THe holy Ghost, hauing in the lat­ter VVicked, sud­daine, and and fearelesse in treasons. end of the former verse, set out the desperate resolution of the wicked, in their attempts a­gainst the Lords Annointed, by two Circumstances; The one, That they are suddain in execu­tion, implying their desperate­nesse; The other, That they feare not, arguing their boldnesse and confidence in their proceedings, doth in the two next verses yeeld a reason, Because they vse many po­licies thereun­to. for this their desperate confidence, by discouering their diuelish policie in the maner of their practising, as also in the varietie and secrecie thereof. For whereas of all other [Page 2] sinnes, the sinne of treason hath cause most to affright the heart of man, not onely in regard of the maiestie of the Prince, who carries the Image of God, full of terror and astonishment to the wicked, but also in respect of the haynous punishment that attends the same, (not to omit In that this sin beee­deth feare. the racking of the conscience in the horrour of the sinne) may it not therefore seeme strange, that wretches should not feare to commit so great a sinne, that Subiects should runne of boldly, and desperately to lay hands vppon the Lords annointed? The Prophet Dauid was so affected, 1. Sam. 24. when hee had but cut off the lappe of Saules garment, a wicked and reprobate King, that his heart smote him with conscience of some great euill, in lifting vp his handa­gainst the Lords Annointed. And when the Amalekite 2. Sam. 1. 15. brought newes vnto Dauid, that he had slaine his enemy Saule, hoping to receiue some great reward, the good King was so farre from delighting in the death of his ene­mie, as that rather remembring him to bee the Annoin­ted of the Lord, hee not onely bewailes his death with a great lamentation, but further reprooues the Amalekite with this seuere checke: How wast thou not affraide to life vp thy hand against the Annointed of the Lord? and rewards him with such wages, as so haynous a murther did re­quire. To feare then in attempting against the li [...]e of a Prince, as there is great reason, in regard of the haynous­nesse of the sinne, and the Maiestie of the person against whome it is committed, so there had neede be great poli­cie vsed to banish this feare.

What this policie was, the holy Ghost proceedes to re­late vnto vs, in these two verses following: leading vs Foure Policies of the wicked to giue them encourage­ment in their mifchiefes. to the consideration of diuers notable points of policie, in the practises of these Traytours against their Soue­raigne, to make them confident and secure therein, that so they may bee taken in the pit, which they haue digged for others.

The first whereof, respecteth the manner of their plot­ting, and it is here set out vnto vs to be two-fold.

[Page 3] First, (saith the spirit) They encourage themselues in a wicked purpose, they commune together, wherein the mea­ning of the holy Ghost is, to lead vs to a policie verie vsu­all in great and desperate attempts, that they are vnder­taken 1. Leagues and Confederacies. and prosecuted by combination of all sorts of strength, as so many helps to further the accomplishment thereof.

Secondly, whereas close carriage & conueyance is an e­speciall helpe to further dangerous designes, therefore the holy Ghost addeth, that the speciall matter of their coun­sell was, how they might lay snares priuily, signifying there­in, that they did not onely encourage themselues by mu­tuall 2. Secrecie. aduise, laying of their heads and purses together, but that a speciall part of their aduise was this, so to carie their Treasons, that none might see them: hoping by this man­ner of plotting, to haue speedie, and suddaine execution, and discouering therein the ground and moouing cause of all these desperate practises, namely, they say in their hearts, who shall see them, that is, they say in effect, there is no God.

Now, because malice is insatiable, and yet iealous too, doubtfull to be discried, and yet desirous to preuaile; ther­fore behold, a second policie in these traiterous practises, both to delude secrecie, and more effectually to preuaile, they haue sought out iniquities (saith the blessed spirit) that is, they haue deuised store of snares, to entrap the life of the King, that so if one should faile, the other might take 3. Varietie of Plots. effect, if some be discouered, and so breed securitie, (as v­sually they doe) the other, that lye hid might come more suddenly, and surprise more fearefully, without auoi­dance.

The snares being thus cōtriued in such secrecie & va­rietie, 4. Confidence and presump­tion of good successe. that if the secrecie should faile in some, yet the rest might afterward preuaile. Here vppon doth vsually fol­low a double effect. The one in the wicked, whose pro­perty is, not onely to set a good face vppon a bad matter, but further also, in regard of such exquisite cūning, which [Page 4] they haue vsed therin to grow secure, and confident in the executiō of their intended attempts, vndoubtedly per­swading them selues of such successe therein, as that they shall haue their full desire against the seruāts of god. This doth the holy Ghost further expresse vnto vs, whē he saith that they haue accomplished that, which they sought for, euen euery one in his secret thought, and in the depth of his hart, sig­nifying vnto vs thereby, thus much; that what plots were layed by the wicked against the life of the King, were con­triued with such secrecie, and managed with such skill & variety, as that the Contriuers thereof, made full account that they should preuaile, though not in the profession of their mouths, lest they should be descried, yet in the depth and secret of their hart, wherein they flattered themselues.

And herevppon followeth another effect in the Saints The godly on the contrarie, feare the worst. of God, who being wise to see the plague which is cōming vppon them, notwithstanding the secret and cunning conueyance thereof, finding their sinne iustly to haue de­serued no lesse, and the malice of the wicked ready to inflict vppon them much more, doe herevpon grow to a distrust in them selues, that surely so far as they see, there is no meanes to escape; and so in respect of their sinnes, submit them selues vnder the mightie hand of God, and manie times in their infirmity, do not sticke to complaine that they shall certainely be ensnared with the practises of the wicked. And so also the words may be referred as being spoken in the persons of Gods children assaulted with these troubles.

Wherein we may behould the admirable wisdome of the lord, who hauing certainly determined to free his ser­uants These contra­ry effects make away to the manifestation of Gods mercy and iustice. from the rage of the wicked, in disappoynting their practices, & turning them vppon their owne pates: doth by these two effects, of the cōfidence of the wicked, and despaire of Gods seruants in them selues, prepare a notable way therevnto: For, concerning the distrust of Gods children in themselues, seeing no meanes frō flesh to auoid the danger, as this must needes cause them to [Page 5] renounce all confidence in the flesh, so doth it more con­fidently cast them vpon God, and prouoke them more earnestly to call for his assistance, the more they see them selues stripped of all helpe from man: Wherby it cōmeth to passe, that calling vpon the Lord in the day of trouble in this full affiance of helpe in him alone, they are deliue­red by him, that so they may glorifie him, As for that se­curitie Psa. 50. 15. of the wicked, grounded vppon the secrecie and multitude of their mischiefes, what is this else but a mes­senger of their distruction? and the more confident they are in the successe of their proiects, the nearer is their con­fidence to the confusion & subuersion of them; yea herein will the Lord reiect their confidence, that a suddaine de­struction 1. Thes. 5. 3. shall come vpon them, and they shall not be able to auoyd it. For so it felloweth in the next words.

But God shall shoot an arrow at them suddenly &c. Wher­in VVhich is most wonder­fully discoue­red in cōfoun­ding these se­uerall policies of the wicked. marke I pray you the wonderfull power and wisdome of God, in meeting with their seuerall policies, by his most iust and answerable Iudgements.

For are the wicked wise, and deliberate in plotting their enterprises? are they long in weauing, & warie in cō ­triuing? behold, the Lord doth cōfound this their wisdom 1. Their deli­berat plotting is confounded by sudden de­feature. by coming vpon them suddenly, that they which had such store of wisdome to cōtriue mischeife against others, shall now be to seeke of any wisedome for the auoiding of such sudden arrowes of Gods vengeance as shall come vpon them. Behold here their wisedome turned into folly.

Againe, are the wicked subtill in deuising many stra­tagems? 2. Their mani­fold snares with one ter­rible blow. behold, the lord will with one blow cut them of at once. Affliction shall not rise vppon them the second time; who had hoped many times to haue ensnared the Saints of God: Behold here the multitude of their wicked con­spiracies confounded with one stroake of Gods righte­ous vengeance.

Thirdly, were they so secret in the contriuing of their mischiefes, that they gaue it out confidently that none shall see: behold the spirit of God giues them the lie, and tels [Page 6] them playnely, that All men shall see it, yea, they who had thought so cunningly to haue caried their wickednes, as to haue gone clearely away with it, the spirit tells them they shalbe discouered, and to confound them the more, in this discouery, he tells them plainely, that their owne tongues shall fall vppon them. They that say, their tongues Psa. 12. 4. are their owne, who is Lord ouer them? shall now see, that the mighty God ouer-rules their tongues, and makes them the instruments of his glory, in the discouery of sinne, and the executioners of his vengeance, in the punishment of the sinner. Behold their secrecie, euen confounded from their owne mouthes.

Lastly, do the wicked strengthen themselues in their mischeifes by confederacies and leagues? Loe, the Lord 4. Their Con­federacies scattered. will scatter their companies when he comes to Iudgment against them, so that whosoeuer doth see them shall flye away: Behold here the disvniting and breaking of their confederacies.

The practices of the wicked thus wonderfully defeated, Here follow­eth the vse that is made thereof. 1. Generall, All men shall see it. and they being iustly met with all in their mischeifes, by answerable iudgments, what now is to be done by those that are deliuered? what must we repay vnto the Lord for all his wonderfull mercyes?

The holy Ghost proceedeth in the two next verses to informe vs in such duties as concerne vs in this case, All men shall see it (saith the blessed spirit) that is, the eyes of all men shalbe fastened vpon it, to obserue and behold the wonderfull workes of God. And whosoeuer shall duely obserue these great workes of God, and shall giue him the reuerence that is due vnto his name, for the exe­cution of so great iudgments, his mouth shalbe opened to 2. Shall de­clare it. declare the worke of God, he cannot be silent in a day of so good tydings, nay, he shall not onely speake of what is done, but his vnderstanding shalbe convinced, that it was not the arme of flesh but the Lords owne doing, nay, he 3. Vnderstand it to be Gods doing. shall further vnderstand the greatnesse of the deliuerance, he shall vnderstand (sayth the holy Ghost) what God hath [Page 7] done. And this vse shall euerie one make of great deliue­rances. But the righteous, who onely hath true inte­rest 2. Particular to the saints. therein, when he hath apprehended in his iudgement the greatnesse of this mercie; when hee hath attained in some measure to a large knowledge thereof; then shall his heart bee enlarged to reioyce-therein, and finding it to 1. To reioyce. be the Lords doing, which is maruailous in his eyes, this shall bee a meanes to make him trust in God, and there­by 2. To trust in God. finding his heart vpright vnto the Lord his God, hee shall againe reioyce in the greatnesse of his mercie. Thus shall the righteous doe, whose hearts are vpright in the Lord. Thus shall a great deliuerance bee entertained by them.

Now, that wee may approoue our selues to bee of the number of these, hauing thus briefly deliuered the sum of the Scripture, let vs turne backe againe, and consider the seuerall lessons therein contained, that so we may lay them vnto our hearts, as they lye in order, and make fur­ther applicatiō of them, to our building vp in Christ Iesus.

And first, let vs consider the policies, whereby Rebels and desperat persons so animate themselues in their trai­terous practises, that they are fearelesse, and exceeding presumptuous in the deuising, and prosecuting thereof.

They encourage them selues &c. (saith the holy Ghost) 1. Obseruation The wicked strengthen and encourage thē ­selues in their wickednesse, and why? in a wicked purpose: That is, they vse all outward and carnall meanes to strengthen, and confirme them selues therein, that so they may not be daunted, & driuen from their purposes. A policie very vsuall among the wicked in plotting of desperate attempts, and indeede uery ne­cessary to the effecting thereof. For where the conscience of so great euill must needs disharten them, there all out­ward encouragements will proue litle ynough. And here­in doth appeare the wisedome of the world, that what is wanting in the inward approbation, shall outwardly be supplied by carnall comforts. But aboue all the cunning of Satan, is heere most liuely discouered, who, purposing to bring thē to confusion by these desperate practises, doth [Page 8] therefore oppose these outward encouragements, to the inward checkes and discouragements of the conscience, that so the checks of the conscience might in some sort be counteruailed, and therby neglected: and the hart being by this meanes hardned, and so in the end made past fee­ling, 4. Ephes. 19. the wicked may break out more desperately in their attempts, as being now possessed with a deadly securitie, whereby, hauing made vp the measure of their sin, when they shall say peace, and securitie, and feare no euill, then shall 1. Thess. 5. 3. a suddaine destruction come vpon them, and they shall not be able to auoide it.

Loe, heare the wisedome of the wicked in this encoura­ging of themselues; and yet behold a further depth of their wisedome in the meanes, and manner of this encou­ragement, and yet all tending to their further confusion.

These meanes I haue obserued to be of two sorts; The first are carnall, seruing onely to satisfie the flesh; but the Two sorts of meanes, wher­by the wicked doe encourage themselues. second are spirituall, pretended to satisfie the minde in these lawlesse and monstrous actions, and so to giue co­lour of iustifying the same.

The Carnall furtherances, to these desperate attempts Carnall, and they are two. are of diuers sorts. First, a combining and vniting of forces together, by leagues, and associations; and that for diuers ends. First, to giue credite vnto their attempts in regard Leagues and Confederacies. of the multitude; secondly, to breed terrour of their pur­poses, as proceeding frō so many; & lastly, that what can­not be don secretly, may by force openly be maintained. So did the nations of the earth, band thēselues against the Lord, and against his Annointed. So did the Tabernacles of Edom Psa. 2. 2. cōspire with the Israelites, Moab with the Ammonites, Ge­bal, Amelech, the Philistines, and the rest, when they sayd: Come & let vs cut them off frō being a nation, & let the name Psa. 83. 3. of Israel be no more in remembrance. So did the enemies of God, combine themselues in that vnholy League, euen in our age, for the rooting out of the poore Church of God. And so did that viperous brood, thus incourage it selfe by secret leagues and associations at home, and abroad, to rui­nate, [Page 9] and destroy vtterly the most excellent estate of the blood Royall, the Church, and Common wealth.

And shall the wicked be thus wise in their generation, to strengthen themselues in their mischiefes, against God, and his Church, by combining their forces together: and shall not wee which are the children of light, much more be knit together in the bond of peace, that wee may ioyntly bend our strength against the common enemie? shall the the shadowes separate vs, when the substance is endangered? It was a comfortable speech of Iudah vnto So let vs strengthen our selues against thē. Iudg. 1. 3 Simeon his brother; Come vp with me into my lot, that wee may fight against the Canaanites, and I likewise will goe vp with thee vnto thy lot, (so, saith the spirit) Simeon went vp with him. So should brethren ioyne together; Brethren against the common enemie, that his force may be weak­ned. Oh that Simeon and Iudah would thus ioine together for good; as Simeon and Leui are brethren in euill. Onely let vs be carefull, that we be not yoaked vnequally, that so our cōiunction being in the Lord, it may be blessed of him.

A second carnall meanes, whereby the wicked are en­couraged in euill purposes, is a gift in the bosome, some pre­sent 2. Carnall meanes are gifts and re­wardes. Leut. 16. 19. pay before hand: wherby, they are not onely blinded in the true iudgement of their sinne, but in regard there­of, they are also drawn on to aduenture such punishments as may befall the same. So was Balaam attempted to curse the people of God: So was Iudas hyred to betray his master: Num. 22. 18. Mat. 26. So was Lopas enduced to poyson his mistresse; & so hath the forrain gold, deceiued many of our Italianated Diuels.

Oh that we could be as bountifull to good purposes, as these are to bad, that wee could be as willing to employ This teacheth libe ality to good purpo­ses. our treasure for the good of the Church, as these are open handed for the spoyle thereof, that we could be as forward in aduenturing, for the sauing of soules, as these Phari­sies are compassing Land and Sea, sparing no paines, neither Mat. 23. thinking any cost too much, to make one of their profession; though when hee is made, they make him two-fold more the child of hell, than they themselues. Certainly, if we be not; [Page 10] the thirtie peeces of siluer, shall one day condemne vs, and Least the wic­ked condemn vs. Math. 26. Exod. 32. A third car­nall meanes, is hope of Honor & prefermēt. the earings, & bracelets of the people, which they willingly imparted to Idolatrie, shall at the day of Iudgement giue sentence against vs.

A third carnall means to encourage the wicked in their traiterous purposes, is the hope of such honors and pre­ferments as may afterward befall them. Great is the ab­iectnesse which is incident into pride, and the slauerie which ambition is subiect vnto, is intollerable. What wickednesse is there which the hope of honour will not digest? what danger is there, which it will not cause to aduenture? Let our first Parents, be but tickled with this hope that they Genes. 3. 45. shall be like vnto God; and they will not sticke to commit that, whereby they become subiect to the Diuell. Let Di­otrephes haue this spurre, and hee will easily make ship­wracke 3. Ioh. 9. of a good conscience.

Oh that our climing heads would consider this: that such pleasant baites, haue such deadly hooks! And seing there Use. 1. 2. Teaching vs to seeke heauē as carefully in wel-doing, as these hunt sha dowes with sinne. 2. Cor. 14. 17. Least other­wise they be our Iudges. Spirituall en­couragements to resolue the conscience. is an eternall weight of glorie reserued for vs in the hea­uens, which onely may bee compassed by good and holy means; Oh that the hope of a certain, and euer-during ho­nour, might so far prouoke vs to well-doing, as the hope of this vaine, and transitorie shadow, preuaileth with the wicked to whet thē on to euill! Well, let vs trie our selus hereby, least otherwise they condemne vs in the day of Christ. And so much of the Carnall meanes.

Now it followeth, that we speake of the spirituall means. By spirituall meanes we vnderstand such, whereby the mind and conscience is in some sort resolued, and seemingly sa­tisfied; but indeed deceiued, in the doing of so great, and outragious mischiefes. For in vaine should Satan offer all these carnall meanes, to perswade the attempting of such monstrous, and horrible actions vnto those, that pretend conscience, and boast of exquisitie perfection in all their actions; if now the conscience were vtterly vnresolued in the lawfulnes thereof. What policy then doth Satan vse to perswade the conscience. Surely, as he is the Lords execu­tioner [Page 11] to blind the minds of such, who not obaying the truth Being indeed but strong de­lusions of Sa­tan. 2. Cor. 4. 1. Thess. 3. Esay. 5. 1, Rom. 28. Ioh. 16. 2. are therefore iustly giuen ouer to be deceiued by strange delu­sions, so as God of this world, doth he blind the minds of Infi­dels, not only making thē to shut their eies against the truth, but further also infatuating their iudgments, that they shal call darkenesse light, and light darkenesse, and so their iudge­ments being peruerted, he worketh vpon their affections, not onely to mooue them to doe such things as are most in­conuenient, but further so to flatter themselues in the do­ing thereof, that in so doing, they shall doe God good seruice. So hath that great deceauer bewitched his followers, not And Anti­christ. 1 That it is lawfull. onely perswading the lawfulnes of that act of the murthe­ring of Princes, although contrary to the word of God, and common law of nature and equitie, but further aduancing the fact to an high degree of merit, yea aduancing the au­thors 2. Nay meri­torious. (if they will beleeue him) to an extraordinarie mea­sure of glorie, for this their abhominable act of the mur­ther 3. Of extraor­dinarie glorie to murther Princes. 1. Iustified by Buls. of Princes. And that nothing may be wanting to en­courage them thereunto. Behold he hath his Buls to release them of their loyaltie, as if hee were able to loose that on earth, which is bound in heauen: and that their disobedi­ence may not be discouered, here serue his dispensations to tolerate their obedience so long, till oportunitie shal serue 2. Dispensa­tions. to effect their mischiefe. And when the wickednesse is to be accomplished; behold then he bindes them to the same euen by the straightest bonds of their religion. We read of the souldiers that lay in wait for Paul, that they bound themselues by an oath, that they would not eat, before they And bound thereto. bad depriued him of his life. But this man of sinne, is not content only with an oath, but their vowes must further 1. By Oathes. be in heauen (as Parry acknowledgeth:) yea, to make vp the measure of their wickednesse; Behold, they must con­firme 2. Vowes. themselues by the sacrament of the body and blood of our Lord Iesus, that so they may more desperatly shed 3. Sacrament. the blood of the Lords Annointed.

Oh that we were wise to consider these things! That seing the verdict of the cōscience is the warrant of euery [Page 12] action, and yet the conscience may be so informed, as to Learne hence to haue the conscience rightly infor­med. Rom. 14. 1 By the word. 2. Thess. 3. 2 And obedi­ [...] therevnto. giue ayme to such vile and abhominable practices: wee would therefore labour for the true information of the conscience, that so it maye giue in a right verdict. Cer­tainly as there is no knowledge to the worde of God, so there is none to this, to informe the conscience. And seing that obedience to this blessed word of God, is the only meanes to haue this sauing knowledge continued vnto vs, labour wee in the feare of God to make conscience of this obedi­ence, that so the conscience may not be giuen vp to such strong delusions; And seeing that the knowledge of the 2. Thess. 2. Gospell is the doctrine of obedience, oh let vs not harken to that diuelish polycy, which sayth, that where the people are ignorant, there they may be best ruled, but where they are full of knowledge, there they grow busie, and will prooue sedi­tious. But let vs endeauour, that the word of God may dwell plentifully among vs; that therin performing obedience vn­to God, we may also be blessed in our obedience vnto man: Let it no more be said, that ignorance is the mother of de­uotion, but let it now appeare that ignorance is the mother of rebellion. And if this be a case of conscience to lay hands vpon the Lords annoynted. Oh let vs take [...]ede of the Take wee heed of such cloakes and feare wee not such cur­ses. cloake of religion, which may be a broker to such vile pra­ctices. Let vs not feare the curses of such an accursed religion, whose vowes and sacraments imployed to the strengthening and encouraging of such damnable mis­cheifes, do necessarily draw downe a curse, & not a bles­sing therevpon. Yea detest we vtterly such an abhomi­nable religion, whose foundation is treason, and whose practice is blood-sheding And in the name of God pro­ceede wee couragiously to the rooting out thereof: that so, the more they curse, and rage against the Lords ordi­nance, the more the Lord may blesse, and prosper the same, Psa. 910. 28. the more they fome and breake out in the discouerie of their damnable enterprizes, the more may they rypen and make vp the measure of their sinne, that so the Lord may consume thē with the power of his cōming. Distrust we [Page 13] from hence forth all popish holines, which is to be approo­ued But detest wee the religion and power of Roome. and gained by such impious practices. And seeing this is the fruite of all forraine subiection; from the bot­tome of our hearts renounce we all such vsurped power, which thus exaltes it selfe aboue all that is called God, & thus controwling the woorde, and abusing the meanes of Gods worship to such horrible purposes, presumeth and iustifyeth the remoouall of the Lords annoynted. It fol­loweth.

Behold, here a second policie, whereby the wicked con­firme A second poli cy of secrecit. them selues in their desperate practices against the Lords Annoynted, namely, the secret plotting, & conuey­ance thereof. And this very fitly, in regard of the sinne, and also very iustly in respect of the sinner. For as euery sin is Rom. 13. 12. Ioh. 3. 20. a worke of darknes, as well in that it hates the light, and de­lights to be cōmitted in darkenes, as also, in that it is Satans That which sinne delights in. Mat. 25. power, to bring vs to vtter darkenes; so, is also this sinne of treason, and rebellion aginst the Lords Annoynted. And, as other sinners desire to be hatcht in darkenes, both To auoyd shame. Ioh. 24. And punish­ment. in regard of the shame, which otherwise the light would bring with it, and also in respect of the feare of punishment which attends the same: so also in these respects, this sin of treason, delights in secrecie, both, in that it is an odious and monstrous sinne, and therefore is ashamed to be knowen, but especially, because, how soeuer other sins may go scotfree in this life, yet this hath a seuere punish­ment iustly assigned therevnto, the feare whereof doth necessarily impose this secrecie: And herein especially That which Satan espe [...]ia [...] labours, either doth Satans cunning appeare; that, whereas he hath a pur­pose by this sin, to bring traytors to their vtter confusiō, therefore, doth he principally further this their secrecie heerevnto. For, whereas sinne being not iudged in this life, shall certainly be iudged in the life to come: therefore, by this secrecie, doth he flatteer these monsters, for the auoid­ing of temporall iudgments, that so, either auoyding thē [Page 14] here, they may be sure to meet with them in another life; That notheing punished here, may receiue it wages in bell. or if so be (as likely it doth not misse,) that they shalbe met withall in this life, by the sword of the magistrate, yet their secret cariage of the mischeise, breeding securi­tie, and so excluding repencāce, though they shalbe iudg­ed of man: yet because they do not iudge themselues, they shall not escape the iudgment of the Lord. Herevpō it is, that the holy Ghost, entending to shew, how the wicked encouradgethemselues in an euill purpose, hauing declared in the former poynt, their policy in combining, and strengthening themselues, by carnall and spirituall meanes, to giue the better onset to so desperate a practise, doth now proceed to lay open the meanes, whereby they hope to goe clerely away with it, in regard of the suddainesse and vnexpectednesse of the same: and also that the contri­uers thereof, hauing accomplished their wicked purposes. may yet notwithstanding auoid such punishments as are due vnto them. They commune together to lay snares priuily, and they say, who can see them? That is, they consult together to doe their feat secretly, and in their vnknowne practi­ses, they blesse their soules, and say, that none shall see them, Treshams Let­ter to the Lord Mount­eagle. They shall not know who hurt them.

Loe here, a second policie of the wicked in laying their snares, that which they doe, shalbe done secretly, that so it may clenly, and without danger be conuayed. And that wee may perceiue it is a matter of importance, the holy Ghost tels vs, that it is not don, without great aduise, They commune together in their best aduizements. Thus did the Iewes often consult together, against our Sauiour Christ, and the manner of their councell was, to surprise him pri­uily, As did the Iewes. and to remooue him secretly, (as building on that false God, that if hee stood, their Kingdome must needs downe) because both they feared the people, and there­fore durst not openly at the first set vpon him, and indeed standing vpon the credite of their seeming holinesse, they would if so they might, haue auoyded the open shame, as to bee counted the murtherers of so holy a man. And [Page 15] so for the same cause those murtherers of Princes, howso­euer And so doe our aduersa­ries carrie their mischiefs secretly. it be a ruled case in the books of their diuelish policy, that all power, that spurnes at that vsurped Hierarchie, & will not bowe to their triple Crowne, must necessarily bee▪ remooued (as being conuinced in their conscience with that true ground, that the ordinance of God which is lawfull gouernement, will certainely ouerthrow their vsurped tyrannie:) yet neither will they be seen (if it may be,) in so horrible a practise, neither will any of their wi­ser Patrons openly iustifie the doing thereof, but vpon the vnhappie successe of the same. And the reasons are; 1. Least they which professe humilitie should openly be taxed with pride and am­bition. 2. Least they which professe holinesse, should be o­penly charged with such hor­rible impietie. first, least that they which (in the greatest) professe so great humility, (as to be the seruant of seruants) should o­penly discouer their vnsatiable ambition, that they will be exalted aboue all that is called God. And secondly, least they which professe so great holynesse, and teach such strictnesse of obedience vnto others, should apparantlie be conuinced of such monstrous impiety & disobedience.

And as their religion is nought else but a mistery of iniquity, cloaking sinne from the eye of the world; so in their seuerall policies for the managing of that Kingdom, and in those manifold weapons of their warfare, whereby they mantaine their Diadem, & resist all opposite powers, we shall find that secrecie hath been an espetiall poynt, which herein they haue aymed at, that they might not be That they delight in se­crecie, appea­reth in their weapons. seen in these their stratagems. It was the policie of the Iewes that they might not be seen in the fact, or else devolue the hatred & enuie vpon others, to execute their malice against our Sauiour Christ by others. So did they hyre Iudas to betray Christ vnto them: so brought they in Pylate to giue sentence vpon him. And surely such hath been the cunning of these Antichristian Locusts, if wee In the man­ner of their inquisition. shall obserue the manner of their bloody inquisition. Ac­cused we must be, and yet we shall not know by whome; tormented wee shall be, and yet not see by whome. Yf any be seen herein, it shalbe some of our owne house, ei­ther some weake Protestant, that hath yeilded for feare [Page 16] of torture, or some damnable Apostata, that hath been corrupted with bribes, that so our greife may be the more, and their enuie the lesse: they may be free from the impu­tation of cruelty, we loaded the more with the abuse of our profession. Thus as their practice hath been to lay their snares secretly, & to accomplish their malice by the deputation of others: so that their posterity might haue a president of such practices, and haue continuall war­rant to the accomplishment of the like, behold their de­uelish subtilty in incorporating of their cruell lawes, into the lawes of such nations, among whōe they haue erected their Their incor­porating of their Canon law into the lawes of nati­ons. To cloake their wicked­nes by lawes of the state. Kingdome, that so their bloodie and tyrannycall proceed­ings might be countenanced by such estates, whose ouer­throw by the same they principally entended. So that if at any time their proceedings should be called in question, they may haue this cloake to keepe of the raine, that it was not the high priests but Pilates doing, it was the law of the Land, and not of the Pope. And as this hath been an ordinary course of their policy, for the more clenly cō ­ueyance of their mischeiuous practices, against the Saints of God: so, when I do consider the weapons of their war­fare, wherewith especially they fight, for the vpholding of Their secrecie [...] further is dis­couered in their weapōns their Kingdome, me thinke I see secrecie especially ay­med at therein. The weapons wherewith this man of sin hath vsually strouē, for the vpholding of his triple crowne; I do finde especially to haue been these three. First, com­bining with Satan to destroy by charmes and sorceries; Se­condly, VVhich are 3. 1 Sorcerie. 2. Poysoning. 3. Gunpow­der. attempting of life by variety of poyson; And third­ly, laying secret traynes of gunpowder to take away the same. In all which, as that purple strūpet hath been most fruitfull, & desperatly prodigious, so by the nature of these weapons, it may easily appeare, that as she principally la­boured this, not to bee seen in her mischeifes: so, in not being seen, her glory might be the greater in that opinion of holines, which would redownd to her hereby, in that her enemies were so confoûded by such inuisible meanes, Thus as the weapons of her warfare imploy her secrecy: so [Page 17] shall this cūning yet further appear into vs, in the diuelish managing of these desperate weapons. To attempt the life by poyson may admit great secrecie, but if we consider Prooued by their weapon of poysoning. the manner and ordering of this weapon, herein shall we see a depth of wickednesse, hardly to bee sounded by com­mon wisedome. To take life away speedily by this despe­rate In the tempe­ring thereof, that it may not kill speedi­lie. engine, this may breed suspition, and prooue dange­rous vnto vs. And therefore this practise of the Monke of Swinstead, is now counted foolishnesse, and vnaduised malice in any to take such a course: because by tasting and such like meanes the snare may be discouered. How then shall we doe to lay this snare priuily, that it may take ef­fect, and we be out of danger? Here consider I pray you, the depth of Satan: the poyson shall be so tempered, as not to effect this operation vntill some time afterward, that so if we take part, yet by some present Antidote the infection may bee killed, and others not suspecting the danger, as not yet perceiuing the same, may so suffer the contagion to preuaile by degrees in the bodie, that though after­wards it be perceiued; yet speedily seazing vpon some vitall part, it may not by any phisicke be corrected or cu­red. When I doe consider the poysoning of the saddle, Infecting holy things there­with, that so not s [...]specting danger, wee might be the sooner and yet more secretly deceiued. and doe remember withall that policie of the poysoning of the host, that breaden God which the Papists worship: me thinkes I see therin yet a further depth of Satans cun­ning in vsing this weapon to the maintenance of his king­dome, and a further height of wickednesse, breaking out in this case. That ordinarie meat should be subiect to this infection, that apparell and such like, should be infected therewith, this, as it is a matter suspitious, so is it prouided for, by tasting, ayring, perfuming, and such like: but who wold euer suspect such abhominable impietie in so prin­cipall a part of their diuine worship? what charitable or religious heart, would once dreame of any snare couched in so holy misteries? their tasting is not vsed, because there is no suspition, there danger is not feared, where so great deuotion is pretended. Well learne wee hence, to what [Page 18] vse serues this great Idoll in Poperie, and consider we by Learne here by the way what account and to what vse se [...]ue their holy things. this, what reckoning these Atheists make of their religi­on, what is the principall scope and end thereof, and take wee heede that at no hand, wee drinke of their cup, lest though we meet not with this poison to infect the body, yet we find a farre more dangerous, to destroy both bo­die and soule. I must not heere forget that which I trust we shall alwaies remember, that other weapon of this least, wherewith it defendeth it Kingdome, a weapon in­uented and framed euen in their owne forge: I meane Gunpowder, and such instruments as are employed there­with. Proued se [...]ōd­ly by their weapons of Gunpowder. That this is a weapon of the Popish Kingdome, and principally vsed, in regard of the secret mischiefe thereof, I hope we now haue had new comfortable ex­perience, the Lord make vs wise to discerne these traines. And let vs neuer forget the secret conueyance of the snare, that some may not be secure in the greatest calmes; and yet let vs not feare, though the trayne shall bee layde as deepe as hell, seeing our God raignes there, to discouer such mischiefes. As for the other weapon of secrecie and And thirdly by thei [...] weapons of se­crecy and en­ [...]hauntments. witchcraft, as this is a maine pillar of their Idolatrie and lying Miracles, so hath it been also a new desperate wea­pon to defend their kingdome, witnesse the manifold pra­ctises by this engine, against the life of Queene Elizabeth, and blessed be our God, who hath deliuered our gracious Soueraigne from the like snare. Is not this a vsuall arrow of the Popes quiuer?

Thus, as secrecie is the cloake to the accomplishment So haue they labour ed se­cretlie when the fact is done, to auoyd the hatred & punishment. of their mischiefes, as heretofore hath beene declared by the former circumstances; so for conclusion, let vs consi­der in a word, what policie is vsed in the cōcealing of these snares, that though they be discouered, and take effect, yet for all this they bee buried. Certainely, the sinne of Rebellion is most odious, and detestable; yea, though it doe take effect, yet leaues behinde it a verie hatefull blot of perpetuall infamie, which would not willingly be vn­dergone, though I loue the treason, yet (the rule is true) I [Page 19] hate the Traitor, because we will doe the like vnto me, as he hath done vnto others, yea, there is a fearefull punish­ment following at the hecles of the same, which we would gladly auoid. Say then the Plot bee discouered, and the Treason knowne; how shall I now preuent this blot of Infamie? how yet shall we auoid apprehension thereby? Behold here againe the depth of Satan, and marke well how would carrie his snares in secrecie.

It is not treason, but religion thus to doe, here is a large cloake to hide this mischiefe. It is our glorie to deliuer 1 Here the cloakes are pretences of religion. the Church out of slauerie, yea, though it rest the best blood that shall withstand it: here's a goodly pretence of deliuering the Church, when indeed our purpose is by re­moouing gouernement, to doe euery man euen what hee listeth. And that wee may escape apprehension and pu­nishment, obserue we yet further Satans subtiltie: To de­nie the fact impudently, to forsweare it damnably, these 2 Impudent denying and forswearing. thus are ordinarie and vsuall in this case, to out-face the matter boldly; yea, to threaten desperately, if we be not fauourably vsed: these things haue not been wanting to free our selues from torment. That may not be discoue­red, 3 Threatning. 4. Refusing of oathes. 5. changing of our names. 6. apparell. we will refuse an oath, that we may not discouer o­thers, we will bind our selues by an oath, we will change our names, that so we may not change our sinne, and our kinde, and condition shall be dissembled by strange appa­rell, and all this to carrie in snares secretly; yea, that we may doe mischiefe more desperately, and yet auoide the outward hatred thereof, wee will haue visors and anticke 7. Putting on of Visors. cloakes, bloodie execution of the Saints of God. And if all this will not serue the turne, then behold a further depth of Satans malice. Is there any in disgrace and vn­der the burthen alreadie, behold our iniquitie shall bee posted ouer vnto them, and they shal beare the hatred and 8. Laying the fault on the weakest, and accusing true religion so the fact of supers [...]tion. vnder-goe the punishment, of what we haue committed. Thus when Nero had set fire on the City of Rome, he laid all the blame vpon the Christians. Thus when any calami­tie befell the Empire, presently the fault was layd vppon [Page 20] the Christians, they cried, to the rack to the fire, to the mynes with the Christians, this is longe of them. And thus had these deadly enemies purposed (if their plot had taken ef­fect) which God forbid; to haue fathered it vpon those, who endeauour to serue the Lord with a pure heart. But blessed be God, who is good vnto Israel, euen vnto those that Psa. 75. 1. are pure in heart. And blessed be the name of his Maiestie for euer, who hath preserued his Annointed, and his seede from these fatall engines, and hath iustified the innocen­cie of his seruants in the sight of their enemies. And let this now be the subiect of our ordinary meditations, great deli­uerāces giueth he vnto Dauid his king, & to his seed for euer. Psa. 18. 52.

As for these policies of our enemies, in laying their 1 Learne here, not to iudge by the shew, but the sub­stance. snares priuily, as this may teach vs to iudge them by their workes, and manner thereof, They hate the light, and therefore their workes are euill; that wee may not be be­witched with their abhominations: so let vs learne not to be affraide of their snares, howsoeuer they be cunningly and secretly conueyed. Certainely, howsoeuer they may hide them from the eye of man, yet our God, who watch­eth ouer vs for good, and them to disappoint them: he be­holdeth 2 Nor to feare their secrecie. their practises, and his secret is with the righteous to bring to nought the deuises of our enemies, and to hide his seruants in the secret place of his pauilion from the pride of men. He that would not hide from Abraham, what con­cerned the destruction of the wicked, that so his brother Psa. 27. 5. Lot might escape the danger; hee will not hide from his children such dangers, as are comming towards them, but will open their eyes to see the plague, that so they may hide 3 So that wee do not wilfully shut our eyes, or blindfold Gods workes. themselues vnder the shadow of his wings. Onely let vs not wilfully shut our eyes by presumption or securitie, lest hereby we betray our selues wilfully vnto the subtiltie of our enemies. Let not foolish pity, or policie bleare vs, in see­ing these snares, or iudging slightly of them. Let not loose­nesse in our selues, take away courage from vs, that so wee may not dare to take notice of the practises of the wicked, lest the conscience vpon this knowledge be amated, and [Page 21] deiected, and so possessed with a fearefull expectation of thē. Let vs not depriue our selues of that true light, which may informe the conscience herein, lest otherwise we bee giuen vp to be blinded by the enemies. Let vs not imitate 4 Nor Imitate this policy in our secret cari­age of our owne sinne. the wicked heerein, either seeking for the darkenesse, to commit sinne more securely, or in vsing any carnal cloakes to hide the same: lest our secrecie in sinne giue power to their secrecie in plotting such punishments as are due to the same. Let vs not presume of impunitie, though wee VVhatsoeuer cloaks we may haue for the same. haue committed sinne secretly, seeing what we haue done couertly the lord wil opēly discouer to our greater shame: and when man ceaseth to punish, then the Lord himselfe will awake to execute vengeance. If we may haue a cloake for sinne, to carrie it clenly: if authoritie may out-face, or money buy it out, if wit will defend it, or impudencie denie it; if example may colour, or custome extenuate: Oh let vs not be deceiued by any of these cloakes, seeing there is no­thing Seeing they will deceiue vs. Luk. 8. 17. so hidden, which shall not be reuealed, and the more we haue cloaked our sinne, the more wee shall inherite shame and confusion, when it shall be discouered: yea, the very cloakes which we vsed to hide our sinne, shall one day be meanes to lay open the same, and the rust of that riches which we haue vsed wrongfully, shall at the day of iudg­ment Ia. 5. 2. giue in euidence against vs: and be a means to consume vs with fire. Oh consider this you that forget God and say in your hearts; the Lord seeth not. Behold your owne iniqui­ties shall finde you out, and such weapons of vnrighte­ousnesse, Ezech. 8. 12. wherewith you haue fought against the Lord, they shall now prooue his weapons to be auenged of you. Remember that [...]he Babilonians, with whom Israel plaide the harlot were the scourge of God appointed to strippe her As did the Babilonians the Iewes Ezech. 23. naked, and fearefully to spoyle her, who while she was faithfull with her God, was a terrour to all our enemies. Oh let vs therefore take heede of daubing with our enemies, take wee heed in any case of buying our peace, by committing abhomination with them, lest it come to passe, that as we haue serued our selues of them, by taking part in their fil­thinesse, [Page 22] so they shall serue themselues of vs, by making a spoile of vs. And the Lord shal serue himselfe of vs both, & purging vs by them of such dregs as remaine, & hard­ning them by vs to their final confusion. Oh let vs therfore cleaue vnto our God, that he may stil keep the city, and pre­serue Rather let vs make God our hiding place by true repen­tance. Psa. 127. Psa. 21. So shall he ei­ther discouer, or deliuer vs out of the se­cret snares of our enemies. his Church among vs: & then vndoubtedly, though many snares be laid for vs, yet the lord wil awake to disco­uer thē vnto vs, yea, this blessing shal a faithfull king receiue at the hand of God, that his hand shal find out all his enemies, and his right hand shal find out thē that hate him, So it plea­sed his Maiestie to direct the heart of our Annointed to apprehend this mischiefe, and principally out of the Let­ter contrarie to all grāmaticall, or reasonable constructiō to scan the same, yea though the snares might happily take hold vpon vs, yet wil the Lord arise to deliuer him that is snared, the snare shall be broken, and we deliuered. As for our enemies that haue thus secretly layd these snares. Be­hold the Lord will raine snares vpon them, and so take them in the pit, which they haue digged for others, onely let vs Psal. 11. trust in God and wait vpon him, so when the iniquitie of our enemies shalbe discouered and disappointed, there shall our righteousnesse all come foorth as the light, and our wel doing as the noone day, that the Lord may bee glorified in the iustifying of his children, and wee com­forted in the experience of his protection. It followeth. ‘And they say, who shall see them?’

That is, They say in effect, that none shall see them, and so they doe put out the eie of Gods prouidence, and thereupon conclude indeed, that there is no God. Such was the groūd of Rhamaes oppressiō, Who is the Lord, that Exod. 5. I should heare his voice, and let Israel goe? Such was the ground of the Idolatrie of the Iewes, they say, the Lord se­eth vs not, the Lord hath forsaken the earth. Such was the ground of the persecution of the wicked, that he, not on­ly Ezech. 8. 12. Psa. 10. 3. thinketh alwayes, There is no God: but further also, he contemneth God, and saith: God hath forgotten, he hideth away his face, and will neuer see. And this doth the holy [Page 23] Ghost yeeld to be the reason, why the Gentiles were giuen vp into a reprobate minde, whereby they became full of vn­righteousnesse, euen because they regarded not to acknow­ledge God. And surely as the professiō of Poperie is a flat deniall of the power of God, as being a voluntarie and per­petuall worship, plausible to the sence, and agreeable to rea­son, so the practise thereof is nothing else, but a maine Sea of impietie, framing out iustly it owne shame, and confusion. Thus hath their spirituall fornication against God, and his ordinance, brought forth that fruitfull sinne of carnall Fornications, and vncleannesses of all sorts. And thus hath their desperate rebellion against the Lord, & against his Annointed, exalting themselues aboue all that is called God, brought forth that cursed Monster of treason, and rebellion against Gods Lieutenant vpon earth. It being a certaine consequent, that they do not loue God whome 1. Ioh. 2. they haue not seene, who hate their brother whom they see dayly: It being a righteous thing with God, that their sinne of treason against his Maiestie should be knowne, & discouered by their treason against the Magistrate, that how the Magistrate may bee iustly prouoked to fight a­gainst the beast, both for the safetie of their estates, and for the glorie of God, vtterly to destroy the Kingdome of Antichrist.

Who so is wise, let him consider this, and in this glasse of Rebellion, let him obserue an heart of Atheisme. And if this Atheisme be so easily to be discerned in her brood, as wee may not looke for grapes of thornes, or figges of thistles, any better fruit, from so cursed a tree; so let vs in the name of God disclaime, that so Satan which in the root and fruit, fights against God and man.

And discerne wee wisely the truth of that Religion, which ioyning God and man so graciously together, doth teach vs not to separate those, whome God hath ioyned, but to maintaine this holy Vnitie, euen with the losse of our deerest blood; and in the feare of God cleaue we vn­speakably vnto that holy truth, which teacheth vs to giue [Page 24] vnto (not to take from) Caesar, the things that are Caesars, and vnto God, the things that are Gods, that so honouring Caesar aright in giuing him his due vnder God, wee may vnder Caesar, liue a quiet and peaceable life, in all godlynesse 1. Tim. 2. and honestie.

And seing there is not a more effectual meanes to pro­uoke vs to obedience, than that the eye of God is conti­nually vpon vs: As this was a spurre vnto our aduersaries for their treason against the Lords Annointed, that God should not see them, so let it bee a continuall motiue of our conscionable obedience vnto God and man; name­ly, that the Lord our God looketh continually vpon vs. And that we may not want a liuely euidence for the same, let vs onely consider how the Lord watched ouer vs in this deliuerance, that if he had been on our side, and wat­ched ouer vs, when these snares were priuily layd against vs; surely, they had swallowed vs vp quick, when their wrath was kindled against vs. Yea, the waters had drowned vs, and the streame had gone ouer our soules. Oh that this deliue­uerance Psal. 124. 2. 3. may for euer stoppe the mouth of Athiesme, and roote out that cursed brood, which exalts it selfe against the Lord. Certainely, if the defeature of such mischiefes shall not now open our mouths to acknowledge the pow­er, and mercie of God vnto his Church, the practise wher­of hath opened the mouthes of the wicked, to say, there is no God: Let vs looke that as the Lord hath iustified him­selfe against them, by deliuering vs out of their hands, so will he also iustifie himselfe against vs, in laying further punishments vpon vs, euen by exposing his people as a pray vnto their enemies, that they may learne to giue him the honour that is due vnto his name. If the feare of his rodde will not cause vs to depart from euill, we shall feele the smart of his holy indignation, and the shaking of the rodde shall not serue the turne, if by it we haue not retur­ned vnto the Lord our God. Oh Lord, it is not in man to walke, and to direct his steps. Turne thou vs vnto thee, and then wee shall bee turned. For why should the wicked say, [Page 25] Where is now our God? Why should thy Children com­plaine, that thou hast forsaken them. Oh Lord, thou art our God from euerlasting, and world without end: thou hast magnified thy selfe in the sight of our enemies, and put to confusion those that hate vs; Oh, let vs therefore draw nere vnto the Lord our God; let vs renew our co­uenant with thy Maiestie to the finall confusion of our enemies, and to the preuenting of all such further mis­chiefes, that they shall practise against vs. It followeth. ‘They haue sought out iniquities. A third policie of multiply­ing snares.’

That is, they haue studied and inuented diuers sorts of mischiefes, to accomplish thereby more certainely their desires. Behold here a third policie of the wicked to sup­ply that which may bee wanting in their former deuise of secrecy: that though one plot be discouered, another might take place, and still another might bee one foote, though a former were preuented. A verie desperate and most ef­fectuall And that very dangerous. policie to bring their purposes to passe: not only in that this varietie of stratagems, tyres out policie, and carnall wisedome, and puts it to a Non plus in preuenting so many mischiefes; but further also great terrour, and di­straction ceaseth on the hearts of weake ones, in regard of such strange and manifold snares: yea, by this meanes, those whom God hath giuen vp to these snares, are heere appalled with wofull despaire, and so hereby lye open to the snares, as hauing giuen ouer all hope to auoide the same. We may finde some steps of this corruption, euen in the Saints of God. When Dauid saw, that there was no end of Sauls malice, but stil he was followed with new pursuits, the holy Ghost signifieth, that it wrought this ef­fect 1. Sam. 27. in him, that he sayd in his feare, as des [...]airing of deli­uerance: I shall now perish one day by the hand of Saul, and thereupon be [...]ooke himselfe to a most desperate course euen to flye for succour vnto the enemies of God. For where feare doth possesse vs, that mal [...]ce is endlesse, and her mischiefes so many, that they cannot be auoided there care will faile vs, for the preuenting of them, as thinking [Page 26] our labout lost, against such vnauoydable snares. And so being carelesse in the danger, we lye open thereunto: and are either betrayed by desperate securitie in the end vnto the same, or else seeking to auoide them by vile and im­pious courses, we doe hereby exclude our selues from the protection of the Lord: and so cause the malice of our enemy to light more heauily vpon vs. It hath been no new This is ro [...]e [...] polic [...]e, b [...]t v­sed of ola by the wi [...]ked a­gainst the god­ly. thing with the enemies of God, thus to multiply their snares against the seruants of the Most High. Infinite was the malice of Saul against the Annointed of the Lord, and as was his malice, so were his snares accordingly. The first occasion to the snares was the euill spirit, as no maruaile if the Diuell be the beginner of all mischiefe. And behold the notable cunning of Satan, in laying a snare in the cal­ling As by Saul a­gainst Dauid. 1. Sam. 16. 14 23. and profession of Dauid, that whereas hee was skilfull to play vppon the Harpe, and therefore was required of Saul to alay the furie of his torment; comming into Sauls presence to ease him of his anguish, he might be exposed to the rage and malice of his enemie: and verie hardly did 1. Sam. 18. 11, 17. he many times auoide this snare. Secondly, his wife was intended a snare vnto him, and her dowrie also was layd as a snare, that the hand of the Philistines might bee against him. These secret snares being broken, then follow open 1. Sam. 24. 24 practises: and here was malice as endlesse, as it was cause­lesse. How was the poore seruant of God hunted vp and downe, as a Partridge vpon the mountaines, being neuer in safetie of his life, till his enemie was depriued of his. Thus was Dauid followed with manifold snares, by his By Satan and his instrumēts against Dauids Lord. enemie Saul, and so was Dauids Lord, by Satan and his most malicious instruments. Marke (I pray you) how Sa­tan sets vpon him. First, he layes a snare of distrust, per­swading him to make bread of stones, as if God were not Math. 4. 5. otherwise able to prouide for him in the wildernes. Whē that would not serue, he laies a contraria snare of presamp­tion, wishing him, To cast himselfe downe from the pinnacle of the Temple, that so hee might exclude himselfe out of Gods protection. When this would not preuaile, yet hee [Page 27] layes a third snare of worldly pompe and glorie, moouing him thereby to fall downe and worship him, that so hee might robbe God of the glorie, that was due vnto his name. And as was the father, so were also the children, e­uen the nation of the Iewes, whose saluation he laboured. Their malice did not cease against him, so long as hee was capable of it, and for the acting thereof, they wanted not store of mischiefes, when they could not preuaile by smi­ting Math. 6. 15. him with the tongue, then they fell to stone him with Ioh. 10. 31. stones, when they could not draw him within the compas of rebellion against the state, then they accused him of blas­phemie Math. 22. 17. Math. 27. against God, when themselues durst not openly bee seene for feare of the people, then they corrupted one of his owne house to bring him to his end: sometimes they Math. 26. made vproares against him, that he might be oppressed of the people: sometimes they accused him of compacting Math. 12. with Satan, that so they might make him odious and abho­minable to the people: sometimes they propounded curi­ous Math. 22. question to entrappe him in his words, other while they would wrest and peruert his gracious speeches. And when they had caught him, their malice was yet vnsatiable. Buf­feting Luk. 22. Math. 27. would not serue, but further, they must whippe him, and to greeue his righteous soule the more, he must be clo­thed in purple, to bee scorned and derided of them. This Ioh. 19. will not serue, but he must be crowned with thornes, that so his torment might bee yet encreased: yea, further yet to lengthen out their malice and his paines; behold they de­uised a lingting, and yet most shamefull torture, to bring him to his end. Nayled must he be on the crosse, to encrease his paine, and yet to lengthen out his life, and he must be hanged betweene two theeues, and accounted among euill doers, that so together with his bodie, his good name might be killed. Thus was our head Christ Iesus persecu­ted by his owne: And thus must all his members looke to be dealt withall Not to trouble you with rehears [...]ll of forraine stories, neither to seeke furth [...]r in our owne, than what is fresh in our memories; how did the enemies of the [Page 28] Gospell multiplie their snares against vs, in this late pra­ctise And by our adversaries a­gainst vs in this conspira­cie. Esay. 9. for the restoring of their Kingdome. To take away the life of the King, this was but an entrance. Nay, we must cut off root and braunches too, if we shall make sure worke, was this all? Nay, the esta [...]es of the Land, they must also be cut off, that so strength and councell being remooued, and the heads being cut off, the Conquest might be the ea­sier, and the confusion the greater. Is this yet all? Nay, the life of the Kingdome true Religion, must be extinguished, and all the Professors thereof, vtterly rooted out; that so Idolatrie may take sure footing againe. And to make vp the measure of their mischiefe: the execution of all this practise must bee layd vpon true Religion: that herein their malice might reach to heauen, and in some measure insult and triumph ouer God himselfe.

Behold heere the trauaile of the wicked, which is to bring forth mischiefe: behold the fruitfulnesse of malice, which can deuise store of snares: see the propertie of the VVhat doth this teach vs. wicked, they are restlesse in commiting euill, and neuer wearie of practising against the Saints of God. They can­not 1. The nature of the wicked frui [...]full and restlesse in sin. Prou. 4. 16. Mich. 2. 1. sleepe, except they haue done euill, and their sleepe depar­teth, except they cause some to fall: Nay, they will spare their sleepe, that they may imagine mischiefe on their beds, and when the morning is light, they practise it: Euen as the wilde Asse vsed to the wildernesse, that shuffeth vp the winde by oc­casion at her pleasure, who can turne her backe: So the wic­ked Ierem. 2. runne on without controwlement in the multitude of ther mischiefes, and it is their sport, and pastime to commit sinne with greedinesse. Let vs therefore trie our selues by this propertie of the wicked. To commit sinne, is an infir­mitie 2. To trie our selues whither this nature be changed in vs. 1. Ioh. 1. 8. Psa. 103. 3. incident to the most regenerate, but to make it our studie, and delight, to commit sinne with greedinesse and to continue therein; this cannot stand with a sanctifyed nature. I delight in the Law of the Lord concerning the in­ward man saith that chosen Vessell Saint Paul:) and ther­fore, 4. Eph. 19. Rom 7. 22. 20. vers. if I doe that which I would not, it is no more I, but sinne that dwelleth in me. Ohlet vs, howsoeuer we cannot choose [Page 29] but sinne, yet notwithstanding delight in the law of the Lord, that so our sinne may not be imputed vnto vs. Once haue I spoken (saith holy Iob) but I will answere no more, yea Iob. 39. 38. twise, but I will proceede no further: If we haue once often­ded, 3. To be plen­tifull in good workes, not to bee wearie of well doing. let vs doe so no more, lest otherwise a worse thing hap­pen vnio vs. And if so be the wicked are so fruitfull in mis­chiefe, and vnwearied in euill to gaine hell therby; oh let vs neuer bee wearie of well doing; let vs bee plentifull in good workes, seeing if we faint not, wee shall certainely reape an euerlast [...]ng reward in heauen. Lastly, seeing the enemies of the Gospell are neuer wearie of mischiefe, but still are deuising and practising against the Iust. Oh let vs not be secure of them, nor hope to winne them by gen­tlenesse, seeing conniuencie at their wickednesse, is but a spurre to further mischiefe, as giuing them respite and oportunitie to commit the same. If we shall wisely stand vpon the guard, and keepe this enemie at the staues end, though happily his malice might hereby bee encreased, yet seeing his sinne is by this meanes ripe­ned, & when the Haruest is ripe, the sickle shalbe put in, his practises shalbe so [...] from preuailing against vs: as that Psa. 37. 15. the pit which hee hath digged, hee shall fall into himselfe: Psa. 9. 15. his owne s [...]ord shall enter into his owne heart, and his bowe shall bee broken: and in the s [...]are which hee priuily layes for vs, shall his owne foote bee taken. It follow­eth.

And they haue accōplished that which they s [...]ught for &c.

The meaning is that they are perswaded secretly in their soules that, what they haue deuised shall surely take The fourth po­licie of the wi [...]ked name­ly [...] confi­dence and p [...]e­sum [...]t on of good s [...]ccesse. and why? effect. Noting vnto vs their presumpt [...]ous confidence, and building vpon these their plots & p [...]lices. A thing verie vsuall in the practices of the wicked, to pro [...]ise thē selues vndoubtedly good successe therein: not onely in re­gard of their naturall corruption; whereby they are apt to conceaue highly of their owne deuises, especially caried in such stro [...]g, and yet secret manner: but principally the iustice of God is seen herein, who giuing them vp to this [Page 31] resolute cōfidence, doth thereby prepare the way to their more fearefull confusion. So did the enemie secure them­selus against the Lords Annoynted, that they had already So did Dauids enemies. Psal. 35. deuoured him, as hauing so hemd him in with their secret and manifold snares that he could not possible escape: yea for the further confirming themselues in this confidence, because his onely protection was from God; therefore so farre did they proceed in this presumption: that mea­suring the fauour of God by outward prosperity, they concluded herevpon falsely vpon some light affliction that did befall him A mischeife is light vpon him & he that Psal. 41. lieth shall no more rise: and their reason is. God hath for­saken him: wherevpon they encouradge themselues in Psal. 71. most confident manner, come let vs pursue and take him, for their is none to deliuer him. Yea so blasphemously confi­dent grow they herein, as building vpon the strength and effectuallnes of their snares, that they euen make a mocke at Psal. 14. 6. the counsell of the poore, because the Lord is his refuge, and as if so be god were not able to deliuer out of their hands, they deryde his confidence in the Lord his God, saying, he trusted in God let him deliuer him, let him saue him, seeing Ps. 22. 8. hee loueth him. Implying thereby most impiously, that they had him so sure, that his confidence in God should not deliuer him out of their hands. Thus did Senacharib So did Sena­charib. Esay. 36. open his mouth against heauen; when he sent his messen­ger vnto Hezechiah saying, Let not thy God deceaue thee in whime thou trustest &c. Imploying that the Lord could not deliuer him out of his hands: Thus did the mother of Sisera flatter her selfe, when shee looked out of the window So did the mo­ther of Sisera. Iudges. 5. and sayd, why is his chariot so long a cōming, why tarie the wheeles of his chariot, expecting indoubtedly her sons re­turne with victorie: and thus did her wise Ladyes answeare her with owne wordes, haue they not gotten and they diuide the spoyle &c. shewing also their confidence in the good suc­cesse of the battaile. And surely if we shall consider the hopes of our enemies, concerning the good successe of their desperate attempts: as their micheifes haue not been [Page 30] short of any, so their confidence also hath been with the best, For was not the Nauie which was sent against vs in So haue our aduersaries been confident as by The like Prac­tizes in 1588. 88. entitled the Inuincible Armadoe, as if no force were a­ble to scatter it. And did not their Friars tauntingly, and most blasphemously preach, that they had Pope (and Di­uell) and all to fight for them, but the Hugnenots and Lu­therans had none but God to stand on their fide, as if hee were no bodie, to withstand them? had they not diuided the spoyle in conceit, before they sawe the shoare, which should haue been gayned? had they not brought whips, and other instruments of torture to execute their crueltie vpon vs, as if they made account to be maisters of the field. And A [...]d their pra­ctizes at this time appea­reth. surely consider wee the practises at this time, and we shall see their confidence to haue been encreased, with their malice, and their mouths, euen desparately opened against heauen, for the confirming them more assuredly in their bloody expectation. If we shall remēber the exceeding in­solency and pride of these enemyes, for some few moneths before the entended execution of their practices, (a thing The [...]r insolen­cie before the day. not neglected by carefull heads,) what did it speake vnto vs, but their confidence in the successe thereof? Was it not written to that honorable Lord, that it was decreed by God & men, to punish the iniquitie of the time, therein, both ma­king the Lord a party in this their damnable enterprice, & also thereby building so certainly vpon the accomplish­ment theirof, as if it were the decree of God himselfe. What preparacions they had made for the aduancement of them­selues, Preparations as if the [...]r mis­chiefe r [...]e [...]e a [...]complished. & execution of the faithfull, after the terrible blowe should be giuē: their sumptuous apparell, store of bloody wea­pons, proclamations and such like, all in a readynes, as if the thing were done: did it not most liuely d [...]scouer their confidence, that they had accomplisht that which they sought for. If we would know what might bee the reason of such The reasons of this the [...]r con­fidence. presumption, and desperate confidence: let vs consider the resolution of their conscience, which though erronious, yet hereby the strōglier con [...]eited, & the more obstinatly pre­sumptuous Resolution of conscien [...]e. in the successe of it owne apprehension. Let vs [Page 32] remember their apprehension of the cause for which they 2 Apprehensiō of the cause. take the quarrell in hand, which being in their deceiued iudgments so iust, yea meritorious; must needs puffe thē vp with confident hope of good successe therein. Adde we herevnto the approbation of this fact not onely by the con­science 3 Approbatiō of it, from their holy Fa­ther. at home, but by the Lord of their conscience a­broad, whose oracles they esteme as the oracles of God, yea whome they worshipe aboue all that is called God: & therefore no maruaile if they match his decrees, with the decrees of the most high, and say it is decreed by God and men. And hauing so sure a warrant (as they thinke) for the attempting of their mischiefs; is it any wonder, if they promise exceeding good successe vnto themselues there­in? Were it onely the policy which they haue vsed in the managing of their practices: their encouragmēts to strength­en, their secrery to entrapp, & their manifold snares to wea­rie 4 The notable contriuing of their mis­cheifes in such strength, secre­cie, and varie­ty. out, surely these so notable policyes, concurring thus together, must needs giue spirit to their hopes, and confi­dence to their practices: That seing they are so strong, that none is able to match them, how can it bee, but they should preuaile: seeing so secret, that none can see them, how can it be, that any should auoyd them: seing they are neuer wearie in deuising of mischiefes: how should any at length not be ouer wearied by them. But aboue all the wisedome and power of God is here in most euident, who meaning to giue his enemies a terrible blow: not only 5 Aboue all iustice of God iu giuing them vp to this con­fidence to their more fearefull con­fusion. to their bodyes but euen to their soules: & to make their fall such as they shall not be able to rise againe, doth there­fore in his wisedome let them alone so farre in these their diuelish practices, that hauing brought them in a manner to ripenes, and perfection, as they could wish, they might herevpon be lifted vp with pride and confidence in the good successe thereof: that by the suddaine defaiture of these practices afterward, their confusion might be the greater both to body & soule: not onely to the body in such punishments which doe attend them, but especially into their soules and consciences either breeding in them an [Page 33] obstinate allowance of their diuelish practices, when they shall see their expectation so deceiued, & their wisedome confounded. Oh this will make Ahitophell euen to hang 2. Sam. 17. 2 [...] himselfe, this is it, that will strike dispaire in the harts of these rebells, and make them euen desperatly runne vpon their owne swords.

Maruaile not we therefore, if we see the wicked puffed And therefore let vs not be amated at this confidence of the wicked. vp with confidence in their mischeifes: for it is the cheef­est portion that they haue of al their iniquity, this is al the poore comfort they find theirin, namely to flatter them selues in the good successe thereof, yea this is the strōgest band wherby Satan doth hold them: Rather admire wee the wonderfull wisedome of the Lord, who prepares thē But admire the power and wisedome of God herein. by this carnall confidence, to their greater confusion; and makes the pride of their wisedome to be the break-neck thereof. And seeing it is no shame, to learne good euen of our enemyes; seeing confidence in euill is a messenger of their distruction, let vs trie our standing in grace, by our And learne we hereby, to trie our stan­dine in grace. To be confi. feare in sinne. Certainly as the feare of offending God, is a meanes to preuent sin: so feare in the sence of our owne vnworthynes in regard of our sinnes, working repentance not to be repented of: is the meanes to restore vnto vs the ioy of Gods saluation, which before we had lost: than so we may either auoyde, or sanctifie such iudgments, as are due vnto our sinnes: And if the wicked are so confident in euill purposes. Oh let vs not cast away our confidence & dent in wel­doing. Heb. 10. 32. couradge in well-doing, which hath so greatre compence of re­ward. Lastly seeing confidence in sinne is a note of ripe­nes, and when the measure is full, the vessels shall be empti­ed: Let vs not be cast downe, when we see the wicked Ioel. 3. 13. To looke for the confusion of the wicked, when we see them thus confident. insolent & that especially in the confidence of their wick­ednesse, neither let their presumtion in their mischiefs be any matter to hinder vs in the wayes of our callings: but rather let vs patiently waite vpon the Lord, and commit our selues into his hands in wel-doing, as into the hands of our faithfull Creator: vpon an vndoubted assurance, that the malice of the wicked, is hastening to an end, [Page 34] when wee shall see it swolne and puffed vp with pride of good successe. Though we may say in our infirmitie, vpon view of their power and malice, as Elishaes seruant did: Alas, how shall we doe, we are but dead men: yet let vs here 2. King. 6. 17. see by faith, and not by sence: and then vndoutedly wee shall haue Elishaes eyes, to see more with vs, than those that are against vs, yea, if wee can bee still, and behold the sal­uation of the Lord, our enemies whome wee see this day, wee Exod. 14. shall see them no more. And if wee would desire, that the Lord would shew vs some token for good, whereby we may see the confusion of our enemies neere at hand; we As being a certaine token offered vnto vs by the Lord to discerne the confusion of our enemies. Prou. 16, 8. cannot haue any more euident, than this; that before de­struction the minde is haughtie. Our enemies are se­cure and confident in the accomplishment of their practises. For so it follow­eth in the next words.

WHere in, the holy Ghost vsing a borrow­ed This is the se­cond part of the Scripture, describing vn­to vs the de­feature of their practises and confoun­ding of the enemies. speech from Archers, and their shooting, doth heereby signifie thus much vnto vs: that as the arrow flyes swiftly, wee knowe not from whome, and suddenly hits, we know not when; so shall the Iudgements of God come vpon the wicked, when they are least looked for, and sud­denly surprise them to their greater confusion. Wherein first, it is worthy our obseruation, that the holy Ghost as­cribes this notable defeature, and ouerthrow of the ene­mie, First, from the Author here­of almightie God. to the proper office, and worke of God. God shall shoote. For what can be a greater terrour to Traytors and Rebels, than to know, that as they in resisting power resist God: so they shall haue God to fight against them, before Rom. 13. 4. Prou. 21. 30. Hence haue Kings a nota­ble comfort, that God will maintaine his owne calling. Psa 30. 1. Psa. 75. 7. Psal. 144. whome they shall not be able to stand; Against, whom no power nor wisedome, nor counsell, shalbe able to preuaile: What greater comfort can there be vnto Princes than this, that whereas it is God, that exalteth them, and not they themselues, it is he also that will maintaine his owne cal­ling, and institution, and rescue his seruants from the hurt­full sword. Certainely, though Magistrates are so exal­ted, that they are aboue all others; yet by this they may [Page 36] learne, that the Lord is aboue them: that so they may be And are here­by taught that they are vnder God. humbled in the sence of their greatnesse; yea, though they are so high in regard of their callings, that all humane power is subiect vnto them: yet this herein may humble them much more: that they are placed in such mutable and And being ex­cluded his protection are subiect to the malice of the meanest. slipperie places, that if the Lord withdraw his protection from them, they shall be subiect to the power of the mea­nest creatures. Oh, that Princes would learne hence to e­stablish their thrones, by kissing the sonne, and aduauncing his kingdome: oh that they would learne to bound them­selues within the compasse of Gods protection, by seruing And there­fore should learne to kisse the sonne, to keepe them­within Gods protection. the Lord in feare and reioycing before him in reuerence: So should the Lord establish their Kingdomes for euer, and their enemies should be cloathed with perpetuall shame: so should their earthly honour bee a pledge vnto them of euerlasting glorie: and this, that they gouerned faithfully ouer men, vnder God, should be a meanes to further them to raigne with God for euer. Onely, let them take heede that they tempt not the Lord, that because the Lord will And to vse their authori­tie, vnder God to the punish­men of sinne. finde out their enemies, and auenge their cause: there­fore they shall bee secure and carelesse in obseruing their practises, and meeting with their wickednesse by lawfull authority, vpon pretence of leauing the matter vnto God, and to gaine an opinion of vnseasonable clemencie. For as it is presumption to be our owne caruers in vengeance, when our priuate callings will not warrant vs therein: so to keepe the sword in the scabberd, when it is put in our hands, and not drawe it forth for the cutting off of the wicked, as this is a betraying of that power which is com­mitted vnto vs, so it is the meanes to exclude vs Gods protection, and thereby to expose vs to the malice of our enemies. And though on the other side we shal not be able to meet with all: (as who is able to search the heart of man;) and indeede, when the leaders shall be cut off, it stands many times with policie, and agrees with clemencie, And then shall they be sure, vnder shadow of his wings. to let the rest escape: yet neither let the wicked here­by flatter themselues that the bitternesse of death is past; [Page 37] neither let the Children of God distrust, but that all their enemies in time shall be confounded. For though Dauid may spare Shimei, when reuenge is not fit: yet the Lord And their e­nemies shall in due time be met withall. will haue a time to meet with that rayling enemie; and to snare him in the ginne, that his owne mouth hath layd. And though the aduersaries of the truth, may happily in some part for a time escape: (as it is necessarie, sōe should still remaine, that the faithfull be tryed: (yet let thē know that their destruction sleepeth not. Though Ioab may e­scape while the Sonnes of Zeruiah, are to stronge for the Kingdome, and his sinne not yet breake out to ripe­nesse VVhen their finne is ripe, 1. Kin. 2. 34. and perfection: yet the time shall come, when Salomon shall be stronge ynough for him: and the guilt of his former bloodinesse, shall driue him forward, to receiue the wages of bloud, by causing him in the end, in the time of vengeance. to breake out into apparant Rebellion. Oh consider this, you that embrew your hands in blood, and for the time goe vncontrolled, because power is in your hands. Behold the blood that you haue shedde doth crie for vengeance: and in the appointed time, the Lord will giue you vp to such a thirst of blood, as that none but the blood of the mightie will quench the same; that so your sinne now meeting with a power able to match it, may receiue the wages due vnto the same. Certain­ly, whosoeuer makes not conscience, to spill the blood of those, who are deare in the sight of God, ouer whom he may haue power: he shall in the end make conscience of shedding no blood: that so at the length, hee may meete with his match, to shedde his owne blood. Would God our oppressors, and blood-suckers would consider this, and in the Booke of this prouidence, read Let Oppres­sors, and all blood suckers, read their suc­cesse, in the Booke of this prouidenee. Prou. 21. 1. their owne successe. And though happily there may bee a pardon for the first offence; though the clemen­cie of the Prince may remit the first fact: (as the heart of the King is in the hands of the Lord, & it is the glory of a man to passe by an offēce) yet surely where there doth not [Page 38] follow a thorough reformation of life, there wil certaine­ly bee a relapse into the same sinnes, that so at length vngeance may meet with them. Adomiah may escape once though hee prooue Traitor to his Lord: yet his sinne is restlesse, and at length will finde him out, and in the end hee shall bee caught in the bonds of his former iniquitie. Oh consider this you that abuse the patience of gouerne­ment, to the hardning of your hearts, and multiplying of your iniquities, euen with greedinesse against your So­ueraigne: Let all male­contents, and presumptuous opposites, take heed how they abuse the pati­ence and cle­mencie of go­uernement. certainely, the Lord which awaketh for the preseruation of his children, who preseueth his Annoin­ted, and maintaineth his owne cause, he, euen he will giue you vp, to such desperatenesse of iniquitie in the end, that it shall pay you in due time, the shame it oweth you, to the glorie of God, and your iust confusion. Euen so (oh Lord) hasten the confusion of thine enemies, or conuert them speedily, for the accomplishment of the elect. It fol­loweth. ‘Shall shoot an arrow at them suddenly.’

Behold now the admirable wisedome and powers of God in this effectuall maner of defeating his enemies, by The second circumstance in the defea­ture of the e­enemie, lea­ding vs to the wisedome and power of God, in the manner of defeature. confounding their poliyes, in their seuerall practices, with his contrary iudgments answearable thervnto: And first consider wee, how deliberate consultation is here confoun­ded with the suddennes of the vengeance: that they which tooke such time & laysure to bring their purposes to passe, they which so aduisedly consulted, to do mischeife vnto others, shall now haue no time or leasure to consult their owne deliuerance, because the hand of the Lord shall come suddenly vpon them, So doth the Lord threaten As first by sounding their warie, and long hatched treasons, with his sunaeden geance. Babel that rod of his indignation, that he will come vpon her suddenly with many plagues. So doth the holy Ghost pro­phecie of that spirituall Babell that not onely in one daie but euen in one hower she shalbe ouerthrowne: Yea her iudg­ment shall come vpon her as the casting of a great milstone into the middest of the Sea, so sudden & violent shalbe her As he hath done of old. distruction. So do the seruants of God poynt out vnto vs [Page 39] the distruction of the wicked, that it shalbe suddaine and fearfull which cannot be auoided. A most holy and righteous course of Gods proceeding against the wicked, whether wee consider the affection of the Lord in laying And why? theise punishments vpon them, or the end which he aym­eth at, in confounding them in this life: or lastly the vse that he entendeth in regard of others. Concerning the affection of the Lord in the punishments of the wicked, as Heb. 12. 8. 1. To shew that he punisheth the wicked in anger. Psa. 2. 5. the Lord chasteneth his children in loue and of verie faith­fullnes causeth them to be afflicted: so on the contrary doth hee consume the wicked in his wrath and sore displeasure. And therefore as he giues warning vnto the one, to witnes his loue vnto them, that so they might be prepared to meet the Lord: so on the other side doth he ouer take the wick­ed, with his suddaine iudgments, that being vnprepared therevnto, they might be ouer-whelmed with the fury of his speedy indignation. And this also doth the end of their afflictions manyfestly declare, For whereas the Lord in these temporall plagues, entendes to giue them a tast of e­ternall 2. To pledge vnto the wic­ked in tempo­ral Plagues, e­ternall punish­ments. vengeance: therfore doth he lay them suddenly vpon the wicked: that so confounding them by this suddenes, and driuing them to their wits endes, their harts might not onely bee hardned and so enraged against the Lord, but further also this confusion of their wisedome, driuing thē to dispayre, they shalbe possed with the fearfull expection of Heb. 10. 27. the vengeance to come. And surely seeing God doth turne all things to the good of the elect, therfore also doth he 3. For the good of the elect. Rom. 8. 29. make the punishmentes of the wicked profitable vnto them: and that especially by the consideration of the suddennes of them. For hereby the saints of God are In whome se­curitie is pre­uented, and comfort, giuen in their trou­bles by this difference, be­twixt the god­ly & the wic­ked herein. forewarned of security, lest a sudden iudgment do ouer­take them: hereby they are admonished to serue the Lord in feare, in that he deales so roundly and suddenly against the wicked: hereby also they gather comfort in all their crosses & troubles: that the Lord maketh a difference betweene them and the wicked, euen in that which seemeth to be alike vnto both.

[Page 40] Oh that our carelesse impes would consider this: who 1 Heres a les­son for careles and presumtu­ous sin [...]rs to feare asuddain surprizall. spend their dayes in wealth, and put the euill day farre from them, that so they may more securely approach the sea of in­iquity; that they would remēber this suddaine reckoning, and lay vnto their harts this course of Gods iustice, euen to take sinne napping, and suddenly to surprise it. That they would remember how Ieroboam was smitten, euen when he stretched out his hand to smite, that they would re­mēber the suddaine hand-writing with sauced Belshazzers, To remember suddaine com­ing of Christ. sacriligious banquet: Surely though sudden vengeance did not meet with vs in this life, yet did we remember that for all theise things we must come to iudgment, and that our iudgmēt shall come suddenly in the hower that we know not: It would make vs be watchfull euen euery hower, that so though it be sudden, yet it may not be sudden vnto vs, as being ready & prepared in some measure therevnto. And seeing the suddenes of a iudgment breedes great distractiō & takes away time of councell or resolution, as this should teach vs not to be afraid of sudden death, If so be that we haue been by an holy life prepared therevnto: neither to censure others for dying suddenly: seeing wee haue sufficient testimony of their former liues: so it should be a very 2 Here we may learne. 1 Not to feare suddaine iudg­ments if we be prepared. fayre warning vnto vs not to put of our repentance vnto the time of our deathes, least the horrour and suddenes of that messenger, distract vs in our reckoning, and so we be sur­prised, before we haue made euen with our God, And se­ing the suddēnes of a iudgment, is herein onely a note of Gods wrath, in that it findes the wicked vnprepared ther­vnto: as we are therefore not to pray further against sud­daine iudgments, then that they may not finde vs vnprepa­red: 2 Not to put of our repen tance till death. so are we not to distrust of Gods mercie though we be suddenly met with all, if so be that our soules haue formely been prepared to temptations. Onely we may rather wish, (if it so please the Lord) to see the plague before it cometh: 3 To wish that we may see the plague before it cometh. that so, fearing therod, we may depart from euill; and therby either remooue or sanctifie the iudgment vnto vs. Cer­tainly as confindence in sinne makes euery iudgment suddaine, [Page 41] so feare in the sence of our iniquities, preparing vs to the end, Confidence in sinne makes e­uerie Iudge­ment sudden, and feare of sinne makes no Iudgement suddaine. 1. Thes. 3. 5. doth thereby effect, that no scourge shalbe sudden vnto vs, As for the the wicked it is not so with them, their confidence in sinne makes them secure, and their security breedes a sudden iudgment. And thus doth the Lord confound their wisedome in consulting and deliberating, aduisedly of their mischiefs against the saints, by comming vpon thē with his sudden iudgments. But this is not all. For though the iudgment be sudden, and so take them vn­prepared A second cir­cumstance, de­scribing the maner of Gods wisedome, in the defeature of the enemie. yet it may be slow and moderate and so giue thē time of preparation, euen while the scourge is vpon them. To preuent this, the holy Ghost addeth, that their stroake shall be at once. That is, their Iudgment shalbe as speedie in executing, as it was sudden in surprising: that so not ta­king time before to prepare themselues, now the swift­nesse, and greeuousnesse of the Plague, may take away time of preparation afterward; and so conuincing iustly their former abuse of the time past, doth thereby ex­clude them from all hope of mercie for the time to come: yea this speedinesse of the iudgement, implying also the sharpenesse and terrour of it, doth hereby make to their greater confusion, as being not able to vndergoe so ex­treame a scourge. ‘Their stroakes shall be at once.’

Behold heere a second point of Gods wisedome and power in the punishments of the wicked: hee will bee a Namely, me­ting with their mani­fold practises with one blow or stroake of his vengeance. 1. To confound their policie herem. 2. And to de­stroy them more fearful­ly. swife witnesse against them, to take them in their sinne: and take away from them oportunitie of repentance, that so his wrath may be powred out in full measure vpon them. Surely a most holy and righteous course, not onely here­by to confound their policie, in deuising many snares, as see­ing them now all broken, as it were with one stroake, but further also to consume such fearefully, who thought all plagues too little against the Annointed of the Lord. So doth the Lord threatē the wicked, as with sudden, so with speedie Iudgements vpon the wicked (saith the holy Ghost) he shall raine snares, fire and brimstone, and stormie tempest, [Page 42] this is the portion of their cuppe: all which are both sudden and speedie plagues: making quicke riddance, where once So hath the Lord threat­ned. they take hold. So hath the Lord executed from time to time, when once the date of his patience, hath been expi­red towards them. So was hee long before hee reckoned with the oldworld: an hundred and twentie yeares time gaue hee them to make vp their account, but when he came to And so hath he executed. Iudgement, in lesse than halfe a yeare did hee accomplish his fierce wrath: and swallowed vp in that short time (ex­cepting onely righteous Noah, and his children, together with the other vnreasonable creatures, that were reserued for future generation) euen all the Nations and creatures of the earth. So did the Lord deale with Sod [...]me and Go­morrha: he rayned vpon them fire and brimstone, and so with one stroake made a full end of them: so that affliction did not 1 Nah. 12. arise the second time. And howsoeuer he deales not gene­rally thus with all sorts of sinners; yet because the sinne of Treason, is a monstrous and capitall offence, neerely tou­ching And so especi­ally hath he met with this sin of treason. his Maiestie, as challenging his power, and spur­ning at his gouernement: therefore hath he vsed to meet with this sin, aboue all others, in this fearefull and spee­die manner: So did hee iustifie his seruant Moses, in that propheticall challenge, which hee made against these des­perate Rebels, Corah, Dathan, and Abiram, putting it to In Cora, Da­than, and A­biram. Num. 16, 29. this tryall, for the approbation of his calling: that if these men died the common death of all men, then the Lord had not spoken by him: the Lord (I say) iustified herein the autho­ritie of his seruant, and confounded their vnnaturall Re­bellion, by a strange and woonderfull iudgement answe­rable thereunto. For as they were vnnaturall, and would not endure a superiour ouer them; so the earth became Ver. 32. vnnaturall, and would no longer endure their burthen; but euen left her soliditie, to swallow vp such monsters: and so conueyed them iustly to the Dominion of hell, who would not endure that power which was from heauen. So did the Lord meete with that rebellious Absolon, by as Absalon. 2 Sam. 18. 19. 14. strange and speedie a iudgement, answerable to his sinne: [Page 43] making the crowne of his pride, his long & beautifull haire: to be the halter to hang him vp, betwixt heauen & earth: suddenly was he caught vp, and speedily was he dispatcht by another, who in that murther happily made way for his owne ambition, and also for the like fault dranke after 1 King. 2. 27. of the cup of vengeance.

Oh, that the enemies of gouernement would consider Let Traytors thinke hereaf in the pride of their manifold practices. this: that in the depth of their consultations, to lay many snares for others: they would remember that one stroake of Gods vengeance, would be too heauie for them. Sure­ly, the consideration of this, that they are not able to en­dure the wrath of God: would bridle and qualifie their malice against the Lords Annointed: and mooue them contrarywise to heartie and cheerefull obedience vnto man, that so therby they might regaine the fauor of God. Certainely, if they say in their hearts, there is no God; and Psa. 14. therefore stand not vpon that fauour, which they doe not acknowledge: yet let them respect the power of man, That so they may regaine Gods fauour in their obedi­ence to his or­dinance. which surely shall meete with their desperate attempts. And lest by their secret conueyance they might hope to escape; let them know further, that their sinne shall finde them out, and rather than they shall escape vnpunished: Behold, (saith the holy Ghost) Their owne tongues shall fall vpon them, to betray their wickednesse: and become the executioners of Gods righteous iudgements vpon them. For so it followeth.

He shall cause their owne tongues to fall vpon them. Lest the Lord confound thē in the things they most trust in. A third de­gree of Gods iustice, against the wicked, confounding their secrecie from their owne mouths. Prou. 11. 8.

Loe heere a third degree of Gods iustice against the wicked: themselues shall be the instruments of their owne confusion: & the snares which they haue laid for the righ­teous shall confound themselues, that the Lord may yet be more apparantly iustified when he iudgeth: and the wic­ked more confounded by the cause of their discouerie. A verie vsuall, and righteous course of Gods proceeding a­gainst them, discouering both the admirable vprightnesse of Gods Iudgements vpon them, and also his profound wisedome in executing the same. It is a comfortable pro­mise [Page 44] which the Lord makes vnto his children, That the righteous shall escape out of trouble, and the wicked shall come in their stead. By which phrase (that the wicked shall Pro. 11. 8. come in their stead) the meaning of the holy ghost is, that looke what troubles the wicked haue deuised against the So doth the Lord threatē. [...]sa. 7. Godly, what snares soeuer they haue layd to entrappe them, they shalbe the pits wherevnto them selues shall fall, and their owne mischiefe shall light vpon their owne pates. So doth the spirit of God witnes that it hath be­fallen the wicked, he hath made a pit and diggedit, and is fallen into the pit that he hath made: and concludes the like And so hath he executed. course of Gods iustice for the time to come: that his mis­chiefe shall returne vpon his owne head, and his crueltie shall fall vpon his owne pate. So did cruell Haman erect a gal­lowes Hesth. 7. to make away the seruant of God, and yet at length was hanged thereon. So was the sword of Goliah the in­strument of his own destructiō. And vpon the experience Sam. 1. 17. hereof, the spirit commends it as worthy the obseruation And thus shall the Lord make away to his further ac­knowledg­ment. Psa. 9. 16. vnto all posteritie, & makes it a notable means to declare the iustice of God. The Lord is knowne by executing of iudg­ments, the wicked is snared in the workes of his owne hands, Higgaion Selah. Signifying, that this admirable course of meeting with the wicked, in their owne policies, and snaring them in their mischiefs, which they haue inten­ded against the righteous, is a meanes to make euen the And the wick­eds further confusion. wicked acknowledge God, and to confesse his righteous iudgements, in thus taking them in their inuentions. So when the enemies of God, had entended by powder, to So dealt he a­gainst the late conspi [...]ators. deuoure the Lords Annointed and his posteritie, and therby to bring an vnter confusion, both vpon the church and common-wealth, & it pleased the Lord to take some of them in their owne snares, and by the like engine, to seaze vpon them; then did they acknowledge the righte­ous hand of God, and whereas before they stood vpon Confess. VVinte [...]. a desperate defence, now being amated and confounded with this admirable iustice of God, they were not one­ly compelled to giue testimonie thereunto, but further al­so [Page 45] to yeeld themselues, in a fearefull and desperate man­ner vnto the same, and were further iustly cut off, euen by the like vengeance.

Behold here the righteous and woonderfull iustice of Lo here the e­quity of Gods iustice. Eccle. 10. 13. God against the wicked, in rendring treason with treason, that they which haue intended to betray others, shal now betray themselues, and so make way to the righteous iudgements of God. Oh, let all discontented and des­perately malicious persons, learne hence this lesson, That they thinke no euill of the King, no not in their priuie cham­ber, that they neither speake nor practise any euill against the Lords Annointed. For behold, not onely the soules of Let malecon­tents take heed of the se­cret thoughts or practices a­gainst the King, seing their owne tongues shall discouer them. the heauen, shall carrie the voice, and that which hath wings, shall declare the matter, but there is a bird in the bosome, that shall discouer the same, and shall giue the tongue no rest, though it be neuer so hemd in with his double guard: till it haue eased the conscience, and iustified the Lord. And seeing the Lord is knowne by this manner of exe­cuting his iudgements, that the wicked are taken in their own snares, there by causing euen his enemies to giue te­stimony vnto him: tremble then ye A [...]heists, which say in your harts, there is no God, when by his visible Iudgements, Let Athiests learne, that there tongues are not their owne but that their is a God that o [...]er [...]rules them. Ier. 3. vers. 25. vers. 23. hee thus iustifies himselfe against you, and compels your mouthes to confesse his power. And seeing his righteous purpose, by this his admirable proceeding against you, is to confound you in the thing you most put confidence in, Oh, lye down in your confusion, and let shame couer your faces. in that you and your fathers haue sinned against the Lord your God. Say now with those true conuerts, That the hope of the hils is in vaine, that all your carnal wisedome, and con­fidence hath grosly deceiued you: And let this wonderfull wisdome of the Lord, thus finding you out in your secre­cie, & confounding you in the same; cause you to hate the darknes, that hath so deceiued you: And to giue your selues Let Papists hate the dark­nes that hath th [...]s deceiued them. hereafter to be informed by the light, that so howsoeuer your sin may be met withall, by tēporall iudgments in this life, yet being a meanes to worke in you true repentance, [Page 46] your soules may be saued in the day of the Lord Iesus.

As for vs (beloued) who haue this experience of Gods mercie let vs not hereafter be afraid of the policies of the As for the Sa [...]nts of God, let them not fearethe secret policies of the wicked. Nor close with them. But resist them wicked; let not their power, & secrecie, nor any subtiltie, that they shall be able to vse, cause vs to close with them in their policies, or to eat of such thinges as please them: that so we may hold them frends vnto vs therby, and free our selues from the snares, which they haue laid to entrap vs. If we resist the Diuell, he will fly from vs. And if we giue not our strength to these Witches children, and betray not our selues vnto them, by fearing their policies, & so dau­bing with them: Behold, the Lord watcheth ouer vs, to ouer-turne their mischiefs, and rather than faile their own And then they shall fall, euen with their owne waight. tongues shall disclose them: that so they may fall into the pit which they haue digged for others. It followeth. ‘And whosoeuer shall see them, shall fly away.’

The meaning whereof is, that the terrour of such iudg­ments, A fourth meanes of the wisedome of God, in con­founding the leagues and confederacies of the wicked, by scattering and disper­sing them. Not onely the Actors in the mischiefe, but the specta­tors also. which the Lord hath layd vpon them, shall so di­stract and confound their wisedome in their leagues and confederacies, that they which banded them selues toge­ther, for the desolation of the church: seeing now the same deliuered, and them selues iustly met withall: shall not onely hereby be scattered and dispersed, by the seuerity of the vengeāce: but further also shall most fearfully disperse them selues, to auoid (if it may be) that reuenging hand. Yea not onely the Actors in this mischiefe shalbe put to flight: but whosoeuer shall see this fearfull hand of God vpon them, shalbe roused hereby out of his former secu­rity: and seeing his owne sinne in the glasse of their ven­geance: shall feare the rod, which lights so heauily vp­on them: and fly for his life to auoid the same. So do the iudgments of God scatter the deuises of the wicked: So do they also awake and terrifie others, that are subiect to like notorious sinnes.

Thus when the Captain of the host of Israell, had execu­ted So hath it been in former time. Iosu. 5. 1. the wrath of God vpon some part of those accursed Canaanites: the holy Ghost witnesseth, that the feare of [Page 47] him fell vpon all the nations round about, who being guilty of the same sins, did therefore expect the like iudgments, and so in a desperate manner exposed them selues there­vnto. So when the Champion of the Philistines was cut of 1. Sam. 15. 51 by the Lords warriour, the holy Ghost witnesseth that the Philistines fled and were dispersed. And this to haue been the effect of great iudgments, vpon the enemies of God, So hath the holy Ghost witnessed of Egypt, Rome, Ashur, &c. Ezek. 31. Reuel. 18. Esay. 13. 14. the holy Ghost witnesseth in their seuerall cōfusions. Yea thus haue the iudgments of God, from time inflicted vp­on malefactors, been the meanes to awake others, and so to terrifie them, that haue been guilty of the same sinnes, that by some token or other: either by flying or blushing, by complaining or pytying, by iustifying or such like, they haue verie wonderfully betrayd them selues, and so haue exposed them selues to the like iudgments. So were the companies of these rebells scattered, when once the head of their treason was broken: so did they further each o­ther to their iust confusion.

A most wise & righteous course of Gods proceeding against the wicked: that they which wil not be ioined with And that iust­ly, because they labour the dis­soluing of the Communion of Saints. God, but say, let vs breake his bandes, and cast away his cords from vs: should not haue any durable socyety among thē ­selues: that they which abuse society to fight against God and his church, might want the comfort of society when they haue most neede thereof, and be scattered from each other, for their more speedy apprehension, & confusion: who haue labored to dissolue the cōmunion of the saints. Euen so, oh Lord, let all the enemies be scattered, that such as belong to thee, being thus disapoynted in their carnall fellowship, may seeke to be members of that body of thy sonne, which no malice of Satan shall euer be able to seperate.

Obserue wee here, first, the wonderfull power of God Learne wee hence, that no confederacie can preuaile a­gainst God. by confounding the strength of the wicked, in this band­ing and combining of them selues against the godly: and learne we that their is no councell nor confederacy against the Lord: Nay though the wicked shall make a league with death and be at an agreemont with hell it selfe: though Satan and [Page 48] all his legions should conspire with them against his little flocke, yet when the Lord shall lay iudgment to the rule & righteousnes, to the ballance their conuenient with death shal­be dissolued, and their agreement with hell shall not stand. Let vs not therefore be seduced, to cast in our lot with the wick­ed, Pro. 1. let it not encouradge vs to sinne, because many go the broade way: seeing as multitude of offenders doth in­crease the sin; so doth it further the punishment due ther­vnto, as prouoking so many instruments to the executiō of vengeāce, as there are miserable partakers in the gree­uousnes of the sinne. If we desire to haue comfort in soci­etie, let vs haue fellowshipp with our God, by the obedi­ence of faith, let our delight be in the saints that are on earth: So when the wicked fly & are scattered fearefully, we shall see the vengeance that hath iustly ouertaken thē, yea this righteous hand of God in dispersing the wicked, shall be the meanes, to confirme & knitt vs comfortably together, that we may go vp into the house of the Lord to sing prayses vnto his name: Thus when the Lord shalbe be­neficiall But to delight in the Lord & in his saints. Psa. 142. 7. Psa. 38. 11. vnto me, then, saith the prophet, the righteous shall resort vnto my company, who before stood a farre of for feare of my plague: Yea when the Lord shall returne the capti­uitie of Sion, this shall further be a means of the encrease of the church. Then saith the spirit, shall ten men take hold out of all languages, euen take hold of the skirt of him that is a Iew, and say we will go with you, for wee haue heard that God is with you. Thus as the confounding of the practi­ces of the wicked, shalbe a meanes to scatter and disolue their confideracies, so the deliuerance of the church, shal­be a furtherance to the gathering againe of the dispersed of Israell, that they may behold, and conferre of what the Lord hath done for them, and so be pro­uoked to ioyne together in due thank­fullnes vnto his Maiesty for the same. For so it fol­loweth.

WHich two verses, being the conclusi­on of the Psalme, doe Here beginneth the vse that is to he made of great Deliueran [...]es. lead vs to di­uers vses, which are to be made of such wonderfull Deliuerances, which the Lord performeth vnto his ser­uants: all tending to expresse true thankfulnesse vnto God for the same. The first whereof is.

All men shall see it. That is: first, whereas the eyes of men were blinded in the knowledge of God; now this wonderfull deliuerance, shall open the eies of all; not on­lie First they shall open the eyes of all men. the carnall eyes of the wicked, to see God in these workes, but further also the spirituall eye of his Saints, and deerest seruants: which being much dimned and d [...]rke­ned with such clouds of Euen of Car­nallmen. afflictions, as haue lien heauily vpon them and growne hereby, euen to doubt of the eye of God, prouidence ouer them, as if he had forsaken, and vtterly reiected them: Now being deliuered, and pluckt out of the snare, the And of the Sa [...]nts much more, whose eye of f [...]th, dim­med by afflicti­ons: eye of their faith is hereby cleared, & the eye of their iudgement more setled in the assurance is now cleared by this Deliue­rance. of Gods protectiō And as men rauished with the strang­nesse of the deliuerance, their eyes are set and fastned ther­vpon, that so their faith may be more strongely rooted in God, yea they doe euen feed their eyes, with the contem­plation thereof, that so their faith may be nourished there­by, yea they can neuer satisfie themselues in beholding so wonderfull a mercy, that so the minde being thoroughly [Page 2] possessed therewith, they may neuer satisfie themselues in thankefulnesse for the same, which as it is the end and vse of all Gods mercies, euen to take vp the cup of saluation, and to giue thanks unto the name of the Lord, for the same. So shal we find this beholding of Gods wonderfull mercies to be a most effectuall meanes to further the same, whether we consider those As remouing such temptations as do hinder it wh [...]ch are. Psal. 106. 7. temptations that doe hinder thankefulnesse vnto God, or such meanes as doe vsually further the ac­complishment thereof. The temptations that doe hinder thankefulnesse are two: I want of vn­derstanding what God hath done for vs, mis­understanding in the want of vnderstanding how God hath done for vs, and nature or secondly misunderstanding and mis­constering of the benefits of God: either in the measure of the blessing Psal. 49. 20. nature of thē, as if all were done of duetie, and merit, and not of free grace and mercy, or in VVe may be discouered not to vnderstand what God hath done for vs by these symptomes 1. by saying wherein. 1. Mal. 4. 2. By seing only with the lest eye. the measure of them, as if we knew best what was fit for vs then God himselfe. The former is a disuse generall vnto those that enioy great blessings: man being in honour, hath no vnderstanding, but may be compared to the beasts that perish; the other is more ^g speciall vnto those, that thinke they haue best right, and make the best vse of thē (as our meritmongers & wil-worshippers of al sorts) By the one whereof wee shalbe so blinded that we cannot see how God hath done for vs; by the other, wee shalbe per­uerted, as not to knowe what wee againe are to do for God. Yf our mindes shalbe so blinded, as not vnderstand what God hath done for vs: this disease wilbe known by these symptomes and accidents, ^h First though God hath re­uealed his loue towards vs, euen in all the blessings, which our hearts haue desired, yet will wee say impudently: wherein dost thou loue vs? acknowledging nothing of what the Lord hath done vnto vs; Secondly if in some sort wee shall apprehend the goodnesse of God, yet shall we be so blinded on the right way, with the loue of these earthly thinges as that though wee haue and may farther be per­takers of spirituall graces, yet shall wee account these as nothing, in respect of the comforts of this life, but with prophane Esau, resolue, what is this birthright vnto me seeing Gen. 25. 30. [Page 3] I die for hunger, as seeing onely with the left eye into the blessings of the left hand: still shall we crie out with those Psa. 4. 6. carnall beasts, who will shew vs any good, as if there were no good but the goods of this life, as if all spirituall comforts were nothing vnto vs, seeing wee wanted our bellies full of these hidden treasures. A verie dangerous temptation This a common disease of Carnal Ghospellers. incident to our carnall ghospellers, who measuring the Lord principally by the things of this life, are so affected and satisfied therewith that hauing these things, they take it as a sufficient pledge of Gods fauour towards them, but wanting the same, they by and by murmuer, and repine a­gainst the Lord, as if hee had at all shewed them no good. Yf therefore God giue them their desire as he did the Israelits concerning the body so farre as they see him, and yet send And a feare­full iudgement. leanenesse into their sou [...]es, not giuing them that which they see not, nor seeke after; as surely as God is not vniust; in giuing them herein more, then their hearts can desire, so they must needs be inexcusable, in that hauing asmuch, Psa. 73. 6. nay more then indeede they sought for, they would not seeke yet for more of that bountifull hand, which was not wanting to giue, but that they wanted faith to receaue. 3. Token of no [...] vnderstanding is forgotfulnes. Psa. 78. 11. Lame, 3. 23.

A third token of not vnderstanding what God hath done for vs, is our forgetfulnesse of such benefits which are dayly bestowed, certaine it is that the mercies of the Lord are renewed euery morning, and yet who is there that makes vp his audite therof once in the weeke: nay may we not be iustly charged with th [...]s, that God is not so ready to giue, as we to forget, hee not so forward in bestowing, as we in burying his blessings in forgetfulnesse. And is not this to forget the goodnesse of God all one, as if wee did not vn­derstand it? nay surely; we shall find it to lie more heauily vpon vs, in that this forgetfulnesse, both implies some apprehension of them, and therefore makes vs more The daunger thereof. inexcuseable, then if wee had not vnderstood them at al [Page 4] and so exposing vs most desperately vnto all impietie, doth thereby hasten the wrath of God vpon vs. Thus may wee faile in the vnderstanding of the good, that God hath done for vs: and by meanes hereof, wee lye open to two dangerous euils: Two-fold. 1. VVe shall not be able to make any good vse of the blessings we obtaine. Ierm 17. 6. the one whereof is, that not apprehending the good which we receiue, we shall not be able to make vse of any good, but as the Prophet Iere­mie tels vs, we shal be like the heath in the wildernesse, neither being able to see when any good commeth, and so not able to make any profitable vse thereof: by which meanes proouing vnprofitable seruants, we shall be subiect to Math. 25. 28. 2. VVe shal haue them taken a­way from vs, & insteed of them, shalbe recompen­ced with Gods righteous Ven­geance Esa. 26. 10. a second iudgement, not onely to haue such tallents taken from vs, but in steed thereof, as the Prophet Esaiah threatneth, Seeing when mercie is shewed vnto the wicked, he will not learne righteousnesse, but in the land of quitie hee will doe wickedly, and doth not consider the greatnesse of Iehouah, therefore thus saith the holy Ghost: Seeing they will not see, oh Iehouah, when thy hand is exalted to their good, therefore they shall see and bee confounded with the zeale of thy people, and the fire of thine enemies shall deuoure them.

Thus shall it befall those that will not behold the mercies of GOD, to bee stirred vp thereby to thanke­full obedience for the same: if they shutte their eyes a­gainst Gods blessings, the Lord will open them with his iudgements, and they shall see in the day of Iudge­ment, GOD the A [...]enger, which will not acknowledge Pal. 94 1. Gen. 15. 2. him, their great rewarde. Wouldest thou therefore a­uoide that sight of Gods vengeance, which shall spiritual­ly blind thee, that so thou maiest be oppressed with the horror of it, and it shall necessarily open thine eyes, that thou maiest bee the more confounded with the sense of thine owne miserie?

Oh then To preuent these euills, wee must not cease be­holding of what the Lord hath done for vs. learne to beholde the good that is pre­sent with thee: First, if Gods hand bee exalted in fa­uour vpon thee, if the eye of his prouidence hath wai­ted ouer thee for thy deliuerance, if hee haue not onely [Page 5] bestowed great blessings vpon thee, but renewed them daily vnto thee, by preuenting and remoouing the euills which might haue taken them away, oh cease not a­gaine, & againe to renew those streames of Gods mercies which he hath powred out vnto thee, that they may lead thee to the fountaine; & so quite thee therein: Certenly as the workes of God are worthy this dutie, that they should be regarded and therather. Because this beholding. Psal. 11 1. 4 so do they aboundantly herein requite the same: in that the inuisible things of God, namely his eternall power and godhead seene in the creation of the world, beeing considered in his works, VVill re­quite our paines aboun­dantly, as. do shew the glory of his kingdome & speake of his power. If therfore thou shalt not slightly passe­ouer the mercies of thy God, but shalt take a full view of them, as their worth doth require, they shall be so manye teachers, to instruct thee in the knowledge of thy God: that so thou mayest acknowledge him the 1. Teaching vs to know God. Rom. [...]. 19. Psal. 145. 8. giuer of them, yea they shal further lead thee to a knowledge of thy self, that so finding thy selfe 2. To acknow­ledge him the giuer of them. vnworthy of the least of Gods mercies, thou maist both be humbled in the gift, & so 3. To acknow­ledge our selues vnworthy recea­uers. giue glory to the giuer, and 4 That wee may giue him the glory in [...]a­sing our selues. aduanced also to greater blessings as hauing beene faithfull in the lesse. If thou shalt with a large eie, behold how great things the Lord hath done for thee, 5. And so ad­uaunce our selues to further blessings. Psal. 4. 1. thou shalt herein behold the greatnesse of the giuer, and so thy mouth shall confesse to saluation: Great is the Lord and worthy to be praised. And if thou shalt wisely behold what God hath done for thee, and so shalt giue him the 6 Yea t [...]see by faith the greatest blessings 2. Pet. 1. 8. 1. Ion. 50. 1. Cor. 2. 1 [...]. 1. Cor. 15. praise that is due vnto his name this shalbe a meanes to sharpen thine eie of faith, that so thou maist be able to see a farre of. And then behold as our Sauiour told Na­thaniel, Thou shalt see greater things then these, yea such which neuer eie saw, nor yet euer entred into the heart of man: thou shalt here see by faith and hereaftet see face to face. This benefit maist thou gaine by beholding the bles sings of God. But this is not all. For if thou shalt with a single eye looke further into such mercies as God hath bestowed vpon thee: thou shalt in the greatnesse of his goodnesse, behold thine owne And thus we shal in the great­nes of Gods mer­cies so apprehēd our vnworthy­nes as. Aba. 3. Y. vilenesse, then nearer thou [Page 6] approachest vnto God in the apprehension of his mercie, the deeper shalt thou wade into the sense of thine owne miserie; rottennesse shall enter into thy bones, and horror shall possesse thee: That is the apprehension of Gods power and great goodnesse shall abase thee in his presence, that so thou maist find rest in the day of trouble; that so in the sense of thine owne vilenesse acknowledging thy selfe vnworthy of the least of those mercies thou hast aheady receiued, thou maist be partaker of further deliuerances. Thus shall the beholding of Gods blessing, causing thee aright to Thus acknow­ledging our selues vnworthy of the Least bles­sings we. Luk. 76. know thy selfe by them, lead thee also to a right vnder­standing of them, namely that they are the free gifts of God and not due vnto vs, whereby thou shalt happily o­uercome the second temptation. For now in the glasse of thine owne wretchednesse, thou shalt plainely see, that Shal ouercome the second euill of misunderstan­ding the works of God. whatsoeuer thou hast, it is of the [...]. that they are not ours by merit but of srce mercie. Dan. 9. 7. free mercie and bountie of thy God, thy selfe beeing so sarre from deseruing any good, as that indeed nothing is due vnto thee, but shame, & confusion of thy selfe for euer. By which as thou shalt bee humbled in the sense of thine owne vnworthynesse, and so be both contented with that thou hast, and imploy thy Talent in feare and trembling: so shalt thou hereby reape these benefits: not only that, that which thou hast be it ne­uer so little ^d shal serue thy turne, yea be farre better vnto thee then great riches of the vngodly. (so long as thou hast the vessell of a thankful heart & faithful calling to entertaine and vse the blessings, but further also whatsoeuer thou hast being by these meanes 2. That the measure which thou hast is fitest for thee as that which God hath allotted vnto thee. Psa. 37. sanctified vnto thee, it shalbe a Pledge vnto thee of that vnchangeable loue of GOD: who hauing bestowed these things vppon thee of his meere loue and mercye, therefore see­ing whom hee loueth. By this the things thou hast being sanctified. he loueth vnto the ende as he hath begunne the worke, so hee will perfect it in thee, 1. Shalbe con­tinued 2. and be Pledges of fur­ther blessings. Ioh. 13. 1. Phi 6. and will not cease following thee with his bles­sings, till he hath made thee perfect in his Sonne. Behold here the singular benefit of this dutie of [Page 7] beholding the workes of GOD, namely, that thereby wee Shalbe prepared in some good measure to thank fulnesse.

Which if wee shall not attaine vnto, as all haue not As for the wicked which haue their eyes opened to be­hold these blessings. faith (to see this spiritually into them,) yet behold the wonderfull wisedome, and power of God, in making the wicked heere inexcusable, in that they shall not choose, but behold the great and gratious workes of GOD: and howsoeuer they shall say in their hearts there is no GOD: yet with their eyes, in these his workes, they shall most plainely see him. A very no­table and effectuall meanes to conuince the Atheis­me of the world, and such as leaues all vtterly without excuse. For though many may pretend ig­norance, Their igno­rance and A­theisme shalbe conuinced here­by. and simplicity, that they cannot compre­hend GOD in his word: yet who can say, that hee hath not seene him in his workes? what eye can bee shutte at so great a deliuerance? what eare will such fearefull iudgements euen make to tingle, as do light vpon Traytors? Tremble therefore, oh thou Atheist, at the prouidence of GOD, who hath a way to confound thee in thine owne wisedome, and very wonderfully to condemne thee, in thine owne policies. Didst thou say in the depth of thy heart when thou laydest snares against the righteous: That no eye should see, no not the eye of GOD himselfe, Flattering thy selfe in thine owne iniquity, That the Lord is hidde in the Clouds, and cannot see, neither will the GOD of Iacob regard it? And didst thou hope hereby to escape scot-free, as deceiuing thine owne heart, That the Lord will neither doe good nor euill Yea their se­crecie in conti­nuing of their plots shall fur­ther be confoū ­dea in that their wickednes shall be apparant vn­to all men. Fzech. 8. 12. psa. 84. Iob. 22. 1. Zeph. 1 [...]. Consi­der 3. Zeph. 5. thou vnwise that the Lord will bring his iudgements to light, that euery eye may see them, and then, thou shalt see the eye of God was vpon thee: what thou hast Done secretly the Lord will then discouer openly, that all men 2. Sam. 12, may see it, and laugh at thee saying. [Page 8] This is the man, that tooke not God for his strength, but put his strength in his malice, and in his mischieuous policies; yea thine owne eyes shall see now, what before thou Psa. 14. wouldest not beleeue, That the Lord careth for the righte­ous, but as for the wicked, them doth his righteous soule ab­hor: that so though thou continue thy malice against the saints, yet now thou shalt not hereafter haue this comfort, 1. Tim. 1. 18. that thou didest it ignorantly, because thou hast seene that And so they shalbe without excuse. Esay 5. God taketh their part, and therefore against this reuealed light, conuincing thine owne conscience, thou shalt here­after appeare desperately to fight against God. Now shalt thou say no more Let him make speed, let him hasten his worke that we may see it. For thou hast seene the won­derfull iustice and mercie of thy God: and if this sight will not appall thee; but still thou wilt persecute: know then, that thou shalt one day And yet if they continue practi­sing against the iust. Reue. 1 see him to thy confusion, whome Let them be­sure of vēgeance in due time. Math. 24. thou hast now pierced in his members, when thou shalt wish the mountaines to hid thee, that thou maist not see him, and yet shalt lie naked before the eye of his iustice, by which thou shalt be pierced with eternal sorrows. Oh that we would try our selues by these things: that, seeing the beholding of the workes of God; shall condeme the Atheist, because he is not able to make a As for vs that haue ben parta­kers of this great deliue­rance, let vs take heede that the Atheist do not condemne vs. further vse of them; whether therfore the ^c Atheist may not condemne many of vs professors herein, who will not vouchsafe the worke of God that entertainment as he hath done? If this wonderfull deliuerance of the state and Church of God, at this time, hath so farre preuailed euen with the profanest enemies, as that they haue stood at a gase in the view thereof, as somtimes did the people of Israel at the Corpes of Amasa. If the very aduersaries themselues haue wondred at the prouidence of GOD 2. Sam. 20. 12. in the defeating of these practises, and bin compelled to acknowledge his power therein, if they haue abhorred & disclaimed the same outwardly with an vtter detesta­tion: nay if God haue so opened some of their eies here­by, that in the glasse of this iniquity they haue seene the [Page 9] Mistery of Popery, and so either for Feare, as sometimes Hesh. 8. 17. did the heathen vpon a like occasion: or for conscience haue seene the trueth and imbrace it: Certenly these shal one day rise vp in iudgement against vs, if we shall ey­ther bury in forgetfulnesse, or depraue in malice, or in en­uie diminish, 1. If wee la­bour not our vt­most that this worke may be s [...]ene. if either we shall for feare conceale, or in policie suppresse this great power of God. Nay if wee shall not be confirmed in the trueth, by such wonder­full mercies of God, if these shall not be meanes to make [...] detest popery and no longer to glose with it, which are thus able to turne the hearts of our enemies, let vs looke, 2 If we be not confirmed in the truth of religion and that they shal depriue vs of the benefit of this deliuerance, and reape the haru [...]st, which God hath sowed for vs, well, let thus teach vs not to come short of an Atheist, least otherwise he goe before vs in the kingdome of hea­uen. If the Lord exalt his wonderfull workes vpon vs, let vs be lifted vp in the name of God, to a due contem­plation of them, that so beholding the mercie and Iustice of God in the same, our eies may be messengers vnto the the mouth, to speake of the wonderfull workes of GOD. Certenly, if the eye hath effectually conueyed the obiect to the heart to affect it: therewith the heart (like a full vessell which cannot hold) out of it aboundant appre­hension will informe the mouth, to declare vnto others the wonderfull workes of God, and as Andrew when hee had seene his Sauiour, could not holde his peace, but hee 1. Ioh. 41. must needes goe tell Simon that he had seene the Messiah, that he also might be partaker of him, so shall the tho­rough view of such mercies which the Lord hath bestow­ed vpon thee, open thy mouth to declare them vn to o­thers that they also may come and see how gratious the Lord is, and together with thee, may bee partakers of his mercies. For so it followeth. ‘And declare the worke of God.’

Behold heere a second effect of great deliuerances d A second ef­fect of great de­liuerances. they shall open mens mouthes to speake thereof. And that for two endes If throughly wee shall behold this admirable work it will pro­uoke vs to speake thereof. both that the righteous confessing [Page 10] and acknowledging the worke of God, might hereby performe some parte of thankefulnesse for the same, & the reprobate being thus compelled to acknowledg the great­nesse [...] vayleable to thankefulnes in the Godly & to make the wicked without excuse Psal. 116. 12. of Gods mercy vnto his Church, might the more be conuinced, in that they will not be reconciled to the same, (so saith the holy Ghost) concerning the poore man that is deliuered.

They shall looke vppon him, and runne to him, and their fa­ces shall not to ashamed, saying ^a This poore man cried and the Lord heard him, and saued him out of all his troubles, by the contemplation of Gods mercy vnto his seruant, they shall now bee encouraged to come vnto him, who be­fore stood a farre of for feare of his plague, and now ioying with the redeemed of the Lord, they shall concurre with him, in acknowledging the mercies of the Lord, yea saith the spirit, So doth the spirit prophesie they shal not now be ashamed, and confounded, (as if he had beene deuoured they might haue had cause) but one the contrary, they shalbe confirmed in their cal­ling Psa. 34. 6. by the experience of this deliuery of his seruant, and be comforted by the same, euen in the like occasion So haue the Saints martyrd Psal. 58. of their owne, that they shalbe partaker of the like mer­cies. So when the righteous shall see the vengaunce thus in­flicted vpon the wicked, and shall see himselfe escaped thus out of the snare, and the wicked falne, there­unto he shall say, verily, their is a reward for the righteous, Psal 34. that is, not one, but And thereby confirmed them­selues for the time to come. all, the righteous shalbe recompensed So haue the saints practiced. Psa. 58. 9. 10. by the Lord, yea hee shall collect from the experience of this deliueraunce in hand, that their is a reward for the righteous yet in store, a full deliuerance out of all trou­bles. So with the Apostle Paul, in the like case, whē he had witnessed how the Lord had deliuered him, in the 17. ver. that he concludes in the 18. And the Lord shall deliuer mee from euery euil worke, and will preserue me vnto his heauenly kingdome. And as the righteous shall say thus for the com­fort of his soule, so shall he further say, to the glory of his God, doubtlesse their is a God that Iudgeth the earth, out of 2. Tim. 4. question the iudge of all the world, will doe right, in [Page 11] deliuering the soules of his seruants, and clothing his ene­mies with perpetuall shame, and confusion. Thus shall the mercies of God open the mouthes of his children And giuen glory to God. to giue him the glory and to comfort themselues in the medi­tation thereof.

And thus also shall the mouthes of Yea the mouthes of the wicked shalbe opened also. Psa. 126. 4. Atheists be ope­ned by the same, that their mouthes may be for euer stop­ped, and confounded thereby at that great day, so wit­nesseth the spirit, concerning the deliueraunce of the Iewes out of the captiuity, that the verie Heathen spake thereof and said, the Lord had donne To acknowledg the greatnes of the worke. great thinges for them, to their iust confusion, who yet refused to ioyne with them: so haue the Aduersaries beene compelled to confesse that the Lord hath Fought for vs, to their grea­ter confusion, who yet afterward would fight against God.

Nay behold here a further meanes to the confusion of the wicked. When the Lord had deliuered his seruant Daniell from the iawes of the Lyons, the sight of so won­derfull a worke did so affect that heathen Monarch, as that hee not onely proclaimes the power of God, but fur­ther also enioynes by a solemne edist, that the GOD of 2. To cōsesse God therein and prescribe wor­ship vnto him. Dan. 6. Daniel shall be reuerenced, and acknowledged. and yet all this to his further condemnation, because Idolatry was yet continued, and maintayned. And so no doubt haue our aduersaries abroad, and enimies at home beene enforced to speake of Gods wonderfull mercies towards vs. And yet behold a further meanes herein, for the con­demnation of the wicked. When Saul obserued the ad­mirable prouidence of God, not onely in deliuering his seruant Dauid out of his hands, but in deliuering him to be a prey euen to him, that was persecuted, his mouth was further opened to his iust condemnation: loe he is inforced to iustifie the seruant of God and to condemne 1. Sam, 24. 18. himselfe. Thus said hee vnto Dauid, thou 3. To iustifie the Innocency of his seruants. art more righ­teous then [...], for thou hast rendred me Good, & I haue rendred thee euil, oh what a cōfort is it here to the seruāts of God, [Page 12] that wisdome shall not onely be iustified of her children, but euen of her enemies, our very aduersaries shall giue testi­mony vnto the goodnesse of our cause, oh what a terror is this vnto the wicked, that they shall thus desperately fight against the light of their owne consciences, that when they see that the Lord doth maintaine his owne cause, and when they haue beene compelled to acknowledge, that our cause is Gods, yet they shall continue their malice a­gainst so good a cause, yet they shall thus desperately fight against heauen, and prouoke the holy one of Israel to their iust confusion. And yet behold the Lord will open their mouthes further to their fearefull condemna­tion, euen by the gratious deliuerances that he performeth vnto his children.

It was much that Saul should iustifie the innocencie of Dauid, wonderfull was the Lord herein, to wring from a reprobate, the approbation of his seruant, and very holy herein was the Iustice of God, in discouering this wilfull obstinacy of a cast-away, that so hee might prepare him thereby to his further condemnation. But all this while, 4. To prophecie & foretell in some sort the deliuerance of gods Children and their owne confusion. 1. Sam. 27. 2. innocency though it were praised, yet it went a begging. Dauid might be promised a kingdome & yet was not sure of his life; Nay for the safegard of it, he is driuē to a narrow shift; euen in a sort to venture his innocency it selfe. So are Gods children to seeke of that which is theirs in hope, that God may haue the glory of what they do enioy, so doth the Lord prepare his, to the obtaining of a bles­sing, that comming vnto it at so hard a rate, they might more highly prize it, when they shall obtaine. But did not the Lord heere giue his seruant some token, that hee would recompence him according to his innocency? yea surely: the Lord that opened the mouth of his enemy, to giue testimony vnto the one, hee also opened the same to be a Prophet of the other. Harkē (my beloued) & wōder at the prouidence of God, I know (saith Saule) that thou shalt be King, and that the kingdome of Israel shalbe established in [...]. Sam. 24. 19. thy hand. Loe here Saule is amonge the Prophets to declare [Page 13] glad tidings to the Saints, & to speak feareful things against themselues. Harken howe the wife of Haman becomes a prophetesse vnto her husband, of the deliuerance of the Church, and a swift witnesse of the destruction of the e­nemies thereof. If Mordecay (saith she) be of the seede of the Iewes, before whom thou hast begunne to fall, thou shalt not preuaile against him, but shalt surely fall before him. Marke (I pray you) the ground of this prophecye, the wicked haue begunne to fall before the righteous nation, some vpper hand haue they had against their enemies, what doth this infidell collect herevpon? surely the wic­ked shall fall more and more before the righteous, till at lenght the righteous shal haue dominion ouer them in the morning. Wouldst thou then haue a token that thine ene­mies shalbe confounded? consider then howe from time to time they haue fallen before thee: certēly if thou be of the seed of the Iewes, and of that royall generation, thou shalt one day haue all thine enemies thy footstoole. Wouldst thou haue a further euidence to confirme this vnto thee? be­hold the Lord shall open the mouth of thine enemie to be­wray their fainting spirits, that so thou maist be comforted as Gideons Souldiers were) by this testimony of thine e­nemies that the Lord shal giue them vp into thy hands, and thou shalt make a ful end of them. Oh but (thou wilt say) how can these things stand together? Saul tells VVhich they do hasten by perse­cuting the Saints. Ioh. 12. 19. Dauid he shall certenly be King, and yet hee continues per­secuting him to take away his life from him: May not this be a policy to make him secure, that he may the more ea­sily seaze vpon him? I see indeed (will the weake Christi­an say) that God hath deliuered his church from time to time, & I heare euen the enemie giuing ouer for a time, And therefore though we may be troubled and distracted by this encrease of the wickeds rage. 1 Sam 27. 1. as confessing with the Pharesie, Behold we preuaile nothing against him, for all the world runneth after him, and yet I see the aduersaries are in hope stil, I see they are stil pra­ctising, and plotting against the soules of the righteous what may I conceaue hereof? may I not iustly feare with Dauid, that I shall one day perish by the hand of Saul, that [Page 14] at length these aduersaries shall obtaine their desire a­gainst the church, and therevpon resolue rather vpon some indirect course to corrupt my conscience, or abate of my sincerity, that so glosing with them, I might finde fauour Yet is it a cer­taine taken vnto vs that their time is but short. 12. Reu. 12. in their sight. Oh stay here, whosoeuer thou art, that shalt be thus affected, giue mee the hearing a while to satisfie thee herein, Tell me I pray thee, why doth Sathan our maine aduersary so violently and incessantly persecute the Church of GOD? doth not the spirit giue thee the reason, because his time is short, if thou therefore seest the instruments of Satan, still to rage more fiercely against the spouse of Christ, know thou for a certenty, that their time is but short, and that thou maist not want a prophesie to confirme thee herein, consider but what their despe­rate practises doe speake vnto thee. If they were not af­fraid to loose their kingdome, if they had not a presage in their conscience, that Christs Kingdome would one day And their d [...]spe­rate do practises prophecy vnto vs that they feare the losse of their kingdome. Iho. 11. 47. 48. preuaile, surely they would be still, and follow their flesh potts; they would not so persecute, and plot as they doe: they would not thus spend their goods and venture their liues, and all against the poore Church of God. Alas it is not for Christs kingdome, (what pretence soeuer they haue) for they haue said plainelie. We will not haue this man to raigne ouer vs. But the trueth is to holde their own. Here is the matter, the Iewes had this Oracle from their Father the Deuill, that if they let Christ alone, the Romanes would come and take away their Kingdome, And therefore As appeareth by the like in the Iewes. they resolue that Christ must bee persecuted, his death must be the life of their vsurped power: their con­science told them that they were but vsurpers; the very life and holy conuersation of Christ, was a manifest conuiction and condemnation of them, so that VVho dealt thus against our saui­o [...]r Christ. their conscience told them that Christ Iesus was that ho­ly one, whom they ought to haue obeyed, and yet their hypocrysie replyed, if wee giue him honour wee shall loose ours, and so their deuilish policy concluded [Page 15] to their owne confusion, better one perish then our whole Kingdome goe downe, faine would they haue done him homage, so he would haue serued their turne, to Daube vp their hypocrisie, and vnderproppe their to [...]te­ring Kingdome, but yet because they saw his course to bee cleane contrary a sharpe reprouer of their hipocrisie, and a mayne beaterdowne of their carnall pompe, and vani­ty, To the hastening of his glory and their owne con­fusion. Act. 2. 22. hereupon against their conscience, they followed their persuite against him: and doe you marke herein how their Father deceiued them? their practises against the sonne of God made way to his Glory, and the redemption of mankind: and so proued the occasion of the ouerthrow of So doth GOD confound the wisdome of the wise. their kingdome. So doth the Lord Confound the wisdome of the wise, and turneth their malice vpon their owne pates. In like sort the aduersaries of the Church haue carried themselues. A kingdome they haue vsurped vpon by the power of Sathan, and through his Subtilty and violence, Our aduersaries in like sort deale against the flock of Christ. Because it threatens the ouerthrow of their carnall, and ambitious kingdom. Dan. 2. they haue seazed vpon the Lords inheritance, and ex­alted themselues in the temple of God, aboue all that is called God so that a man would thinke they neede feare no downefall as hauing with Tyrus built their n [...]sts so high Oh but al this honour is nothing vnto them, so long as Mordakie wil not bowe vnto them, there is a little flocke which is a great [...]o [...] in their eye, as being founded vpon that stone [...]wen out without hands, which as the Lord hath prophesied so their consciences are conuinced withall, That it shall breake in peeces whatsoeuer exalteth it selfe a­gainst God, If Mordakie would bowe to Hamon, and the VVhich in deed is the true cause of al their qua­reles how soeuer they may pre­tend conscience and religion. As appeareth by their spoyling of Papists as wel as Protestants. Saints of God worship their God Mauzzim: if the cor­ner stone would endure their hay and stubble and such like trumpery, then happily it should not bee pushed at. And yet (by your leaue) there is no trusting to them in this case, if eyther their be any Opposition against their ambition, or their hope of spoile and pillage therby, heere the goods of Papists are a like hereticall, as those of Hugunots and the most deuoted popelings soonest made their prey, [Page 16] so lit [...]le do they esteeme religion in respect of their lusts, so easily may we may perceiue the cause of all their quar­rells. And yet that they may not want a visor to deceiue themselues and others religion must be the colour, & the crosse must be the standard, and the Church and Saints of God must goe downe, because they are not profitable & an aduantage vnto them. Thus because the spouse of Christ cannot indure the wages and habite of the harlot, because there is no halting betwixt two opinions, but wee must stand for God and him alone: seeing Dagon cannot stand before the But with as good successe as the Iewes. Arke of God, and the Kingdome of Christ, will certenly confound the purple Strumpet: Therefore doeth shee band her selfe with the Kings of the earth, against the Lord, and against his annointed, & makes continual war with the Saints of God. But wil you see with what Issue? Certenly to the exceeding good & profit of the church, which is continually Watred with the blood of the Martyrs, and by these daily afflictions prepared vnto her bridgrome: and to the hastening of their own most woeful and vna­voydable destruction. For as the blood of the Saints, on the one side, crying for vengeance hasteneth the wrath of And therefore let vs not mar­vayle that the wickèd take this Course for the mainte­nance of their kingdom [...]. Math. 24. Neither let their desperate rage cast vs downe, but rather be meanes iustly to comfort vs [...]n that it is a cer­ten token of their im­minent destruc­tion. Esa. 37. 14, god vpon thē, so the increase of their malice adding to the measure of their sinne doth at the length bring the same to ripenesse, that so the sickle of Gods vengeance might bee put in accordingly. Maruaile not therefore if the aduersary increaseth his rage against the Saints of GOD: for wot you what? his kingdome hath receiued his deaths wound, and now the only hope is euen desperate wickednesse. And shall I now be cast downe, when I see them so desperate? No saith our Sauiour, when you see these things, then lift vp your heads, for your redemption draweth neere. I need no tru­er a prophet of the destruction of Popery, then to obserue how it breaketh out into desperate and most barbarous cour­ses for the maintenance thereof: neither neede I other weapons to vphold a righteous cause, then what the malice of mine enemie shall minister vnto me. Onely let vs bee wise to make this vse of these weapons, as [Page 17] Hezakiahs did of the letters of Rabshacks, let vs not answere these fooles according to their foolishnesse, let vs not feare their Esay. 37. 14. Only let vs commend the cause to God and not doubet with these ene­mies. feare, nor fret against their mallice: but let vs in the name of God, commend the cause vnto God, let vs bee sure that for his sake wee suffer these reproches, that for him it is we are appointed, as sheepe for the slaughter; let vs not cast a way our confidence which hath so greate hope of reward, but in patience possesse our soules, reseruing vengeance for the Lord, and committing our selues in well dying into the handes of our faithfull creator, and then let vs looke Andin due time the Lord will accomplish his worke. Hebr. 10. 37. 38 vndoubtedly, that hee that is comming will come in the needefull time, the snare shalbe broken and wee deliuered, and our enemies shall full into the pit which they haue digged for vs.

Let vs now in a word, examine our selues by this second effect of Gods wonderful mercies, namely that all men shal declare the worke of God. We haue heard, how they do open the mouthes of the wicked, not onely to acknowledge the greatnesse of the worke, but to giue testimony also vnto the power of the workeman, yea further to approue the inno­cency of the saints, and lastly, to prophecy of the deliuerance of the rightrous, and their owne confusion, wee haue also heard; howe they doe open the mouthes of the saints, not onely to cheare vp one another in the worship of GOD, and to be confirmed in the sincerity thereof: but further to ac­knowledge the righteous power of God, and to prophecy vnto themselues, the continuance of Gods mercie, for the time to come. Uerily there is a reward for the righteous, that is the Lord hath stored vp a full recompence for them, in Psa. 58. 10. that great day. Let vs by this make triall howe our mouthes haue beene opened with this greate deliueraunce, Trie wee our selues how this present deliuer­ance hath ope­ned our mouths. which GOD hath bestowed vpon vs, that so hereby wee may haue matter to discerne our estate: surely this worke of God hath beene so wonderfull, that if wee should bould our peace, the very stones would speake, thereof; and therefore it is to bee fea [...]ed, that the stones one day will rise vp in Iudgement against many, whose mouthes [Page 18] haue either beene shut vp, as being confounded therewith, or opened blasphemously to the dishonour of God: so did Some mens mouthes haue bene shut vp. that bloudie monster open his mouth indeed, but it was to the high dishonour of the Almightie, when he said, that it was not God but the deuill, that disclosed so desperate a trea­son, as thinking that God would not hinder so good a Some opened hereby to blas­pheme God. worke. I pray God he haue not many fellowes thus despe­rately blinded: If any such Athiests, or Rebels, shall thus o­pen their mouthes against heauen, for the discouery of this mischiefe, as if their God had deceiued them, and so now If they belong vnto the li­uing God that it m [...]y be an oc­casion to make them renounce their Idolatry. they will no longer stay vpon him, I wish if they belong not vnto the Lord, my heartie prayer is that they may bee so deceiued still, that, that God whom they will not honor in their obedience to his substitute, may be honoured in their iust confusion, from his presence for euer. If any com­mon discourses shall be put into new matter, hereby to fill vp the newes at a Table, or else where, to get himselfe cre­dit, Some opened in vanitie to spend time in discour­sing hereof. and giue others contentment: I enuie him not, neither doe I forbid him, whether it be of enuie or strife, vaine glory, or vanitie, whether of pretence, sincerely that this worke be spo­ken of, therein I ioy, and therein I will ioy, as knowing it shall redound to Gods glory, and the good of such whom A [...]d yet all shall turne to Gods glory. it doth concerne. And I doe wish that all men may speake of this wonderfull worke of God, that so God may haue the glory in that all g [...]ue testimonie therevnto, and his chil­dren may haue the comfort in the meditations there­of.

I will not heare vndertake to scanne the policie in this case, I know secrecie is an excellent meanes to search the bottome of a mischiefe, that so in the end it may Only labour wee to sound the depth of this practise. more be discouered, and I pray GOD sanctifie it more and more, to such an end; onely my hearts desire is, that the deepenesse of Sathan may be discouered, and the inmost secret of the iniquitie of his instruments may be throughly laide open, and truely searcht, from that bitter roote of will-worship, which is the ground thereof: and then I Math. 24. [Page 19] doubt not but all mens mouthes will bee opened in de­testation of that monster of superstition, whose foundation 1. That all mens mouthes may be open [...]d in desta­tion thereof is selfe loue, and whose practise is nothinels but an [...]mp [...]g, and abasing, of all others, to fill and exalt it selfe: and when our mouthes shalbe thus iustly opened in detestati­on of this ambition, then shall they bee opened also to giue GOD the glory for the discouery of this beast, and 2. To giue glory vnto God. 3. To iustitie the saints and so to ioyne with them. Ioh. 4. 42. to iustifie the Saints, for not worshipping the same, that so approuing of the holy ones, wee may desire to bee like vnto them, and GOD may giue vs according to our desire. And when wee haue felt our selues how good the Lord is: as the Samaritanes professed that they beleeued not because the woman told them, but in that they haere and 4. that now we may speake out of our owne experi­ence & soatatine the true vnder standing thereof. knowe him themselues: so now wee our selues shalbe able to speake of this deliuerance, not vpon the heare say o [...] ap­prehension of o [...]hers, but vpon our owne sownd know­ledge and apprehension thereof: and that this is the effect of effectuall declaring the workes of God, the holy ghost is our witnesse in that he addeth. ‘And they shall vnderstand what he hath wrought.’

It is a good effect of great workes when they shall open our eyes, to behold the same as being a good fur­therance to see GOD in them, that so wee may reach the VVithout which neither to behold them. fountaine of these blessinges, but if we onely see them, and proceede no further, this good, will onely redownd to the Glory of GOD, who being acknowledged onely of vs, thus farre as in the sight of his worke: shalbe heerein bee Gloryfied in our iust condemnation, that hauing such a light to lead vs to him, as that therein wee must needes acknowledge him: wee would not seeke him in a further light, wherein seeing him in the face of his sonne Christ Iesus, hee might acknow­ledge Nor to declare them shall fur­ther vs. vs also to bee his Children. And therefore the holy Ghost not content to tell vs that all men shall see [...], to acknowledge a GOD, addeth further in the second place, that they shall declare what God hath donne, [Page 20] signifying thereby, that the workes of God shall further preuaile in them to a more particular knowledge of God in Psal. 118. 23. the same, so that they shall declare the worke of God: that is, they shall say, this is the Lords doing: & yet if onely our mouthes shall be opened to see that God hath done this, and shall no further apprehend what God hath done, that so we may further say, is maruailous in our eyes, neither shall we in the worke apprehend the power of the workeman, and so come short herein of the knowledge of the Heathen, nei­ther shal we be euer able to measure true thankfulnes accor­dingly: if we cānot cōprehend the greatnes of the workē: To true thank­fullnes. herevpō is it that the holy Ghost hauing lead vs from the sight of the worke, to a particular apprehension and ac­knowledgement of the workeman, doth now also in the But by vnder­standing the work we shalbe able to measure our thankefulnes according. third place, in the knowledge of the workeman, teach vs to looke downe againe into the greatnesse of the worke, when he saith. And shall vnderstand what he hath wrought, signify­ing thereby, that when the workes of God shall open our eyes to see God in them, then also by the knowledge of God shall we attaine to the true nature and greatnesse of the worke, that so wee may returne againe vnto God, a proportionable measure of thankes giuing for the same. Behold here a third effect of Gods wonderfull workes, as being a necessarie As hereby ap­prehending the goodnes of a blessing. meanes to the dutie of thankfulnesse. For neither can the affections be thoroughly inflamed with the goodnesse of a blessing, vnlesse the vnderstanding comprehend the greatnesse of it, and if we shall not comprehend how good the Lord is vnto vs, we shall neuer resolue to returne him good againe. By Particular knowledge. of the same. Rom. 14. And seeing that whatsoeuer is not of faith is sinne, and it is not a generall and confused knowledge, but a distinct and per­ticular apprehension of the goodnesse of God, which is the meanes to be get faith, therefore that what we doe, may be acceptable vnto God, very requisite it is, that we compre­hend what is the length and the breadth, the high and the depth of Gods mercies towards vs, that so we may performe 3. Eph. 18. the obedience of faith vnto our God, accordingly for the same. Which comprehension, as the holy Ghost desireth in [Page 21] the faithfull, concerning the principal worke of Gods loue towards them, namely their redemption by Iesus Christ, that so we may be filled with all fulnesse of God, so seeing all other workes of mercie, are deriued from that fountaine, therefore are we to labour the like apprehensiō, of all such blessings as the Lord from time to time bestoweth vpon vs (so farre as their compasse doth require) that so our mouthes may And to this end the word hepeth exce­dingly. be filled with due praises vnto our God for the same And surely the mercy of God is herein exceeding vnto vs, in helping our infirmities to this profitable vnderstanding, by the wisedome of the Spirit reuealed in the word. For if we shall be thoroughly acquainted with the good word 2. Tim. 3. 16. 17. of God, as it was inspired of God to make the man of God per­fit: so shall we finde it exceeding plentifull to informe our vnderstandings in the true apprehension of such blessings as are bestowed vpō vs: that so we may measure out our thāks­giuing accordingly. To instaunce onely in that a benefit To vnderstand the greatnes of a deliuerance. VVhich imply­eth 1. some greate daunger. 2. a recouerie out of it. of a deliuerance, the present subiect of our meditations. Marke I pray you, how the holy Ghost helpeth our vn­derstanding, to comprehend the greatnesse thereof. As euery deliuerance implieth two things. First a danger lying vpon vs, secondly, a recouery of vs out of the same: so hath the spi­rit exceedingly helped our vnderstandings to the particu­lar apprehension of both these, in expressing vnto vs most liuely the greatnesse of the danger, and also inlarging most effectually the strangenesse of the recouery. The greatnesse of a danger may appeare by these three circumstances, The danger seen [...] the weak­nes of the meanes to resist. 2. in the power of the meanes that threatens. 3. in the impos­si [...]ilitie of any meanes to deliuer. [...]sal. 38. first by the greatnesse of the power that threatens the same [...] Secondly, by the weakenesse of the meanes in our selues to a­uoide the per [...]ll: & lastly by that impossibilitie which appeares in any helpe elsewhere. If our enemies be mightie, the danger must needs be great, but yet there may be hope, if there be a powre to match the same. If the power be wanting in our selues, the danger is greater, especially if our owne hearts may herein faile vs and yet for all this, though our [...]sh do faile vs, and our hearts also, there may be hope from with­out to supply our wants, if not from man, who is deceitfull, [Page 22] yet from our God who neuer failes. But when the light of Psa. 142. Psa. 35. Gods countenance shalbe taken away from vs, when we shall looke on our right hand, and there is none to helpe vs: when we shall turne to the left and see no issue, when Such hath bene the state of the Church. wee shall say in our haste, that our God hath forsaken vs, and when we shall heare our enemies say, they haue deuoured vs, This danger may seeme past recouery: And yet behold the spirit witnesseth that such hath beene the daunger of the Church, and Saints of God from time to time, yea she hath found an issue vsually in such Straights, our soule is escaped saith the Church euen as a bird out of the snare of the Fouler, the snare is broken, and wee are deliuered. Marke As a birde in the snare. Psa. 124 6. Zach. 3. 3. I pray you the greatnesse of the danger, how vnable is the Bird to auoid the snare of the Fouler, how effectuall is the snare to take this silly Foule, what hope is there of deliue­rance when the bird is caught therein, and yet behold our soule is deliuered, euen as a Bird, out of the snare of the fow­ler, so desperate is our danger, and so wonderfull is our recouery, what hope is there of a Brand taken out of the A pray in the teeth. fire, surely such hath beene the state of the Saints of God, Is not this man taken as a brand out of the free fire. Nay what hope is there of dead bones scattered in the open fields, Abran pluckt out of the fire. As dead and dry [...]onse. Ezec. 37. 4. 5. 6. hauing beene ther so long, that they are dryed and wi­thered can these bones liue, saith the spirit of God: yea saith the Lord, behold I wil cause breath to enter into you, & you shal liue, Loe heere the desperate estate of the Church of GOD, euen as a Dead Man and quite out of mind, nay, as rotten and consumed to the very bones, by the con­tinuance of the trouble, and extremity thereof, so that wee may not onely tell all her boanes: but indeed there And such was our daunger in the late enten­ded conspiracy is nothing but dead and drye bones left of her. Yet saith the Lord these boanes shall liue, yet shall the desolate Church become an exceeding great Armie: yea terrible with banners, to the confusion of her enemies,, vnderstand therefore the greatnesse of thy deliuerance, by the great­nesse [Page 23] of the daunger, and sound the depth of thy daungers these points accordingly, call to mind I pray thee the dead­ly plot that was prepared for thee in the practise of thine enemies, which the Lord hath disappointed, and by As appoynted as she pe to the slaughter. [...]sal. 44. the depth of the danger, which was ready to swallowe thee vp, labour to measure the greatnesse of thy deliuerance, great was thy daunger in that thou wast Appointed as a Sheepe to the slaughter: And yet herein was it greater that the Daunger was not knowne. By And suddne [...]lie to be s [...]a [...]std vpon. this meanes was not onely all hope taken from thee [...]o auoide it. Whereby this present State, was vt­terly VVhich made our present state desperate. And might haue endangered our future estate desperate, but beeing sudden vnto thee in that it was vnknowne hereby taking thee vnprepared by repen­tance to meete thy GOD. Consider howe this might haue indaungered Thy Estate for the life to come.

And if the Lord hath preuented that Blowe, be­cause thou wast not prepared, Oh take heede to Tempt this GOD by security hereafter, least the like suddaine vengeance may speedily ouertake thee: Certenly if the malice of thine enemy bee as Hell that can neuer be sa­tisfied, And yet shal, if we make not vse of so great a deliuerance. thinke that the increase of thy sinne, will adde more fuell to it.

And though the Lord may spare for a time because some stand in the gappe. Yet when they shalbe taken from the iudgements to come and thy sinnes shalbe ripened by continuance therein: Knowe then for a certenty that thy Danger is now greater, in that thorough the hardenesse of thyne heart, which cannot repent, thou dost heap vp wrath, against thy selfe, against the day of wrath, and thy Rom. 2. 4. Maister will come in an howre when thou knowest not, and giue thee thy portion with the Hypocrytes, there shall bee great weeping and gnashing of teeth.

[Page 24] It was a notable testimony of the Apostles loue vnto Consider yet further the greatnes of the daunger. his countrimen, that he wished euen to redeeme their re­iection with his owne euerlasting perdition, (if so it might haue stood with the good pleasure of God,) whereby the seruant of God did imply, that the preuenting of a gene­rall danger, was to be preferred before a perticular, and that the losse of a priuate state, ought to redeeme a pub­like. Had it beene so then that either thine owne priuate state had beene aymed at, or though the generall life of It was not the life of a pri­uate person. Church and common wealth was shot at, yet if it might haue beene redeemed with thy priuate losse, the daun­ger had beene the lesse, and thy comfort the more. But behold here the insatiable malice of thine enemie, and therein consider yet further the greatnes of the danger. It was not the life of a priuate person, would quench their vnmeasurable mallice: for then yet the body might haue continued, though an inferiour member had bin cut off, Nay, yet inlarge thine vnderstanding, and conceiue yet further. It was not one principall member that would No not of the head alone. But head and tayle, roote and branches, all were shot at in the practise. Esay. 9. 44. satiate their ambitious thirst, no not the head it selfe, and roote of the Kingdome; for the weaker wisedome could resolue them so farre, that if the roote were cut off, yet the branches might florish, and so their malice discoue­red, and yet not further their ambition. What then was the plot? and how grieuous was the danger? surely e­uen to cut off head and tayle, roote and branches, vtterly with one blow; euen to ruinate, head and members, Esay, 15. church and common wealth; and in one moment to haue brought full confusion vpon all estates. Behold here a further measure of the danger, wherein thou wast: And blessed be God, that wee haue leasure to meditate these things, yea euermore blessed be our gratious Father, who howsoeuer the whole head and body might bee sicke, yet because he is our Phisition to heale vs, and doth not delight in our destruction, but knowes what is to bee ho­ped for of his patient, thought this Phisicke too despe­rate and too preposterous, as intended to destroy and not [Page 2] to sinne; and therefore in his mercie hath kept it from vs, and in his Iustice made our enemies to drinke of the cup they had prepared for vs. Well by this thou maiest ap­prehend in some measure the greatnesse of the danger wherein thou wast; & yet behold I will shew thee grea­ter perils then these intended against thee. There is hope Iob. 4. 6. Consider yet fur­ther the greatnes of thy danger, In that thy enemie laboured to de­priue the [...] of that whereby though thou hadst bene killed yet thou migh­test haue liued still. 1. Cor. 15. 19. (saith holy Iob) of a tree, if it bee cut downe, there will yet sprout, and the branches thereof wil not perish, though the roote thereof waxe old in the earth, and the stockethereof be dead in the groūd, yet by the descent of waters it wil bud & bring forth boughes like a plant. But as for man he is sick and dieth, & mā perisheth, and where is hee? signifying thereby that there is no hope of him. And surely had we only hope in this life, wee were not onely liuing of all men most miserable, but dying also our hope must needes perish with vs But here is the hope of the Saints, that not onely their sufferings shall giue further life to the Church in this world, but shall prepare them to a blessed life in the world to come. So that now though hee kill vs, yet wee will trust in Iob. 13. 15. 20. God, not onely in that though wee die, yet wee shall liue in the posteritie of the Church, whiles shee is militant, but our light afflictions which are but for a moment, they doe cause vnto vs a farre more excellent weight of Glory, that wee may triumph for euer, with the Saints in heauen. Meruailous is our gracious God vnto his chil­dren, for the confirming of them in the hope of the life to come, and that by two especiall meanes, both by the inward testimonie of his Spirit, approuing so our innocencie that 1 The testimony of thine innocen­cie. by the power thereof it breaking forth as the light, and shining at the no one day, though wee die, yet by it wee might liue with the saints in grace, and further also by the gouernment of the same Spirit soreuiuing his Church, 2. The succession continuall of the Church. and renuing the same, in her greatest decayes, as that she hath, and shall continue her militarie life, till the heauēs bee no more, and euen then liuing and remayning shall bee caught vp in the cloudes to meete the Lord in the ayre, and so for euer to bee with the Lord. So did the Lord [Page 26] prouide for his seruaint Iob, that when hee was wearie of his life, yet hee was not wearie of his innocencie, and hee So was Iobs in­nocencie vnto him. Iob 27. 6. yeeldes an excellent reason of it in the 8. verse. For what hope hath the hypocrite when he hath heaped vp riches, if God take away his soule. Implying thereby that if hee were an hipocrite, and had no sound testimonie of his sin­cerity, then indeed, if GOD should kill him, he could not trust in him, then he had no hope, if his soule should be ta­ken away. But seeing he knew that the liuing Lord had ta­ken away his iudgement, because the Almighty had put his And 2. vers. soule in bitternesse, and the ground of this his sauing know­ledge, was the testimonie of his innocencie, proceeding from the vndoubted worke and euidence of the Spirit: Therefore doeth hee cleaue to the testimonie of his good conscience, as whe [...] by hee was assured, not onely to come out of these troubles, but further also was bould to professe that Hee knew that his redeemer liued, and that hee should see GOD in the flesh. Behould the meanes Iob. 19. 17. whereby wee liue though wee die, and whereby wee are assured that wee shall liue for euer: euen the testimo­nie of our innocencie and vprightnesse of heart. And yet behold a further testimonie for the confirmacion of the same. Doest thou see the Spirit of GOD ruling in the Church, and gouerning so comfortably the troubles of the same: that though she die dayly, yet shee liues conti­nually Not onely in that though the outward man perish, yet the inward man is renued dayly, but especially heerein is the continuate life of the Church wonderfull, that the bloud of the Martirs becomes the seede of the Church: Doest thou heare the wicked say, Come let vs vtterly roote them out? Do the Godly complaine, they haue So doeth God comfort his Church with the hope of conti­nuall successiod. destroyed all, there is no hope: and yet doeth the Lord say still concerning the desolations of his Church: The roote of the righteous shal not bee remoued. Yet therein will I leaue a tenth, which shall continewe, and shall bee eaten vp as an Elme: or an Oake, which haue a sub­stance in them when they cast their leaues: so the holy [Page 27] seede shalbe the substance thereof. Though I vtterly destroy all the nations: where I haue scattered thee, yet I will not vtterly destroy thee, but I will correct thee by iudge­ment, and not vtterly cut thee off.

Are these the promises of thy GOD concerning his spouse that shee shall continue vnto the worlds ende? hath the performance of them beene answerable from time to time therevnto, that so by the experience of her former preseruation, thou maist collect that the Lord will deliuer her to the end: and by her wonder­full continuance in this life, thou maist further gather VVhich as it may aboundant­ly satisfie vs in our greatest dā ­gers and recom­pence our grea­test troubles whatsoeuer: that we shal bee meanes of the reuiuing and continuing of the Church: So this is our tri­all whether wee be faithfull vn­to our God, if for the good of the Church wee shall thus ha­zard our selues: to leaue it glo­rious to poste­rity. her abode for euer in eternall happinesse? What canst thou desire more for the confirmation of thine hope, then according to thy inward and outward troubles, to haue this double Testimony of the spirit, both in the protection of the Church without, and the inward witnesse vnto thy spirit renued, and sanctified: to lead thee along with cheerefulnesse in the vndoubted ex­pectation of the reward to come, that so thou maiest run with ioy the race that is set before thee, and hauing finished thy course obtaine the Crowne of euerlasting happinesse? And what can better recompence al thy pri­uate losses then that thou art weake that the Church of GOD, may bee strong, that thou art abased that the church may be exalted? Yea though it should so fall out, that the Church were to bee fetcht againe with thy dearest blood. If now thou shalt not set light by any troubles, that in this respect may befall thee: If nowe thy life shall not be vile vnto the, That thou maist fulfill thy course with ioy, If this shall not be thy testimonie that thou hast euen beene ready, not onely to distribute the Gospell of God vnto thy peo­ple for the after groeth of the Church; but euen thine owne soule: surely neuer looke to approue thy selfe a good sheepheard vnto thy people, Neither looke to giue vp thy account with ioy, and to shine as a starre in the Firma­ment for euer. [Page 28] Behold how the hope of the Saints concerning the life to come, and consider the meanes that giues them life in death, euen the testimonie of their innocencie, which shall And herein appeared the di­uellish malice of our aduersaries. VVhich with on blow would haue cut of both these comforts. endure for euer, and the seede of the Church continuing vnto the end. And tell me, if there were euer malice like vnto that, which would at one blow haue cut off all this hope, not onely to depriue the Saints of their righteous­nesse, whereby they might haue liued in the hearts of the faithfull, but so farre as lay in them, euen to cut off vtterly the seed of the Church, that so there might not be here­after any succession thereof.

The Liues of the Saints would not serue their malice, but they will haue a deuise to robbe them of their inno­cencie, by laying that on their poore sheepe, which the Wolues would haue done. It was not the life of the Prince 1. our Innocency 2. hope of poste­ritie. and state, which could satisfie their rage. No, they had vowed vtterly to roote out the name of religion; and therefore their proiect was to destroy all Seed, that might giue hope to posteritie thereof; not onely the royall seede, Both the royall seed the se ed of the word & the seed of the righ­teous. for the after nurserie of the Church; but further also the immortall seede of the word; yea moreouer to abolish vt­terly the seed of the righteous, that all hope of posteritie in the Church might finally be extinguished, as hauing nei­ther Nurse, nor Milke, nor Babe remaining. Oh consider the depth of this diuellish malice, and magnifie the depth By this maiest thou compre­hend the great­nes of the dan­ger. of Gods mercie in thy wonderfull deliuerance. Remem­ber if euer any danger was like vnto this, which the Lord thy gracious God hath pluckt thee out off, that so thy heart may bee inlarged to giue him due praises for the same.

And yet that thy heart may bee further inlarged here­vnto; as thou hast hetherto vnderstood the greatnesse of the danger, in auoyding so many euils: So consider in the Hearken now thou maiest vn­derstand the greatnes of the deliuerance. second place, in thy wonderfull recouerie, what plen­tie of blessings the Lord hath conferred vpon thee. And that thou mayest not mistake the nature of a de­liuera [...]nce, behould the Spirite leades thee to a true [Page 29] discerning thereof for, speaking of the deliuerance, which the Lord would performe vnto his Church, that the memorie thereof might for euer bee continued hee saith. This shalbe written for the generations to come, that By apprehen­ding the true nature of a deli­uerance which is as a creation. this faithfull record might preuent forgetfulnesse. And further, that wee might learne to iudge rightly of a deliueraunce, hee addeth: And the people which shal­be created, shall praise the Lord, meaning that a deliue­raunce from so great a danger, was to bee accounted no lesse, then a new creation, that is of nothing, euen ray­sing vp a creature, and a new giuing of such blessinges as hee is furnished withall. Wouldest thou therefore vnderstand aright, what God hath done for thee in this great deliueraunce? Surely, if thou doest not accompt as nothing, whatsoeuer thou wast, or hadest heretofore; if thou doest not esteeme thy selfe, and whatsoeuer thou art to bee a new gest euen newly created, and restored VVhereby all thinges together with thy selfe are newly resto­red. of nothing: thou doest yet conceiue nothing to the trueth, and worth of this blessing, and shalt in no sort bee able to make good vse thereof. But, if so bee that thou shalt acknowledge, that all thinges are become new: that whatsoeuer thou art, or hast, thou must not reckon it from thy birth, but from this wonderful deliuerance: con­sider what singular profite shall arise vnto thee hereby. So shal each thing thou hast being newly giuen thee put thee in mind of the blessing. There is not any thing, thou enioyest but shall remember this deliuerance vnto thee, that so thou maiest bee prouo­ked to magnifie the deliuerer. Nay, this renuing vnto thee of whatsoeuer thou hast, shall prouoke thee to con­cecrate the same anew vnto thy God, that so thy deliue­rance, working that holy thinge in thee, whe [...] by thou shalt be renued in the Sp [...]rit of thy minde, and bee cloathed with And further thy in ward renew­ing: That so thou maist be fit to re­ioyce in thy God for the blessing. some good measure of holinesse and righteousnesse, thou maiest sing the new song of praise vnto thy GOD, which becometh the righteous onely to performe, for so it follo­weth. ‘But the righteous shall reioyce in the Lord.’

Behold here a further dutie in the intertainment of this [Page 30] great deliuerance, and that limited vnto the righteous: namely, that they shall reioyce in the Lord for the same. Not that they shall not behold, declare, or vnderstand, as And doth onely belong to the righteous, and why. well as others, what God hath done for them: (for these are good furtherances to the dutie of thankfulnesse:) but that though they doe these things, yet they shall not stay heere, (as the wicked doe,) but shall proceed further to reioyce in the Lord for the same, by celebrating the prai­ses of the Lord according to his benefits. A dutie verie fitly appropriated to the righteous. For they onely haue right in this ioy, and therefore if the Lord haue done great Psa. 126. 7. things for them, they may safelie reioyce therein; and they onely know how to vse this ioy aright, and therefore may with greater libertie enlarge themselues therein; they onely haue true cause of ioy, euen the testimonie of their 1. Cor. 1. 12. consciences; they onely by this ioy, doe sanctifie the bles­sing vnto them, and so procure the continuance of it; And they onely shall haue no end of theirioy, and there­fore may not feare the ouerthrow thereof. And in­deede, Ioh. 16. what greater outward pledge can wee haue of the fauour of GOD, then that hee doth not suffer our enemyes to triumphe ouer vs? And what greater cause Psa. 41. 11. of ioy can wee haue then this, that the fauour of GOD shineth vpon vs? And if the experience of Gods former Psa. 4. 6. deliuerances bee warrants vnto vs of his future mer­cies: If because the Lorde hath deliuered vs from the Lyon and the Beare, therefore wee can safely say, that Goliah shall bee as one of these: And because the Lorde 1. Sam. 17. hath deliuered vs, and doth deliuer vs, therefore wee can say further, that hee will deliuer vs, finally out of all our 2. Cor. 1. 10. trouble: this must needs enlarge our hearts with vnspeak­able ioy, as beeing a part of that earnest of ioy, where­of one day wee shall bee full. Surely, as it is a righte­ous thing with GOD, to recompence sorrowe vnto Obad. 11. [Page 31] these, who haue reioyced in the afflictions of the Saints: So it is appointed of GOD, that they which haue Psa. 126. 6. sowen in teares and manifolde afflictions, should in due time, Reape in ioye, the fruite of all their troubles in the wayes of God.

And seeing there is a time for all things, and an ap­pointed time to reioyce, as there is to mourne. Therefore, Eccl. 3. 1. howsoeuer in the day of affliction wee must consider, and Eccl. 7. 16. enter into the house of moorning, yet in the day of mirth and deliuerance, wee must bee of good comfort, and to expresse our ioy, wee must sing prayses vnto our God.

So hath the Lord himselfe appointed this time. I will So hath God appointed. Psa. 50. 15. So haue the saints practised. Exod. 15. 1. 20. Iudg. 5. 1. Psal. 18. deliuer thee, and thou shalt glorifie mee; So haue the Saints imployed this time. So reioyced Moses and Miriam, with their seuerall companies for their deli­rance out of Egypt: So did Debora and Barak exer­cise the people for their deliuerance from the Cana­nites: So did Dauid imploy himselfe for his deliue­rances from time to time from his enemies: So did the Church reioyce for her deliuerance from that cruell con­spiracie Hest. 8. 9. of Haman.

And as when a iudgement hath beene eyther threat­ned or inflicted vpon the seruants of God: they haue set a part dayes of humiliation, the better to fitte themselues So hath man for the time to come institude dayes ioy and thanks­giuing Ion. 3. 2. Chor. 28. to meete the Lord by true repentance: as did the Ni­niuites, Iehosophat, and diuers others in the like case: So when the Lord hath remooued the iudgement from them, and hath giuen them a gratious and happy deli­uerance, that they might neuer forget such mercies and be fully inlarged in thankfulnes for the same: they haue also seperated certaine dayes to be imployed principally in the expressing their ioy, by such meanes as may fitte and further the same. Such were those dayes of feasting and [Page 32] thanksgiuing instituted from time to time, by the godly Magistrates to remember the blessings that the Lord had bestowed vpon them, and to giue him speciall prayses on Hest. 9. 17. such dayes for the same. So did Mordochie and Hester in­stitute the dayes of Purim for that wonderful deliuerance from Hamons intended massaker: which were so called from the occasion, because Hamon by Lot was incouraged to that deuillish interprize of destroying the Iewes, and therefore to magnifie the power of God in the confusi­on of his wisedome, and to make the memory of an ene­my to stinke to posterity: they called these dayes the dayes of Purim. So did Iudas Machabeus institute the feast of the dedication in remembrance of the purging of the Temple from the prophanations of Antiochus, a Ioh. 10. feast which our Sauiour Christ himselfe seemed to ap­proue by his owne presence in the 10. of Iohn; So did our Gratious Soueraigne set apart the 5. of August in remem­brance of his wonderfull deliuerance from the conspira­cies of the Gowries: And so for euer may the 5. of Nouem­ber be separated and recorded amongst vs, as by the wō ­derfull prouidence of God in discouering the horrible treasons of the Papists, beeing turned vnto vs from sor­row to ioy, and from murning into a ioyfull day to be kept with feasting and ioy and to all posterities; so long as the name of Great Britaine shalbe had in remembrance. Thus hath the Lord appointed dayes of ioy, and thus hath man vpon iust consideration celebrated and confirmed such daies to posterity, not inuenting therein any other wor­ship then God hath appointed, but vpon such extraordi­nary occasions giuing more liberty thereby vnto the publicke worship of God, as beeing vnder God the de­terminer of order and decency, according to the general rules of equity prescribed in Gods blessed word. And thus may euen priuate persons set apart some howre, nay, some day in the weeke vpon the like occasions to a more intire and immediate worship of God then in their ordinarie callings, as not beeing otherwise tied to bodily [Page 33] labour on the sixe dayes, then that they might be better fit­ted to the spirituall workes on the seuenth; and not beeing Extraordinary occasions may take some liberty herein keeping themselues with in their bounds. 1. Cor. 7. excluded otherwise from this extraordinary worship on these dayes of labour, then for the prouision of their families, and obedience to authority, and that without presumption of Gods prouidence, and opinion of necessity or merit. Other institution then this of such festiuall dayes I can finde none lawfull. Neither indeed do I account euen this in­stitution, anie otherwise lawfull, then it is kept vndefi­led from abuse and superstition, Considering what the ho­ly Ghost addeth to trie our ioy by that it must bee in the Lord.

And being thus bounded, the spirit giues vs free liber­ty, Reioyce in the Lord alwaies, and againe, I say reioyce. Because our ioy must be in the Lord. 4 Phil. 4. Gal. 5. 11. Gal. 6. 5. And surely verie necessary it is that our ioy should be thus bounded, least our liberty being an occasion to the flesh, sow­ing thus to the flesh, wee of the flesh reape corruption, and so our ioy shalbe turned into sorrow. But howe shall I approue my ioy to be in the Lord? surely there are these markes to try it by.

Hath the Lord done great things for thee, whereof This shall be knowne if we keepe a right or­der and measure therein. thou maiest reioyce? surely thou maiest reioyce freely, if thou keepe a right order and measure therein: both which must be according to the diuersity of the things wherein thou doest reioyce. That we may keepe a right order in our ioy for the blessings of God, the holy Ghost giues vs Rom. 8. 32. A good order is keept by 1. deri­uing our ioye from the foun­taine to the streame and 2. returning it from the streame vnto the foun­taine againe. That God may be first and last in our ioy. an excellent rule, setting downe the true subordination of the blessings themselues. Who spared not his owne sonne, but gaue him to die for vs, how shall he not with him giue vs all things else. Signifying therein thus much vnto vs, that, in that the Lord hath giuen vnto vs the Fountaine, hee will not denye vs the streames, and thereby teaching vs this order in reioycing for Gods benefits, as to deriue our ioy from the Fountaine to the Streames: not to rest our ioye in the streams but to returne it to the fountaine, that the gi­uer of all good blessings, may be first and last in our ioy: First he must be in our ioy, that thereby as we haue these [Page 34] blessings and fauour of him, so we may bee assured also that wee haue them in him, and thereby haue a testimony that they are sanctified vnto vs, that so now we may haue a right vnto, and comfort in the vse of them: and last also must our God be in this affection of ioy. It must at no hand rest in the blessing, for so it wilbe a meanes to drawe vs from the fountaine, and our resolution then must bee so farre from reioycing in the streames, as that we must count them all as dung in respect of the fountaine Iesus Christ.

But, seeing God is the Giuer, and receiuer too, See­ing he is the ending, as well as the beginning: therefore must our ioy be determined in nothing, but in him, that so here­by Phil. 3. 7. giuing him the Glory of the good wee haue receiued, this may bee a meanes to receiue that further good which Reu. 1. 8. 2. By reioycing principally in such blessings as are neerest to the fountaine. shall perfect vs vnto glory. And as this is generally to be obserued in the ordering of our ioy, that the Foun­taine must be first and last therein, so also in proportion, seeing such Streames as are neerer to the fountaine, are more pure, so ought they to haue their place according­ly in the ordering of our ioy.

The Blessings that God hath renued vnto vs in this great deliuerance are very manie, and yet some come neere vnto the fountaine then others. Some that haue Such are the blessings of the right hand, all spirituall graces and the meanes thereof. beene giuen vs (as we say) with the right hand. As whatsoeuer principally concerne the life to come: Namely the Nursery of the Church, consisting of the Nurses both temporall and spirituall. 1. Thessal. 2. of the Milke of the Gospell, and communion of Saints to be nou­rished thereby: Together with the manifold pled­ges and fruites thereof, as Peace of conscience, our ioye in the Spirit, and growth in Christ, and such like.

Others haue beene the blessings of the left hand, as our Goods, Country, Friends: &c. Examine wee now our selues, whither our ioy hath beene ordered aright or no, [Page 35] if it hath beene first the blessings of the right hand, rather then for the other. Nay, if wee could haue beene contented to haue redeemed the blessings of the right hand, with the losse of the blessings of the left, nay, if nowe wee can bee contented to a­bate our ioy in the one, that wee may take our fill in the other, these are good tokens that our ioy is ordered aright. So was the affection of Mephibosheth orde­red aright, when the King would make him some part 2. Sam. 19. 24. of a mendes by diuidyng the Lands bewixt him and Ziba, his ioy was so inflamed with the enioying of the greater blessings, that his Lord the King was come home in peace, that hee euen resolued: let him take all Vers 30 Thus must we try our selues by this deliue­rance. Psa. 137. 6. the lands: as beeing not willing that the lesser blessinge should haue any part in his ioy. Oh that wee had this testimonie of our true ioy for this deliuerance, that wee did nowe more reioyce in the reuiuyng of the Gospell, and the meanes thereof, the publique blessing of happie gouernment, then in any priuate blessing whatsoeuer, prefering Ierusalem to all our mirth.

Oh that many may not iustly be charged with this disordered ioy, that they could haue beene contented to haue lost the bessings of the right hand, and haue thought it Least preferring Carnall things before spirituall blessings. enough, that the things of this life restored vnto them. Wel let vs bee wise in the examining of our own hearts heere­by, certainely whatsoeuer wee ioy in, aboue the Lord, it shall be the meanes to bring a curse vpon that blessing, and so bee the occasion that in the end it shall be taken VVe make the curses vnto vs. And procure that they shalbe taken away. from vs, that wee which would not reioyce aright in GOD, shall now haue nothing wherein truely to re­ioyce. But if so bee that wee haue so reioyced in the principall blessings, that in steed of them, the other haue beene vile vnto vs, certainely this will teach vs 1. King. 5. 6. Math. 6. 33. to ioy in them: though these bee taken from vs, and beeing wise with the blessed Salomon to preferre [Page 36] the greater blessings, we shall haue the lesse also cast ouer Math. 6. 33. and aboue into the rekoning vnto vs, that so our ioy may be full wanting nothing: and so vsing the lesse, that wee do not set our hearts vpon them, but are able to extend our ioy vnto the giuer of them, wee shall by this meanes Math. 25. And make vs such friends euen of these out ward things, as that they shall further vs to euerlasting ha­bitations. 1. Cor. 15. Luk. 6. 38. beeing found faithfull in a little, bee made stewardes of greater blessings, that so returning all vnto our God in that small measure which we enioy in this life, he may be all in all vnto vs in an heaped vp measure in the life to come. And thus ordering our ioy shall wee find it to bee in the Lord, and so shall wee also find it by the right measure thereof, proportioned both according to the things wee doe inioy, as they doe exceede each other in worth and excellencie, and also to the right vse and im­ployment thereof. So doeth our Sauiour giue his disci­ples the rule, when he had giuen them that excellent gift of subduing all aduerse power. But reioyce not in this that the Spirits are subdued vnto you; but reioyce rather that your VVhich shalbe furthered by knowing the right measure. Luke. 10. 20. names are written in heauen: therein not forbidding them to reioyce at all in these excellent gifts, (for they were great blessings of GOD, and therefore they might lawfully reioyce in them,) but teaching them therein a true measure of their ioy, that they should more reioyce VVhich is best tried by the des­couery of two extreames. in the more excellent blessings. The best apprehension of this right measure, shall bee gained by the discouerie of two extreames, either of reioycing too much, when the cause doth not require, or of reioycing too little, if the mat­ter be of moment: Wouldst thou know in this deliuerance, 1 of reioycing to much which shalbe discerned in this deliue­rance If it haue not bette­red vs to heauen Luk. 1. 74. 75. howe thou maiest reioyce too much? If it hath not bettered thee in the way to heauen: If thou hast not an­swered the end of a deliuerance, euen to serue thy God more conscionably in newnesse of life: If thou art so set vpon thy lyes, and bound in the seate of the scorners, that thou hatest to bee reformed, for all these mercies: though all things are renewed vnto thee, yet thou remaynest in thine olde sinnes. If it bee not If we be not renued with the blessings. more ioy vnto thee to doe righteously, then to receiue [Page 37] good at the hands of GOD; Why takest thou the If we reioyce not more in well­doing then in the blessing. Pro 21. 15. Psa 50. 18. Eccles. 2. 2. name of GOD in thy mouth, seeing thou hatest to bee reformed? wretch that thou art, what hast thou to doe with ioy, that still reioycest in thy sinne? Thou maiest well say vnto laughter thou art madde, and vnto ioy depart farre from mee. Surely any ioy in this case is too much vnto thee. Wouldest thou haue a president to direct thee heerein? when the Lord had deliuered the Iewes from the handes of the Ethiopians, it is recorded by Thus did the saints approue their ioy. 2. Chro. 15. 8. the holy Ghost, that Asa their King beeing incouraged by the prophets of the Lord, the First worke that hee did, was to purge the land of all it abhominations. And so per­formed true thankefulnesse vnto his GOD in deedes and not in wordes. Afterwardes hee gathered togi­ther all the remainder of the people to Ierusalem, to offer sa­crifice vnto the Lord, and to make a couenant with him, of 10. most faithfull seruice. Which, when they had perfor­med in most solemne, and effectuall manner, and bound themselues, further to the same by an oath, yea fur­ther by a most grieuous penaltie of death for default They reioyced for the deliue­rance when they had made a couenant with God for a better life. therein. The Spirit witnesseth that, all Iudah reioyced at the oath, and therevpon followed a most comfortable blessing, that the Lord gaue them rest round about. Marke I pray you in this example the true vse and intertain­ment of a deliuerance. Heere is sinne first remoued, which was the cause of the former danger, that so the like might not after befall them. Then heere is a course ta­ken to preuent sinne to come, by most euident signes of true conuersion vnto GOD, that so they might in­ioy both temporall, and spirituall happienesse. And then, when the Lord was first made glad with the conuer­sion of his seruants, and when the Angells had cause of ioy for the repentance of sinners, then came ioy in a right order from heauen vnto earth, and the vessells beeing thus fitted to receaue this heauenly influence, the holy Ghost recordeth, that the people reioyced, and [Page 38] showted euen vp to heauen, as making a sweete consent therein with God and the Angels. Oh neuer let vs looke And so must we trie the measure of our ioy, if it hath proceeded from our recon­ciliation with God, otherwise it is vnseasonable. Amos 5. 18. 19. to reioyce aright in earth, if by our vnfained sorrow for sinne, we haue not caused ioy in heauen. And if so be wee haue reioyced before the couenant bee made, know wee that our ioy is vnseasonable, and too much, if any. The very ioy of the Dragons shall be better accepted of God, then the reioycing of such sinners, that proceedes not from repentance. Oh let vs haue respect at least vnto our Seede and posteritie. Doe wee know what we doe, by this entertainement of a deliuerance, as to reioyce there­in without reformation of our liues? Surely wee pro­uoke the Lord to hate our feast dayes, hee hath protested Amos. 5. 21. hee will not smell in our solemne assemblies; But doe they prouoke mee (sayeth the Lord) and not rather them­selues, to the confusion of their faces? Yes surely, as our Ier. 7. 19. Sauiour would doe no more workes in his owne countrey, And shall be the occasion to de­priue vs: Math. 13. 58. because of their vnbeleefe: so let vs not looke hereafter for the like wonderfull worke of GOD, if this bee the best fruite, the multiplying of our sinnes: and then consider what wrong wee shall doe vnto posteritie, from whome wee shall bee the occasion to take such And our posteri­tie of the like mercies. great mercies, and so expose them vnto such fearefull de­solations as follow therevpon.

To leade thee a little further in the examining of thy selfe, concerning thy exceeding in this measure of 2. Triall of our ioy exceeding. Amos. 6. 3. VVhen wee so reioyce for our own good as that we do not sor­row with al for the afflictions of others. ioy; art thou deliuered, and therefore thou mayest re­ioyce? Oh but remember that Ioseph is in affliction, and therefore thou must sorrow too. If therefore thou canst not bee more sorrowfull in the sorrow of the afflicted, then ioy­full in respect of thine owne priuate good, surely thy reioy­fing is not good. Thou takest too much ioye vnto thy selfe, and giuest too little sorrow vnto the cause of thy brother.

To lead thee yet a step further, in the examining of 3 Triall that we reioyce too much. thine excesse. Is the Church of God deliuered, and [Page 39] therefore thou mayest reioyce? Oh but remember the Apostles rule, in a case not vnlike. As hee would not haue other men eased, that wee should bee grieued, but the matter 2. Cor. 8. 13. so disposed, that there may be an equalitie: so in this case of reioycing, wee must not so inlarge our selues, that our brethren may be grieued thereby: but wee must now so temper our ioy, that there may be an equalitie, that all the If we take such libertie therein which may be occasion to grieue others. 1. Not the ene­mies of God, for these we may grieue. Psa 112. 9. 10. Yea reioyce in the vengeance that is inflicted vpon them. Psa. 58. 9. Saints of God may reioyce with vs, that haue beene par­taker of the same benefite with vs, as their conditions, and meanes doe require. Indeed if the wicked shall see Gods mercie vpon vs, and bee angrie; If he shall gnash his teeth, and consume away; If the male-contents and runne­gates, that gaped for the spoile, being now disappointed thereof, hang downe their heads, and eate their hearts with sorrow for the same, as it is the righteous iudgement of GOD vpon them; so ought we euen to inlarge our ioy, that they may be the rather grieued and vexed there­by: Yea wee are to make it the matter of our ioy, to see the vengeance that is light vpon them: so that our ioy bee spirituall euen in the Lord, that they may take no aduan­tage against vs: so that wee adde vnto their affliction, not as they are ours, but enemies vnto God. But here is the point; doest thou reioyce in this happy deliuerance, and wouldest thou learne the true measure therein? Surely this is it; So reioyce that all may reioyce with thee; Grieue not thy GOD, and his Saints, by the prophanesse of thy Exod. 15. Moyses and Miriam were carefull herein. ioy: Remember how Moses and Miriam carried the matter. That their ioy might not be subiect to propha­nesse and sensualitie: Moses and the men reioyced by them­selues: Miriam and the women reioyced by themselues, Such dancing is allowable, if the cause be spirituall. Grieue not the poore, by taking too much libertie in the meanes of thy ioy: deuouring that in thine excesse, which is the blood of the poore. Remember the care that the Iewes Here was the Iewes care ex­cellent. had in this case: They sent not onely presents to their neighbours that could requite them againe, but they gaue [Page 40] gifts to the poore, that their hearts might bee cheered also. Notable was the care of good Nehemiah, to this purpose. And so was Nehemiahs, that in the generall cause of ioy all might reioyce. Nehem. 5. When the Church was deliuered out of captiuitie, and Ie­rusalem was building vp againe: and it fell out by reason of the inequalitie betweene the rich and the poore, that the rich, insteed of reioycing, the poore with their aboūdance and superfluitie, became very grieuous burdens vnto them, by bringing them into slauerie and cruell oppressi­on; To this end he perswades the rich to leaue their oppression. 8. verse. The good gouernour Nehemiah pleades the cause of the poore, and by his courage and example so prouideth, that in this generall cause of ioy, none might bee exemp­ted. Thus doth hee plead for the poore against the migh­tie. We according to our habilitie haue redeemed our brethren the Iewes, which were solde vnto the Heathen, that they also might reioyce with vs: And will you sell them againe, or shall they be sold vnto vs, that they may be grieued, and we re­ioyce? So saith the Spirit, he stopped their mouthes, they held A good lesson for our oppressors. their peace, and could not answer. Oh that our oppressors and inclosers, were thus put to silence, that they were not a­ble to answere their selling and thrusting out of the poore: Well, when he hath thus put them to silence, though hee might haue commanded (as he was their gouernour,) yet he falles to intreate them for a restitution in this case, that so the blessing of the poore might be vpon them, and they might cause the hearts of the widowes to reioyce. And what followed herevpon? The rich are perswaded, and the poore are eased, and so the mouthes of all are opened to praise the Lord. But is this all? doth Nehemiah play the And himselfe enlargeth his compassion to the furtherance of this generall ioy. Pharise, that would lay a burthen vpon others, which he would not beare himselfe? No surely, marke (I pray you) his tender compassion and charitie herein. Though he was no oppressour, and therefore could restore nothing, yet see how willing he is to part with his owne, yea euen with that which serued for the maintenance of his estate. In abating of his necessary allowance. 14. verse. For twelue yeares space (he professeth) that he had not ea­ten the bread of the gouernour. And whereas the former [Page 41] gouernours had beene chargeable to the people, by taking of their bread and wine, and he did not so: And he giues the rea­son, because he feared God. Not that simplie it is not law­full for a religious Gouernour, to bee maintained by the common-wealth; for indeed it is most righteous and ne­cessarie to be done. But the meaning is to confirme vs this Though other­wise lawfull. rule, concerning equalitie of ioy, that in a case of extremitie, when others are in want; and wee by taking our vtmost due, may adde vnto their affliction, if it shall please God But yet in such a case of extremi­ty to remit of our right is an extraordinary note of the feare of God. to make vs equall in the generall blessing, wherein all are to reioyce: we are so to dispose of our right in inferiour blessings, that they may be meanes to further vs in the right entertainment of the greater, yeelding somewhat of our state and outward maintenance vnto others (so as we may notwithstanding, leaue a competencie to our selues, to maintaine a reasonable port) that so they may ioyne with A good president for our Nehemi­ahs. VVhich if they do not obserue they shall signi­fie they could haue beene wil­ling the poore had beene swept away so they had escaped. And further prouoke to cry for vengeaunce while they are reioycing, so shall the Lord heare their cry and confound the others ioy. Let vs not there­fore, now God hath lengthned out our steward­ships, beat our fellow seruants. vs in this dutie of thanks-giuing, as they are ioyned with vs in the blessing of the deliuerance: Otherwise wee shall not onely signifie that wee could haue beene well ridde of them, that we had not cared, so the iudgement had swept them away, seeing we are escaped, as counting them bur­dens vnto the land, and eye-sores vnto vs; but further also giuing them occasion of griefe, when we should all reioyce. This must needs follow herevpon, that they crying vnto the Lord for vengeance against vs, while we are reioycing in the Lord, for his mercies towards vs: The Lord will heare their crye, and confound our ioy, by deliuering them out of trouble, and casting vs in their stead. Oh that wee were wise to consider these things, that by this we would trye our ioy, whether it exceed or no: if it be the occasion of griefe vnto others? Farre be it from vs, that seeing the Lord hath preuented this mischiefe, and so hath length­ned the date of our Stewardships, therefore we shall fall to beating of our fellow seruants vpon presumption, that our maister will now deferre his comming, because he hath so lately knocked at our doores, and so insteed of furthe­ring the generall ioy, by the renuing of our liues, we shall [Page 43] yet send the poore into the house of mourning, and there­by Least our mais­ter take vs in our cruelty and giue vs measure accordingly. make vp the measure of our sinne. (Surely saith our Sauiour) that seruants Maister will come in a day, when hee looketh not for him, and in an houre that he is not aware of, and will cut him off, and giue him his portion with hypocrites, there shall be weeping and gnashing of teeth.

Lastly wouldst thou know, how thou maiest exceed 4. triall that we reioice too much, if we so re [...]oyce now, that we may not reioyce hereafter. in this ioy; Surely if thou doest so ioy now, that thou mai­est not reioyce hereafter, either by exceeding in the outward meanes, whereby thy estate shall vnnecessarily be impai­red, or else by giuing the bridle vnto thy carnall affections; thou art hereby hindered in the wayes of godlinesse, and art decayed in thy zeale and courage for the truth. So that howsoeuer the Lord hath giuen thee thy desire, in deliue­ring VVhich shall fall out if this de­liuerance be the cause of our decay in Zeale. Math. 25. thee from the hands of thine enemies yet he hath sent leannesse into thy soule, and that little which thou seemest to haue had, is taken away from thee, thou hast reioyced too much, and hast wilfully ryoted thy stock, which might haue serued thee all thy life long. Certainely, if wee shall but once learne how to reioyce aright, it will be a bountifull stock to maintaine vs all our liues, not onely when God doth Iob. 1. giue, (wherein vsually the wicked doe reioyce) but euen when God doth take away, which is the most excellent triall of an holy and constant ioy.

Examine therefore thy selfe on the other side, by the other extreame, how thou mayest reioyce too little, in this 2. Generall tri­all of reioycing too little. deliuerance and so for want of vessels the oyle may cease. Surely if thou doest so onely reioyce in this deliuerance, cōferred vpō thee as that thou art not of Moses mind, that Num. 11. 29. all the Lords people may be partakers thereof: That thou doest not wish withall, a generall and finall deliuerie of the Church of God out of all her troubles, Nay, doest not la­bour in thy calling, the conuersion of thy brother, that he Luk. 22. 32. may be deliuered from the bondage of Sathan: thy reioy­cing is too short, as wanting both faith in the promises of God, yea and loue also, in not prouoking others to be par­takers thereof? nay if thou art not so glad of the blessing [Page 42] which thou hast receiued, as that, though it doe not euery way answer thine expectation, yet thou canst submit thy selfe, vnto the measure that God hath allotted thee, & vsing the present good vnto the glory of thy God, thou shalt waite with patience the increase thereof, not grudging at that lit­tle which thou hast in respect of others, but wisely consi­dering how little thou hast deserued, yet also doest thou re­ioyce too little, because thou doest not reioyce in God, sub­mitting thy selfe to his will: nay further, yet to sound thy conscience, if thou doest so onely reioyce in the blessing thou hast receiued, as that thou art not prepared in thy heart to vndergoe the contrarie, if thy God haue a purpose to trie thee by the same: surely yet thy reioycing is too short, as not proceeding from true contentation, aswell to want, as to abound. Againe, if thou shalt so reioyce in the good thou Phil. 4. 12. 3. Triall of our reioycing too ittle. hast receiued, as not to be emptied in thy selfe, wholy in the conceit of thine owne worthinesse, and to acknowledge that thou art so farre frō deseruing this blessing, as that nothing is due vnto thee, but shame and confusion of thy face: that thou hadst had thy desert if the enemy had preuailed, and God might haue beene glorified in thy iust confusion, be­cause thou hast continually rebelled against him. Surely yet also thy reioycing is too short, as being not seasoned with true humility, for want whereof it shalbe taken frō thee.

Lastly, if thou canst so onely reioyce in the blessing 4. Triall of our reioycing too little. thou hast receiued, as not to see further by the same, into the blessings of the life to come, that so thy ioy in this deliue­rance, may bee a pledge vnto thee of that full cup of ioy which shall tunne ouer in thy finall deliuerance, out of all thy troubles, so that the sight of that ioy (though it be a far off) shall yet so rauish thy heart with the feeling thereof, as that it shall vtterly drowne, and swallow vp all sense of pre­sent ioy, for any present blessing whatsoeuer, euen yet also thy ioy is too short, as being a blind and fading ioy, which Psal. 14. cannot see a farre off, and indeed the portion which God hath giuen thee in this life, that so thou mayest not share with the godly in the life to come.

[Page 44] Oh consider this, wee that haue beene partakers of his great deliuerance, whether it hath wrought in our hearts such ioy which shall neuer be taken away from vs. Cer­tenly if we shall thus reioyce, we shall reioyce in the Lord, and then it followeth that we shall also trust in him, our ioy shall be the meanes to confirme our fayth, and our faith, shall be the meanes to confirme our ioy, that no man shalbe able to take it away from vs. It followeth. ‘And shall trust in him.’

Lohere the sauing effect of all Gods mercies in his This is a fift effect of great deliue­rances as being indeed the true seasoning of all the rest: and that where­in the saints do quiet their harts namelie trust & confidence in God. Rom. 14. 23. Psa. 33. 21. 1. Pet. 1. 9. children, they shall cause vs to trust and waite vpon our God, as beeing the onely testimonie of our right in these blessings, beeing the most excellent try all of our true ioy in thē, Being a liuely euidence, that they are sanctified to vs, & by experience of Gods mercy confirming our faith for the time to come: for neither haue we any right in Gods mercies, vnlesse wee receiue by faith, neither can we true­ly reioyce in them, vnlesse by faith we giue the glory vnto God for them neither though we haue right vnto them, shall they yet be sanctified vnto vs, vnlesse they be matter for the confirmation of our faith. As therefore we haue beene taught how to temper our ioy that it may bee mat­ter how to increase our faith: so let vs learne in a worde how to irye our faith, that so it may bee meanes of the in­crease of our ioy, that the end of our faith, may be the ac­complishment of our ioy in the full saluation of our soules for euer.

There are the notes to trye our faith by. Is thy heart The trial therof. 1. In ouercom­ming all euill. 2. In obtayning euery good. Euills are either 1. simply euill as finne 2. Euill by 1. Opinion, as 2. Afflictions, a­buse, outward blessings. fixed and setled on God? then surely, there is no euill which thou shalt not vndercome, there is no good thing which thou shalt not be maister of. The euils that do vsually assault our faith are of two sorts, the first are such as are simply euil, and these are such temptations and sinnes that hang so fast vpon vs. The second are such things as beeing not euill in themselues are yet notwithstanding either by opinion or vse made euill vnto vs, those which are good in them­selues, and yet euill by opinion, are such punishments and [Page 45] afflictions as from time to time, are inflicted vppon vs. These which being good in themselues are made euill by a­buse, are the temporal blessings of this life, as riches, honour, and such like: And to these in some sort may be referred the things that are called indifferent. Wouldst thou nowe Triall of faith in ouer comming of finne, because. try thy selfe whether thou bee in the faith or no? Exa­mine first thy selfe by thy conquest, or sinne. If thou say­est, thou hast no sinne, thou deceiuest thy selfe. Trie therefore thy selfe by thy victories ouer sinne. Doth sinne assault thee & Satan intice, behold here is the victory of thy faith, that thou consentest not to that wicked one. Doest thou con­sent All are sinners. 1. Ioh. 1. 8. 1. Not to cons [...]nt vnto sinne and art deceiued by it? yet heere is the victory of thy faith, that thou runnest not willingly with thy full consent, but art drawne violently against the law of thy mind. Hast thou committed the sinne, and doest lie for a 2 Not fully, but with resistance. Rom 7. 23. 3. Not to limit sinne. time in it? yet here is the victory of thy faith, thou shalt be roused out of it. Not so much by the touch of thy consci­ence (for that is common to the wicked) as by the power of the spirit which wil raise thee vp againe. Doest thou fall againe into the same sinnes? yet behold herein is the vi­ctory 4. To weaken the power of sinne. Rom 7. [...]0. of thy faith, they are not thy sinnes (because it is not thou, but sinne that dwelleth in thee) Nay, they are not the same sinnes, neither the same in quality, as hauing lost much of their former force. Neither the same in operations, wor­king 5. Euen by our relapses. lesse hurt. Doest thou desire to bee freed from all sinne? Doest thou grone vnder the burthen, and 6. Desire of death, to be deli­uered from sin. Rom. 7. 24. 1. Cor. 15. cry out? O wretched man that thou art, who shall deliuer thee from this body of sinne? Behold heere is a meane victo­ry of thy faith. Be it vnto thee according as thou beleeuest, Corruption in due time, shalbe cloathed with Corrupti­on. Thus maiest thou trye thy faith by thy sinnes, and in the seuerall victories thereof, confirme thy selfe therein, not by each of them seuerally, but by all of them in degrees: As the Lord, shall lead thee along in the experience of these conquests.

As for those euils which are so conceiued in the world, [Page 46] namely the euills of afflictions, which are iustly lead vp­on thee. Examine the victory of thy faith ouer these, e­uen by these rules. Art thou a christian, and is affliction thy portion? Let this be the first triall of thy faith, to pre­pare Preparing vs to them before they come. 2. Tim. 3. 13. 1. Pet. 5. 7. Submitting vs to them when they come. Psa. 37. 7. 1. By following our cal [...]ings therein. Psa. 37. 4. thy soule vnto them: Put it in thy reckoning, if thou wilt liue godly in Christ Iesus, that thou must necessarily suf­fer great afflictions. Art thou entred into the combate, and wouldst thou haue a triall of a conquest? First sub­mit thy selfe willingly vnder the mighty hand of GOD, that thou maiest witnesse thy submission, be are pacient­ly what thy Lord hath laid vpon thee that thy patience may bee exercised, Lay voluntary afflictions vpon thy selfe, follow thy calling euen in thy greatest trou­bles.

Giue not thy bodie to fretting at the prosperity of o­thers, 2. and exami­ning ourselues dayly to find out the cause. Psa. 37. 1. but fall to examining thy selfe, why it is thus with thee. Hauing found out the cause eyther Sinne, or Try­all; If sinne bee the cause by repentance remoue it: If Tryall bee the cause, to make experience of Gods graces in thee, examine thy selfe, againe how thou hast v­sed the blessings of GOD, see whether some rust of negligence or corruption, hath not fastned vpon thee: If thou shalt find it so, yeeld thy selfe willingly to the try­all, Psa. 34. So shalt thou become conque­rer on them all. follow thy GOD in purging out thy drosse, so at length thy righteousnesse shall breake out as the light, and thy wel doing as the noone day.

And thus shall thy faith triumph in all these troubles, Though thou art afflicted, yet shalt thou not bee in distresse; persecuted thou maiest bee; but thou shalt not 2. Cor. 4. 9. be forsaken, cast downe thou shalt bee, and yet thou shalt not perish, die thou doest continually, and yet behold thou liuest; neuer free from sorrow, and yet alwaies reioy­cing, beeing poore thy selfe, and yet making manie rich, 2. Cor. 6. 7. 8. 9. hauing nothing, and yet possessing all things, though the out­ward man perish, yet thy inward man is renewed dayly, and these light afflictions which are but for a moment causeth 2. Cor. 4. 16. 17 [Page 47] vnto thee a farre more excellent and eternall weight of glory.

Thus shalt thou not onely in affliction, be more then a Conquerour, through the Supporting hand of GOD gi­uing Rom. 8 37. testimony vnto thyne innocencie, euen in the face of thine enemies

But further also by trusting in GOD thou shalt be deliuered out of them all, not onely from such snares as are layde to intrappe thee in this life, but through faith thou shalt in the ende, haue a full conquest ouer them all: GOD shall wipe away all teares from thine eies, Reu. 12. 5. In this life so far as shall make for thy good. there shalbe no more death, nor sorrowe, nor crying. For GOD shall tread Sathan, and all thine enemies vnder thy feete.

Lo heere the victory of thy faith ouer all thy trou­bles, by which thou mayest try thy selfe whether thou art in the faith or no. As thy faith, (if it be found) will vphold thee in all thy troubles, that thou sincke not vnder them, and deliuer thee also, so farre out of them, in this life, as shall stand with Gods glory and And finally by death out of them all. thine, especial aduantage, so will it not leaue thee, till it haue freed thee from all thy troubles, and offered thee vp in marriage for euer vnto thy bridgrome Christ Iesus.

Thus shall thy faith inable thee to triumphe ouer all afflictions, and so shall it teach thee the right vse This shall it also further them, the ouer com­ming of such euills as are incident to out­ward blessings. Teaching thee to set a true rate vpon them. of these outward things that so they may not bee snares and euills vnto thee.

It shall teach thee first to rate them at their iust and true value, neither so to ouerprize them, as to thinke none like vnto them, as Esau did, that so wee may loose the better blessings: Neither so to vnderrate them as not to account them the good blessings of GOD, for which wee must not giue accoumpt at the daye of the comming of our Lord and Sauiour Iesus Christ. [Page 48] Our faith hauing taught vs to giue them their true worth, will heereby also direct vs, for the holy obtaining of them, both in respect of the right order (which is to be obserued 1. To procure them by holy or­der 2. by true meanes and 3. in a right measure. therein) as also in the meanes, that must further vs to the same, and also in the measure of our seeking these blessings: concerning the order, it hath this rule out of the word. First seeke the kingdom of heauen & the righteousnesse therof, and all other things shall be cast thereunto. Whereby wee are A rule for the order. Math. 6. 36. To seeke them in the second place, and: 2. VVith condi­cion submitting thy will, to the wil of God. 1. Tim. 5. 8. taught, as to seeke, first the best things that so wee may haue a right in these: so not to neglect these things altogither, though now they shalbe cast vpon vs, vpon presumption of Gods prouidence, if wee follow the better: but to remember we haue a calling to be imployed in, and supplied also by these things, which if we neglect, we are worse then infidells, which we must follow that we may be humbled thereby. So hath GOD disposed the obtaining of these things, and so is faith guided in the right order, of procuring of thē. The triall is that. 1. our seeking of these things do not hinder our enioying of the better. 2 that though God hath Triall of this right and order­ly seeking. 1 If they doe hinder vs in the better things but that our spirituall gaine exceed our car­nall. 2. If wee spend more time in seeking the other, thē these things, we may imagine otherwise. Faiths assistance herein. allotted vs (as we may foolishly imagine) six dayes for these things, & but one for the other, yet we imploy more time in seeking the things of the soule, thē the things of the body; yea indeede in the seeking of these outward things which concerne this life, we may haue this testimonie, as that we shal in these seeke onely greater things. And herein our faith doeth helpe vs exceedingly, as both assuring vs that wee seeke these thinges not for themselues; no not so much for our owne vse as for Gods glory (whose good blessings they are) and therefore, that wee may yeeld obedience to his com­mandements: and not despise his blessings. Therfore, wee ac­compt them worth the seeking, and also in the seeking of them, thus resoluing our consciences that we seeke them not for themselues to rest in them, but that they may bee stepps vnto vs for greater blessings, euen such as do concerne the saluation of our soules. Thus doeth our faith teach vs to seeke them in a right order: and so enableth vs to ouer­come hereby many dangerous euills, that in our prepost­sterous [Page 49] seeking of these things doe vsually ouertake vs, and thereby makes these good blessings euill vnto vs. For hereby as idlenesse and negligence is condemned, e­uen 1. Idlenes. in those that thinke they haue a priuiledge hereunto, in regard of a more excellent calling, whereby they either faile in the obtaining of these things, or els haue them cast vpon them as a curse, and not a blessing: so the false ground hereof (euen presumption in Gods prouidence) is al­so wisely reiected, hereby faithlesse and greedie hunting 2. Greediecoue­tousnes which is the cause of many evills. after these things, is also conuinced, whereby making haste to be rich, wee cannot bee innocent [...]and so the bloud of the poore b [...]ing in our houses, bring a curse both vpon them and the owners thereof: yea, further also, this euill follo­weth herevpon; that ouer hastie getting, shall be punished with two slow spending: wee, which were so distrustfull in 1. Mingling blood with our riches. getting, shalbe as faithlesse in keeping: both for loue of that, which wee haue got, and for loue also vnto our selues, whereby fearing want, (where there is such fulnesse) wee therefore depriue our selues of the present comfort: either vpon a malicious ioy, that we shall haue it when others do 2. Faithlesse keeping. want, or vpon a desperate feare, that wee may heereafter want our selues. All which euills, as verie happilie, doeth our faith ouercome in guiding vs in the right order of seeking these blessings (as heretofore hath beene showen) so doeth it further also guide vs, in the true meanes, for the 3. Feareful loo­sing. obtaining of them, and so ouercometh such euills as are incident heereunto. To this end it hath his rule from the giuer of all blessings, who teacheth vs to pray, Giue vs this day our daylie bread, thereby implying that as they are not Faiths rule a­gainst these euils VVhich is praier Luk. 11. 3. ours but the free gift of God, so wee must seeke them as gifts, not in the confidence of our worthinesse, but in the af­fiance of Gods mercie. And in that we must pray for the ob­tayning of them, the Spirit signifieth, that as to the obtay­ning of them, wee must not onely vse bodyly labour, but Spirituall too (as being the right and effectuall meanes to preuaile with our God for them) and a testimonie also of our right and interest in them: so when wee haue [Page 50] obtained them (as many are borne to great possessions, and therefore, because they haue them without bodily la­bour, therfore they care not for the other meanes to estate Tea euen they that haue them left vnto them. 1. Tim. 4. 5. them truely in them) yet also must we further intitle, and secure our estate in them, by spirituall meanes, as by prayer, and the word, being onely sanctified and so secured vnto vs. Whereby it shall come to passe, that seeking them by these true and holy meanes, either wee shall obtaine what wee seeke, or what is answerable vnto it, to the glory of God, So shal we either haue what we aske, or what is answereable to it. So shall we learne to keepe them. And to vse them aright. and our greater aduantage: by which we shall learne, if we haue not these things, not to condemne God, but our selues, as hauing not vsed the right meanes in obtaining them: and if wee haue them, seeing they are kept by the same meanes that they are gotten; therefore we shall also learne to preserue them by prayer, and such spirituall meanes: whereby wee may both be blessed in the true vse of them, and also assured of the continuance of them, so farre as they shall make for our good, and the glorie of God. Thus doth thy faith enable thee to preuent these euils: and thus doth it also guide thee, in the true measure of seeking these things: that liuing by faith & not by sence, & thereby find­ing, 2. Cor. 5. 7. that life consisteth not in aboundance, but in the blessing of God, we shall so seeke these things in their true qualitie, as Math. 6. they are fitte and agreeable vnto our natures and cal­lings: and wee shall also seeke them in their true measure, such as may stand with our callings, necessities, and present occasions; yet subordinated to an holy care of our posteritie, So wee haue a care of posterity, subordinated to the speciall pru­d [...]nce of God. VVhich shalbe perceiued by true contentati­onin what wee haue. and the speciall prouidence of God, watching so alwayes ouer vs, that if he haue giuen vs his sonne, he will also to­gether with him, giue vs all these things: and contenting our selues, with that right wee haue in them, that though all are not fitte for vs, yet all are ours, to bee in such mea­sure supplyed vnto vs, as may iustifie aboundantly our right in them, and make them pledges vnto vs of greater blessings.

Thus doth our faith direct vs in the right seeking of [Page 51] these blessings, concerning the qualitie and measure there­of, and so teacheth vs to ouercome many euils, which for want of this true proportion wee fall into, and so make these blessings euill vnto vs: not onely that euill de­sire of money, (which is the roote of all euill, and makes thy riches a pitte to drowne thee in) but further also, the 1. Tim. 6. 10. 1. The euil desire of mony and the cause thereof. 2. The ignorance of our selues, and the cause therof 3. Selfe loue. cause of this euill, namely the ignorance of thy selfe, and what is fit for thee, yea further also, the fruite of this euill, euen selfe-loue of thy selfe, as conceiuing thy selfe worthy of the best, and therefore thou wilt seeke with the best, why shouldst not thou haue as much as hee: wherevpon follow two other euills, Enuie against thy neighbour, (whose portion is fatter then thine,) and murmuring against GOD, that in thy opinion deales not so bounti­fully with his childe, as with prophane Esau. All these temptations, thy faith maketh thee to ouercome; and yet further directeth thee to vse the blessing; It teacheth Math. 25. thee to vse it, not to bury it in the ground, because it was giuen thee to that end: In respect of thy selfe, it teacheth thee to vse it soberly, euen so to vse it as though thou vsed it not, making it thy seruant for thy better occasions, and 1. Cor. 7. 31. not thy maister, eyther by too sparing, or ryotous abuse of it: In respect of others, it teacheth thee to cast thy bread vpon the waters, plentifully to distribute, and yet Eccle. 11. 1. not without hope of requitall, though not from man (for this were to liue by sense) yet from a bountifull GOD, whereby wee approue our selues truely to liue the life of faith.

And that wee may vndoubtedly binde the Lord vn­to vs, beholde here a further power of faith, teaching vs as to bee contented with what wee haue, so to re­turne 1. Cor. 10. 32. 1. Thes. 5. 22. the glorie thereof in thankefulnesse vnto our GOD. By which wee shall not onely auoide distrustfull care in the keeping, and feare for the losse of these earthly and transitorie things, (Two euills that doe make our possession theft, and which turnes our enioying into sorrow) [Page 52] but further also, wee shall not feare to giue vp our ac­count for them, as hauing laid vp in store a good foun­dation for our selues by them, against the time to come, 1. Tim. 6. 19. whereby we may obtaine eternall life. And that nothing may be wanting for our full comfort herein: as by faith, we are taught to vse these blessings aright, so by scattering Pro. 11. 24. And hereby also furthering vs. thus the blessings that the Lord hath bestowed vpon vs, on our selues soberly, on others plentifully, on our God thankfully, the holy Ghost witnesseth, that wee shall haue plentie, and aboundance; the oyle in the cruse, and the meale in the By these things to la [...] a good fou [...]dation against the day of Christ. battell shall not be wasted, vntill the Lord bring thee to that plentie, where there shall bee no more neede of these things Thus shall thou fight, the good fight of faith, a­gainst all the difficulties that may assault thee, in these outward things, and so ouercoming such euilles as by abuse they are incident vnto, that little which thou hast, shall be better then great riches of the vngodly, as being a fur­therance vnto thee, of that durable riches, and neuer fading honour which remaines with, thee for euer in the king­dome Psa 37 16. Psa. 8. 18. of heauen.

And now enlarge thy heart, and consider yet further the wonderfull conquests of thy faith: What good thing is there, which heauen and earth doeth afford, which is not ours by the power of a liuely faith? What should I tell you of the creatures of GOD? the Creator himselfe is o­uercome by faith. Howe doeth the prayer of the faithfull Not onely the streames. Iames 5. 16. Exod. 32. But the foun­taine A [...]mightie god who by faith is bound vnto vs. preuaile, if it be feruent? are the heauens opened and shut by faith? Yea, hell it selfe, and all the powers thereof are sub­iect thereunto. Is this the victorie of our faith, that it ouer­cometh the world? Nay, herein behold the glorious con­quest thereof that it ouercometh him, that made the world. Let me alone (saith God vn [...]o Moses) where he p [...]ai­ed vnto him for the people: So strongly had Moses tied the Lord vnto him by his faithfull prayer. What can wee desire more? Behold heere the victorie of faith, and learne to try thy selfe by these things, whether this deliuerance hath confirmed thy faith in God, whether thou bee in the, [Page 53] faith, or no? And for our further triall and conclusion of these meditations consider wee, what the holy Ghost addeth. ‘And all that are vpright in heart shall reioyce.’

Therein (as I take it) giuing vs a notable touchstone to Psa. 73. 1. Math. 5. 8. The soundnes of the heart is the tryall of true righ­teousnes. Pro. 23. 26. Psa. 51. 12. 1 Because the heart is that which as God requires first so he fits it that it may bewor­thilie giuen vnto him. discerne that true righteousnesse which is of faith, namely by the soundnes and vprightnesse of the heart. So doth the spirit describe those that are truel [...] righteous & so may true righ­teousnesse best be iudged, euen frō the soūdnes & sincerity of the heart, for as the heart is that which principally God re­quires as knowing that if it be giuen vp vnto him, the rest will follow. So is it that, which first he fittes, that it may be yeelded vp vnto him, as an acceptable sacrifice vnto his Maiestie, by purifiing the same by faith, through the Minis­terie of the word. And seeing the heart is the fountaine, and originall of all our actions, therefore the fountaine be­ing purged, the streames must needes be pure, and though happily (through imperfection) they may in part be pol­luted, yet seeing the fountaine is purged, therefore cer­tenly shall the streames one day bee clensed also, and in 2. The heart is the roote and fountaine. And if the roote be holy the braunches are holy too. 2. Cor. 8. 12. 1. Ioh. 3. 21. the meane time wee shall bee accepted, not according to the streame of our outward actions, but answerable to the fountaine, euen the purpose of our hearts. And surely see­ing we haue heerein onely boldnesse before GOD, ene [...]y the testimonie of our conscience, that it doeth not condemne vs: and this, not so much in regard of the present pu­ritie thereof (which is imperfect) as in that by faith wee still lay hold vpon Iesus Christ, in whome onely we haue 3. Our boldnes before God pro­ceeds from the euidence of the heart. boldnesse to approach the throne of grace, and by whome we are assured of full perfection. And seeing, wee can haue no comfort in what wee doe, nor incouragement to goe forward, vnlesse wee haue the approbation of our con­science for the same, if now our righteousnesse should 4. VVithout which wee haue no comfort in any outward action. Heb. 10. 21. 22. only bee measured by the outward action, and not by the inward purpose of the heart, what boldnesse could wee haué before GOD? seeing our best righteousnesse so measured is as a menstrous cloath. What comfort could [Page 54] wee haue in our outward well doing, seeing, our vines bring forth so small grapes? Besides this, howe should I cleare my self from the note of hypocrisie, if I had not an eui­dence 4. By this triall of our righteous­nes we are freed from hipocrisie. frō my heart, to iustifie my sinceritie, seeing the hy­pocrite may for a time make a fairer shew then possiblely the sound Christian? Nay howe shall I bee established a­gainst such slanders and reproches, as are fastned vpon me? how possibly shall I not sinke vnder the burden of these 5. And comfor­ted against all reproches and slanders what­soeuer. imputations, if my righteousnesse were onely measured by my good name, (which is procured by my outward acti­ons,) and not by the sincerity of my heart in the sight of God? Oh this is it that makes the children of God not to esteeme to bee iudged of men, because their hearts are cleare, they know nothing by themselues: this makes them to disclame 1. Cor 4. 4. the verdict of men, in the court of the world, and to flie to the approbation of the Lord in the court of their con­sciences. By which as deceiuers in the opinion of men, yet 2. Cor. 6. 8. they are true in the sight of God, their conscience bearing them witnesse of the sinceritie of their outward action, though it bee mingled with much corruption, and per­formed with much weakenesse. So the sinceritie of their heart, doeth not onely approue them, in the sight of God, but doeth also imbolden them, euen against the forces of men, that so they may not be discouraged in their grea­test weakenesse, but the power of their sound conscience approuing what is done, doeth thereby prouoke them to 2. Tim. 4. 7. 8. And so at length hauing finished our course, ob­taine the crowne. a further measure of well doing, that so hauing finished their course with ioy, they may in the end attaine that crowne of glory which is laid vp for them, which Iesus Christ the iust shall giue them at that day. Behold here the euidence of this truth, concerning the triall of our righteousnesse, namely, the foundnesse and sinceritie of our hearts.

If now hauing proued a soūd heart, to be the touchstone of true righteousnesse, a further triall shall bee required Now may this sincerity of heart be tryee. Iere. 17. howe this sound heartmay bee knowne: surely, seeing the heart of man is deceitfull aboue al things, who can know it, [Page 55] and the searching thereof, doeth onely belong to God, therefore as we dare not vndertake herein any certen de­termination concerning the hearts of others, yet because the Lord doth vouchsafe vs the assurance of our saluation in this life, the test mony whereof especially proceedeth from the spirit of God, witnessing vnto our spirits that we are his children: as by this we are sure of the soundnesse of our Rom. 8. 19. owne hearts, so do we not want many excellent markes of this inward sincerity.

Wouldst thou therfore know whether thy heart be sin­cere or no? Consider first the meanes whereby it is pur­ged, Act. 15. 9. Rom. 10. 17. namely by faith, applying vnto vs the blood of Christ Ie­sus, and [...]eeing that faith comes by hearing, and hearing by the word of God: Therefore if thou wouldst haue a testimo­ny of the ground worke of sincerity in thy heart, thou must be sure to fetch it from the power of the word. Nowe that thou maiest haue a testimony that thy heart is pur­ged by this meanes, obserue herein the operation of the 1. It broke the heart. 2. Send vs out of our selues. 3. Settle vs in Christ. word vpon thee: hath the word broken thy heart, and sent thee out of thy selfe, causing thee to hunger after Iesus Christ? Behold he that inuites the broken heart to come vnto him, and promiseth our release of that heauy bur­den, is now ready to entertaine thee, and will reioyce thy heart by his gratious presence: Nowe shalt thou bee at 4. In whome we become new creatures. peace with God, and reioyce in the spirit, and this ioy shall no man take away. Art thou in Christ Iesus rooted, & grounded in him now shalt thou grow vp in newnesse of life, If thy heart beleeue to righteousnesse, thy mouth 5. And so shall bring forth fruit accordingly. shall also confesse to saluation, and thy whole life shalbe a sacrifice of obedience vnto GOD. Thou shalt be zealous for thy GOD, without guile in thy calling, humble in thy carriage, patient in thy troubles, ten­der hearted vnto thy brethren: charitable vnto thine ene­mies: Constant shalt thou be, in thy profession, and yet fearefull of thy standing: Thou shalt reioyce in the Saints, and be grie­ued at the wicked: obedient shalt thou be vnto authority, & yet preferre God before men: desirous of death in respect of thy sin, [Page 56] and yet willing to liue in respect of others, not standing at a stay in these things, but still growing in grace, not wedded to the In thankfulnes to GOD. To make sure our election. To stoppe the mouthes of the wicked. To gaine & hold the weake brethren. world, but stil waining thy selfe from it, that so in the end thou maiest be deliuered out of the same. Thus shalt thou be able to try the soundnesse of thy heart by the meanes and se­uerall fruits thereof, and thus if thy heart bee right, shalt thou reioyce in Gods mercies as being very gratious recō ­pences of thy syncerity in this life, and very vndoubted pled­ges vnto thee of euerlasting happines, in the life to come.

Euen so Lord, may all that are true in heart, re [...]oyce in thy mercies, which thou hast shewen vnto vs in this great deliuerance, as in an vndoubted euidence, that thou art Conclusion. yet good vnto Israel, so also a certaine assurance that thou wilt neuer faile vs nor forsake vs, but will deliuer thy Church out of all her troubles. That the assurance here­of quieting our hearts in thee, wee may not bee troubled with any euill tidings, but continuing constant in our ho­ly profession, euen in the greatest rage of all thine and our aduersaries, we may cheerefully runne the race that is set before vs, that hauing fought the good fight of faith, & ha uing finished our course, we may in thy good time, reape the fruit of our labours, and being taken away from the e­uils to come, may for euer be ioyned with our head Christ Iesus, To whom with thine owne maiesty, and God the the blessed spirit, be rendred and ascribed of vs, and of thy whole Church, all honour, praise, domi­nion, power, and maiestie, with all humble and hearty thanks­giuing now and for euermore. Amen.