, and howle for vexation of Spirit: The stranger shall not enter into his ioy: Pro. 14.10. And it is called the ioy of Gods people. Thus the Scrip­tures euer limit this ioy to the saith­full, Let them that seeke the Lord, re­ioyce. Therefore if they sorrow,Psal. 40.16. they onely shall out-grow their sorrow, and their sorrow shall bee turned into ioy: as Christ promised the Apostles.Isa. 35.10. The re­deemed of the Lord shall returne, and come to Sion with prayse, and euerlasting ioy shall be vpon their heads: Isa. 61.3. they shall obtaine ioy and [Page 366] gladnesse, and sorrow and mourning shall flye away. Christ hath appoin­ted vnto them that mourne in Si­on, Beautie for Ashes, the Oyle of Ioy for Mourning, and the Gar­ment of Prayse for the Spirit of Heauinesse.

Hee that now goeth on his way weeping. If now wee mourne not, wee shall not reioyce hereafter. It is onely Mourners whom God hath marked in the fore-head, to saue from the Wrath to come. Such a continuall Mourner was Dauid; who protests, that in the Night hee watered his Couch with teares, Psal. 6.6. and in the day mingled his Cup therewith. Iob. 3.24. And Iob in like manner sayth, My sighing comes be­fore my eating. The Saints of God are not ashamed to professe that of themselues, which the Mockers of this Age esteeme a Womanly [Page 367] affection: there is nothing to be found amongst them, but eating,Luk. 6.25. drinking, singing, & a contracting of one sinne after another, with car­nall reioycing.Matth. 5.4. But woe be vnto them that now laugh, for assuredly they shall weepe: the end of their ioy, shall be endlesse mourning, and gnashing of teeth: they shall shed teares abundantly with Esau, but shall finde no place for mercie.Gen. 27.38. And albeit the wicked laugh when the godly weepe; and greatly insult, when they which feare the Lord grone vnder heauie pressinesse: the time will come, when the one shall obtaine freedome from calamities, and the other be compelled to take their turnes, to fall into them. Then he that mourned with griefe, shall exult with ioy; and he that trium­phed with gladnesse, shall howle with desperate woe and sorrow.

Let vs therefore goe to the house of Mourning with the godly, ra­ther then to the Banqueting house of the wicked, reioycing in their sinfull pleasures.Maries teares plea­seth Christ better then the Phari­sies delicats. Luk. 7.38.44. At one time Sy­mon the Pharisie gaue our Sauior a Dynner: and Marie, who had beene a sinner, brought him the Sacrifice of a contrite heart; and the Lord esteemed more of her Teares, then of the Pharisies De­licates. No Banquet pleaseth the Lord Iesus so well, as a Banquet of Teares powred from a heart truly penitent. The Lord is said to gather the Teares of his Chil­dren, and keepe them in a Bottle: whereby to tell vs, that they are precious in his sight. For hee is not like the fooles of this world, who gather into their Treasures things which are vaine and need­lesse.

But alas, how shall hee gather that which we haue not scattered? Where are our Teares, the Wit­nesses of our vnfained humiliation before God?The deplo­rable hard­nesse of heart in this Age, that cannot mourne. The hardnesse of heart hath ouer-growne this Age, that albeit there bee more then cause, yet there is no mourning. The sonnes of Cain learned, with­out a Teacher,Gen. 4.22. to worke in Brasse and Iron, and the wit of Man can make the hardest Mettall soft, to receiue an impression: but cannot get their owne stonie heart made soft. Yea, the Children of God finde by experience, how hard a thing it is to get a melting heart. The Rocke rendred Water when Moses strucke it,Num. 20.11 at the second stroke: but, alas, many strokes will our hearts take, before they send out the sweet teares of Re­pentance.

Seeing wee haue so ma­ny causes of sorrow: without vs, our mour­ning the troblesome estate of Gods Church. Nehemiah 1.4.For herein is our case so much pittifull, that hauing matter y­nough of Mourning, yet wee doe not mourne. Without vs, should not the troublesome estate of the Church of God be a matter of our griefe, though our priuat estate were neuer so peaceable? Godly Nehemiah being placed in the ho­norable seruice of King Artashashte, the Monarch of the World, was not so much comforted with his owne good estate, as grieued at the desolation of Ierusalem. Decay of Religion, and encrease of Ido­latrie, made Eliah wearie of this life. The Arke of God captiued, and the Glory departed from Israel, droue all comfort out of the heart of the Wife of Phineas. Amos 6.6. These and many moe may teach vs, that the afflic­tion of Ioseph should be matter of our sorrow.

The causes of Mourning within vs, are partly our sinnes,Causes of mourning within vs, our mani­fold sinnes. partly our manyfold tentations. As our sinnes are contracted with pleasure, so are they dissolued with godly sor­row. It is the best Medicine, which is most contrarie to the nature of the Disease. Our sinne is a Sicknesse, wherein there is a carnall delight to doe that which is forbidden: and it is cured by Repentance; wherein there is a Spirituall displeasure, and sor­rowing for the euill which wee haue done. This mourning for sinne, lasteth in the Godly so long as they liue in the Body;Rom. 7.24. yea, those same sinnes which God hath forgiuen, and put out of their affection, are still in their remembrance, for their humilia­ [...]ion: So that with good Hezeki­ [...]h they recount all their dayes, [Page 372] and their former sinnes in the bit­ternesse of their heart. So long as sinne remayned in their affection, it was the matter of their ioy: but now being by grace remoo­ued out of the affection, it be­comes the matter of their Sor­row.

And our manyfold TentationsThe other cause of our Mour­ning, is our manyfold Tentati­ons: For this World is no other thing but a stormie Sea, wherein so many contrarie Windes of Tri­bulation blowes vpon vs, that wee can hardly tell which of them to feare. On euery side Sathan besets vs with Tentations; on the right hand, and on the left: that the House being shaken at all the foure Corners, may fall downe in one part, or other. No rest nor quietnesse for vs in this Habitation: for the which, [Page 373] it is best for vs with one aduice to conclude, that wee will remoue, and in the meane time send vp our Complaint to our Father in Heauen, as the Gibeonites did to Ioshua: Ioshua 10.6 shewing him how wee are besieged and enuironed for his sake, and praying him to come with haste, and helpe vs. Which who so doth, shall doubtlesse come againe with ioy, and bring his sheaues with him, as we haue heard.

This teacheth vs not onely to sigh and mourne for our present miseries, but also comforts vs with the hope and expectation of De­liuerance: Though in this life wee haue trouble, yet haue wee no trouble, without comfort: Blessed be God, 2. Cor. 1.3, 4. who comforts vs in all our Tribulation; and be­sides that which wee presently haue, it is yet much more which [Page 374] wee looke for. The men of this World haue no ioy, without sor­row; euen in laughter their heart is sorrowfull: pretend what they will in their Countenance, there is heauinesse in their Conscience, arising of the weight of Sinne. But it is farre otherwise with the godly: for euen in mourning they doe reioyce, and vnder greatest heauinesse they carry a liuely hope of ioyfull deliuerance.

Alway this difference of estates betweene the godly and the wic­ked, should learne vs patience: Let vs not seeke that in the Earth, which our gracious Father in his most wise Dispensation hath reser­ued for vs in Heauen. Let vs not be like the foolish Iewes, who lo­ued the place of their banishment in Babel, better then their Home. Now our life is hid with God in [Page 375] Christ: and wee know not yet what wee shall be, but wee know when hee shall appeare, wee shall be like him. The Lord shall carry vs by his Mercie, and bring vs by his Strength into the holy Habitation: He shall plant vs in the Mountaine of his Inheritance, euen the Place which hee hath prepared, and San­ctuarie which hee hath established. Then euerlasting ioy shall be vpon our head, and sorrow & mourning shall flie from vs for euer. The Lord streng­then our Faith, that through these mystie clouds of Affliction, which now compasse vs, wee may see that comfortable end which God in his Word hath discouered vnto vs.

So that this Se [...]d, thus prolonged and carryed for a long season, is nothing else but Tentations, con­tinuing and succeeding one af­ter another, one still following [Page 376] vpon another. But what is the end of this continuance? euen this, that they shall possesse eter­nall ioy and felicitie. As the Au­thor of the Epistle to the He­brewes doth notably declare: Now no chastising for the present see­meth to be ioyous, Heb. 12.11. but grieuous; here you heare of Teares, neuerthe­lesse afterwards it yeeldeth the peace­able fruit of Righteousnesse vnto them that are exercised thereby. Here you heare, that they shall re­turne with ioy. Albeit then that this Seed is prolonged, and defer­red; yet it is not so for euer: but the ioy that shall follow, is euer­lasting. Thus the Kingdome of Christ consisteth not in the power and riches of the World, but in eternall Redemption; which wee must attayne vnto through great Afflictions, and infinite Crosses: [Page 377] wherein notwithstanding wee are supported by the Word, and Pray­er, vntill we come to the fulnesse of our saluation in the Kingdome of Heauen.

Therefore euery day should we gird vp our Loynes, remembring that Warning which the Angell gaue to Eliah, as most pertinent vn­to vs: Arise and walke, thou hast yet a great Iourney to goe. 1. Kin. 19.7. Of the chil­dren of God (sayth Theophilactus) some are at home in their owne Countrey, some are in the Iourney homeward; but woe vnto them who are neyther in their owne Countrey, neyther in the way vnto it. We are not therefore to settle our selues here, as if wee had no [...]urther to goe: but must walke for­ward through this valley of teares, from strength to strength, till at last we appeare before the face of God [Page 378] in Sion. Wee are still detayned in Egypt, wee haue not yet obtayned the Land of Promise:Psal. 84.7. How then shall I sing the Songs of the Lord in a strange Land? Wee are not yet past the Red Sea, nor the waste Wildernesse, nor the fierie Ser­pents: what shall we doe, but wa­ter our Couch night and day with teares, and with feare and trem­bling walke on the rest of the way which yet is before vs?

Seeing our life is wal­king, take heed wee keepe the right way.And seeing we are in a Iourney, let vs take heed that wee keepe the way: otherwise, our life shall be a wandring from God, not a walking toward God. The way is Christ: I am the way; Iohn 14.6. if we abide in it, we shall walke with God, as Enoch did; before God, as Abraham did; to­ward God, as Dauid did. O happy turne, wherein Christ is both the End, the Way, and the Guide. Let [Page 379] vs walke after Christ,Bernard. because hee is the Truth; let vs walke toward Christ, because hee is the Life. If yee looke to the companies of men in the World, yee shall see some, in stead of following Christ, flying from him; for he who doth euill, hateth the Light: Others, where they should follow him, runne be­fore him; not waiting vpon his Light and Direction in matters of his Worship, but follow their owne Spirit, doing that which is good in their owne eyes: they runne with zeale, but not in the right way.

And we haue so much the more to take heede vnto the way,For he that walketh af­ter the flesh, shall at length en­counter with death. Gal. 6.8. be­cause euery mans course decla­reth what kinde of man hee is, whether carnall, or spirituall, and what will be his End: Hee that soweth to the Flesh, of the Flesh [Page 380] shall reape corruption: but he that soweth to the Spirit, shall of the Spi­rit reape life euerlasting. I am per­swaded, there is no man among vs who will not say hee would be at the best end, which is eternall Life. But here is the wonderfull folly of Men: the proposed end of their Pilgrimage, whereat they would be, is Heauen; but the way wherein they walke, is the way that leadeth close to Hell. Who will not e­steeme him a Foole, who in word sayth his Iourney is toward the South, and yet for no mans war­ning will refraine his feet from walking toward the North? but more foolish is hee, who pro­fessing himselfe a Pilgrim, trauel­ling towards heauenly Ierusalem, keepes notwithstanding a contra­rie course, hauing his backe vp­on Heauen, and his face toward [Page 381] Hell; walking not after the Spirit, but after the Flesh? O pittifull Blindnesse and Folly! How many Witnesses of God haue forewar­ned thee in thy life, all crying to thee with a lowd voyce, This way wherein thou walkest (O sinfull man) is the way of Death: Hee who liues after the Flesh, shall die assuredly? Yet wilt thou not re­turne, nor change the course of thy life, to walke after the liuing God, that thou mayest be sa­ued.

And hauing once found the right way,Three pro­fitable helps of a godly life. which may leade vs vnto God; let vs strengthen our selues, to walke in it, by those three most notable helpes of a godly Life, deliuered vn­to vs by the Prophet Dauid, in three Verses of the 119. Psalme.Psal. 119.

1. Determina­tion.Determination is the first: It is a good thing, by settled re­solution, to conclude with thy selfe, that thou wilt liue god­ly.

2. Supplicati­on.Supplication is the second: Except, by continuall Prayer, our Determination bee confir­med, and strengthened by grace from God, our conclusion which wee take to day, shall vanish tomorrow.

3. Considera­tion.Consideration is the third: and it is profitable to reduce vs againe into the way of God, so [Page 383] often as of weakenesse we wander from it, contrarie to our first de­termination.

These are the three helpes to keepe our heart in the way of God: so necessarie, that if without them wee doe any worke, it is not pos­sible but wee shall be snared. And therefore, as in a Ship which is readie to sayle, so soone as the Sayles are hoysed vp, presently some skilfull Mariner starts to the Rudder: so euery morning where­in wee rise from our rest, and make our selues readie to goe forward in our Pilgrimage; let vs first of all take heede to the Heart, for it is the Rudder of the whole Body: let vs knit it vnto God by this three-fold Cord, whereof I haue spoken; so shall our wayes bee ordered aright, and wee shall make an happie progresse euery [Page 384] day in that way which leades to eternall Life. By Determination, wee begin to keepe a good course: by Supplication, we continue in it: by Consideration, we see whether we be right, or wrong. If we be out of the way, Consideration warnes vs to returne againe into it. Happie is that man, in whose life one of these three is alwayes an actor.

Considera­tion so ne­cessary, that without it no state of our life can be well or­dered.Therefore Consideration is so necessarie, that without it, no state of Life can rightly be ordered. The Mariner considers his course by his Compasse: if hee neglect it, hee runneth into remedilesse Dangers. The Merchant, who ad­uiseth not his Affaires with his Accompt Booke, becommeth quickly a Bankrupt. The Pilgrim, who hath proposed to himselfe an end of his Iourney, considers [Page 385] euery houre, whether or no he be in the right way that may bring him to his proposed End: and if he see many wayes before him, he stands and aduiseth with himselfe, which of them hee should chuse; neyther will hee goe forward, till hee haue by inward consideration resolued what is best. How much more should he, whose course is to the Kingdome of Heauen, consi­der his wayes, and thinke with himselfe, that euery way directs not a man to that Ierusalem which is in Heauen.

Therefore walke on in this way: for it is not a way that can bring a man to any desired place, but his walking in it: And then a man walkes on in this way, when first hee neyther goeth backe, nor stan­deth still: as vpon Iacobs Ladder the Angels were ascending, or des­cending; [Page 386] none stood still: and the man being cured of the Palsie, is bid, Take vp his Bed, and walke. Hee that goeth not forward here, is go­ing backward: remember Lots wife, and forget not your owne soules. So that a Christian man is stil mouing, and proceeding in godlinesse; for­getting that which is behinde, and pressing hard to the marke that is before him. And seeing Sathan is most fierce in our end, to hinder vs of the Crowne; therfore we should be more watchfull and diligent to goe through: For if we can labour a while, we shall be euer safe, neuer feare him any more, neuer lose that Crown, which the righteous Iudge shall giue vnto vs who loue his ap­pearing. So that a godly life leads a man home to Heauen, the great Citie of the great King; the end of which is rest, and glory for euer­more.

Therefore let vs alway bee prepared for it, as the good Is­raelites of God, with our Loynes girded vp, and our Staues in our hands, readie to take our Iour­ney from Egypt to Canaan, whensoeuer the Lord our God shall commaund vs. As Fowles, desirous to flye, stretch out their Wings; so should Men, desirous to be with the Lord, stretch out their Affections towards the Hea­uens. Abraham sat in the Doore of his Tabernacle,Wee should not soiourn in the Bo­dy, like Io­nas in the Ships sides, but like A­braham in the dore of the Taber­nacle. Exo. 12.11. Gen. 18.1. [...]. Kin. 19.9. when the An­gell appeared vnto him; Eliah came out to the mouth of the Caue, when the Lord appeared vnto him. And in like manner wee must all reioyce to come out of the Caue and Tabernacle of this wretched Body, if wee would meete with the Lord: yea, euen while as wee dwell in [Page 388] the Body, if in our affection wee come not out, and stand as it were in the doore of our Tabernacle, but like Ionas, Ionas 1.5. sleeping in the sides of the Ship, wee lye downe in the hollow of our heart, slee­ping in carelesse securitie; it is not possible, that the Lord can be familiar with vs. Happie were wee, if such affection were in vs toward the Word of God, as heere was in Dauid: So should wee finde that manyfold com­fort in it which hee found,What com­fort wee should find in it, if our affection to ar [...]s it, were like Dauids. to the reioycing of his heart. If wee receiue it when wee heare it with a liuely Faith, it shall be to vs what euer wee desire. If wee be in Trouble, it shall be to vs a word of Consolation. If wee be in Ioy, it shall augment our Ioy. Certainely, if we knew it, we would be more delighted [Page 389] with it: it is the Seede of our New Birth, it is the Foode that conserues an immortall Life in vs, it is a preseruatiue against all Euill, it is the Restoratiue of our Soules in all Diseases, it is the Staffe of our Infirmities, it is our Armour against our Ene­mies, it is the Light of our Eyes, euen that Day-starre that shineth in Darkenesse. If wee walke in the Light thereof, it shall leade vs to the bright-shi­ning Sunne of Righteousnesse, Christ Iesus.