THE EYE OF FAITH open to GOD.  
Unfolded in a Sermon Preached at the Funeral of that virtuous and Religious Gentlewoman Mrs. JULIAN BLACKWELL, together with a Narration of her virtuous Life and happy Death.  
By JOHN SEDGWICK Bachelor of Divinity, and Preacher of GOD'S Word in London.  Prov 31. 30. Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised. 
LONDON, Printed by GEORGE MILLER. MDCXL.   

TO THE WORSHIPFUL JOHN BLACKWELL Esquire, his Majesty's Grocer, comfort, and happy imitation of the deceased.  
Sir,  
WHilst Ministers preach Funeral Sermons, they find the wind setting in their faces from their auditors: some think that too little, others that too much, and most that what is spoken concerning the dead is but formality or flattery; They report that the Aethiopians do picture Angels black, and Devils white, and I think that they 
Amandus' Polanus Syntag. Theol lib. 20 c. 17.  justly suffer censure who do knowingly call evil good and good evil: yet I deem, that meet and just praise is a due to God's Saints departed, and 
Salatia vivorum, non suffragia mortuorum. Orationes Aug.  though they add not to their honour and happiness being in Heaven; yet they may prove both comforts and instructions to the living left upon earth; especially to such who forgo those with grief whom they for a time enjoyed with love; I do not send the living to the dead with Papists, yet let me tell you, that there are these things comfortable to the living from the dead. 1. Their holiness of life, and comfort in death, grounded evidences for our hope of their future happiness: And 2. That there shall be a time of meeting and enjoying each other again at the last day, such being not lost but gone before us; add to this the good of their examples (which are of great force) for the teaching of posterity; who may take them for their pattern, and so resemble them in their religious courses, that they may seem to survive in them: both these ends are my aim in publishing this Sermon, and with it the just testimony which I gave unto your late loving and beloved Wife, whom death hath freed from all sinful and sorrowful evils, and brought to the enjoyment of her God in Heaven's happiness; she well knew that the world could never make her fully happy; and that Christians are never in their best condition, till that they are in their heavenly condition; I desire not to renew your grief, but to show that I had a share in your loss of that jewel laid up by God in the highest Heavens; whom all your care and cost (which did demonstrate you to be a loving Husband) could not longer continue on earth: whilst she was yours, you did (I confess) what could be done for her credit, comfort, and continuance, and thereby deserved from her that praise which often she gave of you to myself and others; but being gone, there remains a double monument of her; one of her own, for she hath left with you those in whom she liveth, whom (I need not say to you) you must love as a Father, and a little the more for the Mother's sake; another of mine in this Publication, wherein her memory is made precious among the Saints, and perpetuated unto all posterity; a Work done by me upon your own earnest entreaty, and therefore cannot but be welcome unto you. You have your desire, let me have mine. Think of your loss; and remember yourself, and place, in which God hath set you; doing things so, that your comfort within, and credit without, may still be upheld in the Churches of God, amongst whom you have obtained an excellent name: I need to say no more to you, but that I am  
Your much obliged friend, Io: Sedgwick. From my house in S. Dunstances in the East, London.   

To the Reader, and in special to my worthy good Friends, in and about the City of London, Peace, and settling of mind.  
THe shaking of 
A double temper of men in t●mes of danger.  the water doth not more discover the mud that's at the bottom, nor the beating of the pulse the distemper of the body; then Times of Danger do bewray men in point of defect, or excess: now men appear 
1. To be careless.  either to be careless and gracelesly secure, having their eyes bound up, and their consciences so seared, that they neither see or fear any danger: or to be overfearing: having their 
2. To be over fearful.  eyes too open upon, or their hearts too much affected with the sadness, and miseries of the times; the first sort I leave to the vanity of their mind, and sinfulness of their courses, assuring them that their continuance in carnal security is to them an evident forerunner of their future misery: the latter sort I shall advise to consider of these two things: First, that the 
The Springs of overmuch fearing.  overmuch fearing of man's heart in evil times doth arise, from a false eye, or a wrong foundation: I mean the eye, and the Arm of flesh; he that at such time hath no other eye to see withal, then that by which he seethe every thing, or being able to pierce no deeper, or look no higher than natural reason, or outward objects can help him, shall be sure to find that his senses will fail him, and his troubles sink him: Besides, the Arm of Flesh trusted unto, and relied upon, will make him to ebb and flow, and shall hold his spirit in a course of such constant agitation, that in the end he shall flag and faint: Flesh at the best is too weak a prop to stay the soul, a certain impeacher, and empairer of man's confidence, and comfort; and who so do put it into the place of a god, shall undoubtedly find from it the deceive of a creature. Secondly, that the best way to quit ourselves of an overfearing heart in the days of trouble, is to get an eye of Faith, which alone shuts up the eye of sense, and getteth such views of God's Love, Power, and providence, that God is known to be, and also made the sole stay, and staff of the soul; upon whom whosoever truly trusteth he is in such safety, that no malice of men or devils can endanger him. My Brethren, had we the Angelical eyes of faith, we should fear less; though times unto sense are distressful, and almost desperate: this alone can see a better issue then carnal reason can apprehend, and an higher power to protect and guard then humane helps are either liekly or able to afford; this will make a man wait till the fifth Scene of the Tragedy is acted, knowing that troubles have their turn, as springtides have their ebbings: This eye David had in his troubles, as the following Discourse will show you, and this eye I wish unto you all, that your confidences and comforts may abound: and though I hope that many of you have this eye, yet beholding your dimness, and weakness, I have sent unto you these following Meditations upon a Text given unto me, to preach on at the Funeral of Mistress julian Black well, and I desire that they may have the same work upon you that was wrought upon Elisha's servant, that by them you may be enabled to rid your minds of those base and unbelieving fears, wherewithal you have been too long and too much assaulted and perplexed; and may direct your souls amid your troublesome cogitations, and distractions to your only resting place, namely, the strong God in whom all safety and security is to be found, which is the only thing aimed at in the public Preaching, and sought for in the private prayers of him that is your daily remembrancer,  
IO: SEDGWICK.   

THE Eye of faith open to GOD.  PSAL. 141. VER. 8. But mine eyes are unto thee O God the Lord, in thee is my trust, leave not my soul destitute. 
GOD was with David in love, and David was with God in life and that in every condition of his life; the Context doth render David in a very sad calamitous condition, and the Text doth report him unto us in an holy and Christian carriage towards his God, for his eyes were upon him, his confidence in him, and his prayer unto him: a fit behaviour for all Christians in sorrow and distress:  
The words contain two parts,  

1. A believing profession laid down in two choice actions respecting God as their chief object, and they are 

1. The carriage of his eyes from men to God, Mine eyes are unto thee O God the Lord.  
2. The planting or firm placing of his trust or confidence in God the Lord, in thee is my trust.    
2. An hearty petition, the undoubted evidence of his believing profession (a believing heart is a praying heart) Leave not my soul destitute.   
From the whole we see, 
Note. The godly do know theselves both in their grace's an● practices.  that good men do know their own tempers in grace, and speak their own practices in godliness; David did not vaunt himself out of pride, but humbly expresseth himself in that carriage which doth belong unto all Christians in their sad and distressed conditions; I see no reason why Christians may not speak of their gracious practices so be they do it sincerely, humbly, for instruction of others; may not all ages learn from David how to compose their affections and dispose their souls in evil times? but come we more closely to the words.  
Mine eyes are unto thee O God the Lord:  
Whence I conclude,  

Doct.  That in calamitous and distressful conditions, Christians have or should have their eyes unto God the Lord.  
When jehosaphat and the people were in great distress, and the times were full of fears and dangers, insomuch that all humane power and policy failed them, (for the Text saith, They knew not what to, do) than they had their eyes unto God; they say, But our 
2 Chron. 10. 12.  eyes are upon thee. When Stephen 
Acts 7. 5 56.  was stoning he looked up steadfastly into Heaven and saw the glory of God, when David was in danger and the Church in Captivity, they did lift up their eyes to the 
Psa. 121. 1  hills from whence came their help, and had their eyes to God that dwelleth in the Heavens. For the opening of 
123. 1.  the point observe these things.  
First, that God's eyes of mercy and compassion are as surely upon his to behold them for their good, as their eyes can be believingly upon him in the expectation of good from him, a Christian looketh up to God, and God looketh down on a Christian, the Christian saith, O Lord mine eyes are unto thee, and God saith, O Christian mine are upon thee, sure I am; that eye answereth to eye, no man can look up, but God will look down upon him, hence saith God, Surely I have seen the affliction 
Exod. 3. 7.  of my people which are in Egypt, they looked up to God in their groan and cries, and God looks down upon them, in a merciful regarding and relieving of them.  
Secondly, that there are two sorts of eyes by which men do look up unto God.  

1. One are the eyes of the 
Eyes of two sorts.  body, which we may call the eyes of sense.  
2. The other are the eyes of the soul, which are called the eyes of Faith.   
The point is true of both, though the latter be intended.  
Thirdly, that a Christian may have God before his eyes, as well as his eyes unto God in times of afflictions, the 
God before the eyes, what?  former doth note an act of reverential and awful respect begotten in the soul towards God's Majesty at such times especially: for when should men more awe God, and reverence before him, then when they are in and under trouble? the latter doth note the advancings of the soul by the workings of 
The eyes unto God, what?  Faith, to a looking for the promised good from God to a man in and under afflictions; and this is the thing I am to speak of, which I thus open to you.  
1. That there are many special promises for good unto Christians in all (especially) their afflicted conditions, yea God hath promised to make every condition good, according to that of the Apostle, All things shall work 
Rom. 8. 18.  together for good, 
Simile.  even the cross going of the wheels shall further the right going of the clock.  
2. That the heart of a Christian is much lifted up after the enjoyment of the promised good; we do naturally fear evil, and desire good, and though we do see that a man may do us hurt, yet our eyes are not upon him that he should do us hurt, the Scripture phrase is, I looked for 
Job 30. 26  good, and I waited for light.  
3. That the soul never advanceth itself to look up in a waiting and expecting way until it is made believing: unbelieving men have no God to look unto, nay they are blind and without eyes towards God, it is Faith that is the hand that opens the door, and helps the eye to look in and upon God, this gives light, and sight unto the soul, having the command of the body, and soul, and senses in exercising themselves upon God, I say Faith hath her senses, it is a grace in the soul that hath feet whereby she goes to God, hands whereby she doth take hold of God, arms wherewith she doth embrace God, ears whereby she doth hear God, and eyes whereby she doth look up to God; in a word, it is a soul within the soul, and a body within the body, not an eye, but eyes, which is enough for the vision and fruition of God, and it's whole work is to bring in the soul unto God, and to determine itself in God, it takes much pleasure in God, and satisfies itself with God at all times; the soul by it is cast into this frame of reasoning dependence, God hath said that he will do me good in all my conditions, and I have his word for it which is sure, and unchangeable, when I shall be answered I know not, but that I shall be answered I am confident; this one thing will I do, I will still keep to my God, and never give off the word of his promise, for I know that he will do me good in his time; I will set me down and rest me quiet in his word, waiting upon him, and looking for him, believing that he will never frustrate my expectation, this is, or should be the carriage of the eyes unto God.  
4. That we do not narrow up this carriage of a Christians soul towards God only to the times of misery and distress, we must know that the eyes of Christians are upon God in all conditions of their lives, in times of prosperity they eye him, and observe him as well as in times of adversity; but herein is the truth and power of their Faith seen, that no dark or dangerous condition can hinder them from looking up unto God, suppose that flesh and blood doth interpose by contrary reasonings, and that the outward condition seems to go contrary unto a promise, so that it shall be all night and no day, all sorrow and no joy, yet a Christian that is in darkness and hath no light, hath by the power and presence of Faith, a God to go to, and to look upon: nothing can take off his dependence upon God, and expectation of good from God: read Isa. 50. 10. and Hab. 3. 17, 18.  
4. Fiftly, that all Christians do not equally cast their eyes upon God in evil times; it is true, they have all eyes, and all a God to look unto, and upon, yet for as much as they have not all an equal measure of light in revelation, nor an equal measure of assistance for application, their expectations of good from God cannot be equal: experience doth teach us, that some men's eyes are upon God with victory and conquest over the Arguments of sense and reason, and the workings of fears and doubts; other Christians have their eyes as truly upon God, but it is with much weakness and many combats; I alas! they have much a do to look up, and it may be they are so fare from an evidential looking upon God, that their expectation is only habitual and their whole life is the longing and endeavour of their souls to bring their eyes unto God.  
6. Sixtly, that even a David whose faith carries his eyes upwards towards God in his promises and name of mercy, may have his eyes at sometime downward even below his desire; I cannot conceive that he so sixth his eyes on God, but that as he was man and did walk on the earth, he had his eyes on the earth to direct his going; and as he was a Christian, the eyes of his soul were sometimes downwards, for Faith would make him to be looking into himself, so as he did see into his own sinfulness and unworthiness; and again, if we take him as he was in trouble and misery, I doubt not to affirm that his eyes were too open upon the same, and that he did look down upon the roaring and raging of the Sea to the qualming of his Spirit, and the failing in those degrees of expectation which formerly he found in himself, I say he was not only sensible, but over sensible of his troubles, and was so up and down in his expectations, that even perishing thoughts take hold of him, for he saith, One day 
1 Sam. 27 1.  I shall die by the hands of Saul, Neither David nor any Christian can hold up his Faith in looking unto God at all times alike: but thus it is with them, at sometimes they are higher, at sometimes lower, sometimes stronger, and sometimes weaker in their dependence.  
But whence is it that they have their eyes upon God?  
I conceive it springs from these causes: First, because God and they stand in relative terms each unto other: we say there is no comfort in an absolute God standing by himself distant from the soul; but in a relative God made over in covenant unto his: so that it is the mutual relations that are made and established in the Covenant betwixt God and them, that makes them to fix their eyes upon God: God is Father, and Friend, and Lord, and Husband, and Guide unto his children, and no marvel if their eyes are upon him.  
Secondly, because in God is an all-sufficiency for help and comfort in evil times, the creatures have an emptiness in them, and cannot become either foundation or comfort to a Christian in and under his miseries; but God is full and fit even one that exceeds all maladies, able to supply all wants, and to satisfy all cravings, he being an universal good, full Fountain, and high hill, or mountain set up for the Christian to look unto.  
Thirdly, because of the promise of good which is made unto them by God; this is truth, that Faith is founded on the Promise, and the good that it doth expect is a promised good; Now because the soul hath the grant of a promise, hereupon hath it a ground for expectation; for take away the promise, and the light is removed, and the eyes are so put out, that there is no turning of the soul towards God; as the door turns upon the hinges, so doth the soul turn in a believing way upon the Promises.  
To apply this point.  
Use 1 In the first place, it discovers unto us the want of Faith that is in wicked men in times of calamity; this we say of them, that their eyes are upon and unto the creatures both to see what they have done against or can do for them; they look down ward to the creatures, and have an eye of expectation of help from them, if they are sick, they insist in the hand of the Physi●ion; if they are in danger, they run to this house and that Tower; to this policy and that power, looking to be safe and secure in and by these means, if they are dying they fly to this creature and that Saint; so that still their eyes are creature-ward and earth-ward; wicked men in no condition can look upward to God; in prosperity they scorn God and his will, and cannot look unto him with an observing eye; and in times of adversity they fall off from him, and do not look upon him with an expecting eye, and in this they do purchase to themselves an increase of misery here, and assurance of damnation hereafter; no looking unto God, no comfort of conscience in any condition.  
Use 2 Secondly, it may teach us to see if that our eyes are upon God in evil times; men do justly cry out of the miseries of ourtimes, and I think we may say, We have heard a 
Jer. 30. 5  voice of trembling there is fear, and not peace, alas! for 
7.  that day is great, so that none is like it, it is even the time of. jacob's trouble. Our times are trembling times, and troublous times, and there is no Christian man or woman but must needs confess so much, and beside the general calamity, we have the time of our particular misery, our conditions either are, or have been sad and perplexed, tell me now, where are your eyes fixed? upon God? then it's well, and give me leave to press you to this trial upon this one ground, because that multitudes of men have no eyes upon God in evil times.  
Surely if our eyes are upon God,  
First, we shall make God present with us, beholding and regarding us in our miseries; the eye doth make the object present to itself, and faith looking upon God, doth make God present to a Christian; the truth is, that it's no misery that can divide a Christian and his God, for God hath tied his presence and love with his children in the fire, and water, and prison, and dungeon; and 
Esa. 43. 2.  it is as true that if the eye of faith be once rightly set upon God in times of trouble, there is no want of God to such a soul; such a one whose eyes are upon God, may want the company of near and dear friends, they may be sequestered and kept from him; but ●he company of a God he can ●ever want, a Christian is ne●er without his God, so long as he can keep up the eye of his Faith upon God: Though I walk in the valley of the shadow of death, thou art with me, thy rod and thy staff they comfort me.  
O sweet comfort and happy condition in times of distress! when the soul can say men are against me, yet God is for me; men are shut out from me by men, but my God they cannot shut out from me, the eye of Faith will bring down God into a dungeon, and see him in a dungeon, and maketh a man to see no want of creature-company, because he hath divine company.  
Secondly, we shall have some comfortable representation of God unto us; it i● true in nature, that the eye in itself hath no colour, but all its colour is in the object; and I conceive that the glorious discoveries of God are made over unto Faith; till the eye of Faith be erected in the soul, God is in darkness to a man, let things have a colour 
Simile.  and lustre in them, until light come to make them clear, they are as if they were not, so though there be a glory in God, yet to sense and reason, God is a God in night and darkness, or such a one as cannot be espied and observed, but when Faith comes into the soul, now God is a God in the light, and the Christian is enabled in some measure to enjoy the blessed reflex of God to his soul, whereby even in his greatest misery he is able to look upon his God with that boldness, that the very beholding of his God in the way of Faith doth greatly joy and glad his soul, making him unspeakeably glorious unto his soul, a man that looks up to God shall see more grounds of comfort seated in God, than grounds of sadness in his troubles, the face of times cannot gather more blackness or threaten more misery; then God's face doth promise and assure peace and protection; Faith seethe all the worst below, and best above in God and with God.  
Thirdly, we shall be ravished, and greatly affected with the glories and beauties of God, vision draws on affection, or things do affect the soul by sense, by looking we come to liking; the true cause why a wicked man doth neither joy in God or admire the beauties that are in God, is because he wants eyes to look upon God, but the man whose eyes are opened, & open unto God, takes notice of such excellency of grace and mercy in God, that his soul is taken with God, and rapt up into a holy ravishment and admiration; Now he cries out who is a God like unto our God? O the Majesty and mercy that is in him; I see that in him for me and my necessity, that I cannot see in all the creatures put them together; the soul doth now begin to feed itself and cheer itself in and upon God in the midst of all afflictions making this to be its greatest comfort, that it hath such a God, who is so great a good to enjoy: Faith cannot look up to its God without increasing of its confidence and comforts.  
Fourthly, we shall be set into a longing after God, and his comforts; the seeing of things stirs up desires in us after them, so the looking up to God doth fill the soul with a fervent longing after the Lord; the Christian that looks up hopes: the soul in this case is much after the manner of a tender wife, who looking for her Husband by such a day, or such an hour, she is faint and full of grief until that day come, and when the day is come, she runs to the door and window to see if he be not coming, being much troubled that he is not yet come, surely all the sight of God which we have by Faith doth cast us into hope of enjoying God according to his promise, and now our souls 
Psal. 119. 81. Rom. 8. 23 Psal. 119. 82.  do faint for him and his salvation; we sigh in ourselves waiting, and our eyes do fail for his Word, saying, when wilt thou come to us and comfort us? O when shall I have my help and deliverance from the Lord! the eye of Faith doth either actually bring down God into the soul, and is as the setting of the eye of a skilful fowler upon a bird, who if he hold the bird in his eye, he will not have him long out of his hand; or actually carry up the soul unto God in strength of desire, so that the soul cannot be in any quiet until God be gotten and gained.  
Fiftly, we shall not be overwhelmed by the sight of any calamities; troubles beheld without a God do exceedingly damp and daunt the spirits of men, till Elishaes' servant had his eyes opened to see the strength of Heaven, his heart was much dismayed by the host of the Syrians; but to have an eye to God in times of trouble, will prove the great upholdment of the soul, & it is no miserable estate that can distress that man, whose eyes are the eyes of Faith; say that troops of troubles come, and that we are to encounter with contrarieties and crosses, even the ruffling rage of wicked men, whose power in some degree might equal their malice, yet such a soul stands, and his heart is stayed within him; for he sees more with him then against him. O the wisdom and power which Faith doth see in God for the preservation of those that are his.  
I read of a General, who 
Antigonus.  finding his soldiers dismayed by the smallness of their company and the multitudes of their enemies, asked them, but how many do you reckon me at? who am your Commander and Leader? this General is Faith in the soul, which takes off all the disquietments of our hearts under trouble by making men to be creatures, and setting God ruling in the midst of his enemies, surely it was this eye of Faith that wrought Luther to such confidence of heart in times of dread; for when he was told of great troubles that were like to befall him and the rest in Germany, he made this answer, come, come, no matter for them all, let us sing the forty sixth Psalm, and let them do their worst: so faith the believers soul, let men combine and conspire to do me and the Church all the mischief they can, and let things go how they will, and dangers be what they will, yet I see a God with me, and for me, and unto him will I look, for by him I am sure to be safe, The Lord will be a refuge for the oppressed, 
Psal 9 9  yea a refuge in time of trouble. The Mariner is not quite dejected, 
Simile.  though he seethe all his Sails torn and gone, so long as his Anchor holds; the Soldier is not vanquished so soon as his outworks are taken, if he be in a Castle or Town of strength; neither is a Christian quite out of comfort and hope so long as 
Zach. 9 12.  he sees his God remaining; but is a prisoner of hope turning to his strong hold.  
Sixtly, we shall be fearful of sinning in times of calamities, God, seen by Faith is acknowledged by duty, and a man's eyes cannot be upon God at any time, but he shall walk with God, and tremble to sin against him; times of affliction should be times of praying and of holy walking; can a man look upon God but he shall observe that God hath an eye upon him, and should not God's sight be the great awer of the soul from sinning? to look upon a Judge looking upon us, and to cut a purse is the aggravation of a felony, and to have an eye upon God in trouble, and to mingle sin with our sorrow is an argument of a false and faithless heart.  
Use 3 Thirdly, this may exhort us to imitate David, O let us have our eyes to God in all our extremities, God saith, Look unto me and be saved, where 
Isa. 45. 22.  we see, that we can never be safe till we look unto God; I know it is a very difficult, but yet it is a very useful and comfortable thing to have our eyes upon God in times of danger and death; the eye upon God maketh the burden easy and heart lightsome; It is said of the Governor of a ship, that he is Oculus ad coelum, for though in a storm he hath his hand on the stern, yet his eye is to the polestar, & it must be said of a Christian that he is Oculus ad Deum, an eye upon or unto God; O that our eyes in these evil times were less upon the creature, and more upon God; O look up, look up unto God the Lord.  
Now that we may with comfort practise this duty, I shall desire you,  
First, to get those eyes which David had, we shall never practise David's duties without David's graces; how can a man see who wants his eyes? and is it possible that the soul should ascend to God that wants Faith? set in for these eyes, a man must be more than nature, and reason, and sense that hath his eyes towards God in evil times.  
Secondly, to get that God which David had, I tell you, that David had gotten God in his acquaintance and by way of special interest, and this made him to look upon him in an evil time; if God and we are strangers, or there remain strangeness twixt God and us, we shall never turn the eye of Faith unto him in any condition of our life; I look for help from my friend, not from a stranger, O acquaint yourselves with God, and then you may have your eyes upon Him.  
Thirdly, close not with Satan in his temptations, it is the main work of the Devil to keep men off from the fight of God, it is noted, that he it is that doth blind or cast dust into the eyes of men, 
2 Cor. 4. 4  interrupting, and intercepting the soul in all its recourses unto God. I am certain of this, as at all times, so especially in times of trouble, Satan is most in his darkening works unto Christians; then he is raising up clouds and mists to hinder the clear sights of God; now he labours to keep down the eye from looking 
Satan keeps Christians from looking up to God three ways.  up to God; O 'tis his most malicious work to rob a Christian of his God in point of comfort and confidence, and this he doth many ways,  
1. Sometimes by disgracing and disabling God unto a Christians Faith, as if that God were not able enough for supplies, or answerable to exigencies, of which if the soul be once persuaded, it will never be drawn to look towards God in an expecting or depending way, for who will go to an empty conduit to fetch water?  
2. Sometimes by disgracing and disabling a Christian's Faith unto God, for what though God be able to do him good that looks up unto him in evil times, yet saith he, where are thine eyes? and what is thy Faith (which is so weak and poor) that it should be able to become thine eyes to look unto God? can any man see that wanteth eyes? or look so fare whose eyes are dim?  
3. Sometimes he doth over-greaten the danger, and makes men believe that deliverance thence is impossible, which despairs the heart from expecting help from God: Now let the Devil come which way he will, we must not believe him against God, or follow him in his suggestions against a duty, but still hold this conclusion, that God is never so dark to sense, but Faith can see him, and the eyes of Faith are never so weak, but that they can through the darkest cloud and in the greatest storm, see an Allseeing and an All-helping God, whose comforts are ready and suitable for miserable and suffering Christians.  
Fourthly, dust not yourselves with the dust of the world: If men look down too much upon Earth, they shall never look up to God in Faith, for the eye cannot at once look both ways, a worldly heart is a dark heart, if the riches, and honours, and pleasures of the world, once get into the eye of the soul, it is not possible for the soul to look up unto God, can the bird fly upwards if you tie a weight upon its leg? then is it possible for an earthly heart to look upon God in evil days. I have read of 
Duke of Alva to Henry the fourth.  one that was asked if he had not observed the eclipses; and his answer was, that he had so much to do upon Earth, that he had no leisure to look up to Heaven; and this I am sure of, that an heart idolising the creature can never be truly depending on God, can the eye see its object that is full of dust? or that soul look up to God that is buried in the creatures?  
Fiftly, keep the eye much in mourning for sin; a sight of sin and corruption accompanied with godly sorrow for the same, will clear our eyes towards the comfortable sight of God, and make us more fit to turn our eyes towards him in any condition; he that cannot grieve & weep for sin, shall never look up to God with confidence; Repentance is the turning of the soul from sin unto God, so that men practising repentance are in the right way of having their eyes towards God.  
Sixtly, go to God for help and strength unto the work, for no man can see God without God, the Lord must take off the covering cast over all people, and the veil that is spread over all 
Isa. 25. 7.  Nations, and vouchsafe the light of Heaven unto the soul, ere the soul can see him or look unto him, and therefore let us make this prayer, Lord open mine eyes that I may see Thee, and turn mine eyes from the creatures, that I may be able to look up unto Thee in a depending and expecting way.  

In Thee is my trust.  
Hear is trust well placed, I wonder not at the connexion of these two; to have eyes on God and to trust in God: sight is a convincing sense and best persuading; where we expect good, we dare to trust, and no soul is more confident than the soul that is most expecting by Faith, the point intended is this,  
That the truly Godly do 
Doct. 2. Suffering times are trusting times.  more or less trust in God in times of calamities: suffering times are trusting times, here note (that by suffering times) 
Suffering times what?  I mean times of inward and outward straits wherein either a man's fears are many by reason of danger threatened, or a man's sorrow is much by reason of misery felt, called 
Amos 5. 13. Pro. 15. 1●  in the Scripture evil times, or days of affliction. 2. By trusting in God at such times, I mean that choice expression of Faith in applying the soul 
Trusting in God what?  to God by an act of recumbency and dependence, upon the application of the word of his promise, take it up 
7. Things about trusting in God.  thus.  
1. That God hath made over in the word of his promise abundance of good and mercy, which he will vouchsafe unto his being in and under misery, as That he will be with them, know their souls in adversity, and administer both seasonable and suitable comforts unto them.  
2. That the trusting soul doth take God at his word, and closeth with the promise made, not only by general assenting, but by particular applying acts; he seethe himself and his condition in the promise, and makes it not only agreeable and fitting to and for such an one as he is but withal he doth fasten upon it for himself, conceiving upon good grounds that he is the man that is spoken unto, and unto whom this gracious promise doth belong, this I call the souls putting itself into a promise.  
3. That the soul in making God his trust doth set God in his promise before it as a rock, or bottom, or foundation for upholdment and staying: so that he is apprehended to be such a one that will not suffer the soul to sink or perish; for no man will lean upon a broken reed or sandy foundation.  
4. That the main nature of trusting in God, stands in the laying or hanging all a man's hopes, for help and comfort in evil and sad times, upon the Lord's truth for the performance of his own most gracious promise.  
5. (That the person thus trusting in God is the truly godly) my meaning is, that we must exclude all wicked and unregenerate men from this dependence and reliance on God in evil times: none but a renewed and sanctified heart can truly trust in God: it being a work of grace to trust in God; hence saith David, 
Psal. 64 10.  The righteous shall be glad in the Lord, and shall trust in him, and the Prophet Isaiah 
Isa. 50. 10.  saith, Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? Let him trust in the Name of the Lord, and stay upon his God.  
6. That trusting in God is either.  

1. Habitual.  
Or,  
2. Actual.   
Then doth the soul habitually trust in God, when it is inclining and bending towards act of reliance; O the soul is willing to rest itself, and hath a constant disposition in it to stay itself upon God, even when it is not able actually to exercise its trusting upon God in that way and measure it would and should; but take me a Christian at the worst and lowest, and we may affirm of him, that he doth habitually trust in God.  
7. That the godly man doth trust in God 3. ways, 1. Only, In thee is my trust, saith David, not in men as God, nor in men with God, but in God alone. 2. Wholly, the all, even the might and the truth of their confidence is cast upon God. 3. Constantly, at all times and in all conditions do they rely upon God, though chiefly and mostly in evil and sad times.  
Now this they do upon 
4 Grounds of Christians trusting on God.  these 4. grounds.  
First, Virtute praecepti, because that God doth call for, and require their trusting in Him; the commands are so many that I shall save my labour to quote the Scriptures.  
Secondly, ratione pacti, because God in the covenant hath made over himself to be Sun and shield, rock and tower of defence, yea and an house of fortresses unto his, and one every way All-sufficient for the defence and safety of his, so that there is no danger so great and imminent from which his power is not able to rescue his; as he can hurt and spoil all the Church's enemies, blasting their power and defeating their policy, so he can shelter his under his wings, becoming their safety and security, he is the hill of help and mountain for safety, it is the Periphrasis 
Psal. 65. 5.  of God to be the confidence of all the ends of the Earth: and David saith, God 
Psal. 46. 1. expounded.  is our refuge and strength, a very present help in trouble: Mark well the place, 1. God is a refuge, where the allusion is to those Cities of refuge unto which a person that had slain a man at unawares was to fly, where he was secure and safe from the pursuer, intimating unto us, that if dangers and troubles do pursue Christians at the heels, yet God would be their hiding and securing place from all: 2. God is a strength, it may be the power of dangers and troubles may be great, now if the refuge want strength, a man's security cannot be much, but God is Almighty, and such strength unto his that no strength shall overcome them, until it can overcome him. 3. God is a help, he doth not stand by looking on his in their troubles, and suffering them to be overcome by their own weakness, but will put forth his strength and assistance, bearing all their burdens for them, and enabling them to stand under all. 4. God is a present help in time of need: that is, let dangers be present, God will not be absent, neither will He delay his defence for his, or come in with the same when it is too late; so that this Text doth show that He is unquestionably sufficient for the safety of his, which must needs be the ground of confidence; for the soul doth betake itself alone to strength; according 
Pro. 18. 10 Psal. 18. 1, 2. 28. 7. 3.  to that of Solomon, The name of the Lord is a strong tower, the righteous run into it and are safe.  
3. Thirdly, ratione facti: because God is trusty, and such a one that never faileth them that place their trust in 
Psal. 22. 4, 5.  Him: Our Fathers trusted in thee, they trusted and thou didst deliver them, they cried unto thee, and were delivered: they trusted in thee and were not confounded. The meaning is this; that there care was in evil times to trust in the Lord, and God did not deceive their trust, but made it to be their safety; Ahas made the King 
2 Chron. 28. 20. Isa. 30. 1.  of Assiria his refuge, but he was not his strength; Israel went down to Egypt for help, and trusted in Charets and Horsemen, but they were not helped; but who so come unto God by way of dependence, are sure to find this made good, I will not fail thee nor for sake thee. 
Heb. 13. 5.   
Fourthly, ratione fidei: because upon them is bestowed the grace of Faith, which is a trusting grace, a relying grace, full of fiducial acts, and never more active upon God then in hard times, and times of dangers; the Prophet saith, 
Heb. 2. 4. opened.  The just shall live by Faith, which place we thus expound, the Prophet had foretold of sad times to come upon the Church; Now upon the hearing of this, it became a great question, but how shall the just do in such times? The answer is, he shall live by Faith, God hath given him the grace of Faith, which now he shall exercise, by putting himself under God's wing, and making God his tower of safety: when others shall live either by their wits and shifts, or by their fears and fence, the truly godly shall subsist by their believing dependence on God: surely they that do believe in God cannot but trust in God: to apply the point, note 3. things.  
Use. 1 First, That there is a wide difference between the 
Difference between godly and wicked men in trusting God.  child of God and wicked men in times of extremity and trouble: I deny not but the same calamitous condition may befall them both, God may and doth cast both the one and the other into sad and fearing times, but the thing I aim at is this, that the carriage of the one and the other is not the same in respect of confidence in God; there are 3. things incident 
3. Things incident to wicked men in evil times. 1. To have no place for confidence. Pro. 30. 26  to wicked men in evil times.  
1. Either they have no place for confidence, but run up and down crying, Who will show us any good? they are worse than the poor silly creatures, who in times of danger have their retiring places; the poor Coneys a feeble folk, yet make they their house in the rocks, the rocks are 
Psal 104. 18.  a refuge to the Coneys; these creatures can burrow themselves in the rock when they are in danger of Dogs; the Birds have nests wherein they hid themselves when dangers approach, hence Moab is advised to be like the Dove, 
Jer. 48, 2●  that maketh her nest in the side of the holes mouth, there she will nestle herself, when she is pursued by the Birds of prey; but a wicked carnal man when troubles come, lies open to all winds, and is like unto a ship whose tackle are broken, and Anchor lost, tossed up and down, and hurried from place to place, till at length she suffer shipwreck; or as a Meteor that hangs in the clouds, and cannot tell which way to fall; Oh how are wicked men surprised with fears and cares, and pulled in pieces with distractions? Oh how distressed, hopeless and helpless are they, and even at their wit's end, when dangers are threatened or present.  
2. They misplace their 
2. To misplace their confidence.  confidence, they cannot say in thee O Lord is my trust, but O God my trust is in men and means; That I may not 
A caution about the use of meàes for safety.  be mistaken, know, that I do not speak against the use of lawful means, or outward helps for our safety in dangerous times, but this is the work of wicked men to Idolise the means, and by them to rob God of that trust that 
Wicked men's confidence lies  is due to him, what is more usual with them, then to put trust in places; if in times of 
1. In places.  fears and dangers they can but get into a strong City and a well built Tower or Castle, now with the men of Tyrus 
Ezek. 27. 11.  they are safe enough, that shall be their God, and all their safety shall depend upon it; if their confidence lie not in this, than it may be it is in men and munition, wherein 
2. In munition and men. Psal. 20. 7.  the arm of flesh is relied upon: Some trust in Horses and some in Chariots, forgetting that an Horse is a vain thing for safety. Others place their confidence in their riches and 
3. In weal th' and honours. Pro. 18. 11  honours; The rich man's wealth is his strong City, and as an high wall in his conceit, saith Solomon, And they set their nests on high that they may be 
Hab. 2. 9  delivered from the power of evil, saith the Prophet Habbacock. O say they, were it not that we were wealthy, and known to be so, and had we not high places, than we might fear gunshot, and think our selves in dangers: others run a little higher in their vain confidence, and do trust upon their Church privileges, 
4. In Church privileges. jer. 7. 4.  like those in jeremiahs' days, who cried out the Temple of the Lord, the Temple of the Lord: they do think because they have the Ordinances of God amongst them, that these shall be a refuge unto them, which the Holy Ghost calls a trusting in lying words, these and other the like confidences are vain confidences; for all strong holds if trusted unto, shall be like Figg-trees with the 
Nah. 3. 12 Zephan. 1 18.  first ripe figs, and it is neither silver or gold that shall be able to deliver them in the day 
Esa. 29. 1, 2  of the Lords wrath, and ariel itself shall be distressed.  
3. Or they shall fall away 
3. Forsake the Lord for their confidence Jer. 2. 11.  from the Lord, slighting and rejecting his help in evil times, Saul went to the witch, and the Prince would attend no longer upon the Lord, and wicked men forsake the fountain of living water; surely such as fall from God do not depend on God, unless you will say, that he doth lay himself upon the fountain or rock, that casts himself from the rock into the Sea; but to leave them to the misery of miseries, and to inherit their folly.  
Use. 2 Secondly, this may teach us to sound our own tempers, 
Examination.  whether that we are trusting Christians in evil and dangerous times, can we say with David, In thee is my trust? then these 6. things 
6. Signs of men that trust in God in evil times 1. Care to please God.  will be more or less found upon us.  
1. Our care will be to please God in all things: him upon whom we depend we will study to content; a child fears to displease his Father, and a Tenant fears to displease his Landlord, because of their dependence on them, and surely if we do trust in God, we will covet to walk in all well pleasing unto God, shunning whatsoever way or course is contrary or grieving to him: None but a madman would offend his defence: shall God defend us, and shall we offend Him? That soul doth look for very little good from God that is careless of his praise and pleasing.  
2. We shall make up our 
2. Making God a portion to us  selves in God in all conditions: the heart doth choose that thing for its portion, which it maketh to be its confidence; The Lord is my 
Lam. ●. 24  portion, therefore will I hope in him, saith the Church, hereupon is it that the Psalmist saith, Whom have I in Heaven but thee? and there is none upon 
Psal. 73. 25, 26.  Earth that I desire besides thee, my flesh and my heart faileth, but God is the rock of my heart and my portion for ever: Surely God is heritage and portion enough to that soul that trusteth in him; the soul that relies upon him, shall find him to be a full and suitable good unto itself, and can see that it hath no reason to look out of God for supplies and sufficiencies.  
3. We shall use the means for safety, but leave the issue to God: such as trust in God will not tempt God, but apply themselves to the wise and careful use of all those means which serve God in his care and providence over them. jacob trusted God for deliverance, and so did David and Paul, and yet they did not neglect or fly over the means for their succour and safety in evil times, the one sends presents and marshals 
Gen. 32.  his family, the second abides in strong holds in the wilderness, 
1 Sam. 23.  and the last stays in the ship and keeps the Mariners 
Acts 27.  with him; he that trusts a Physicians skill will be careful to observe what is prescribed to him, and as means are to be used, so when means are used, we shall trust God with the issue, and unto God for the success; it is presumption not trust to sever the means from the end, it is fear not Faith to use means, and yet to vex our souls about the success: such as trust God do chief commit the issue of all the means they do use unto God: knowing that it is man's work to use the means, and Gods to bring about the success. 
4. Living by Faith in the promises when outward means fail.   
4. We shall live by Faith in the promises when outward means for comfort and deliverance are wanting, a politician will trust as fare as reason can carry him, and a natural man will trust as fare as his senses lead him; if either can see reasons for, or ways and means of deliverance and safety before them, they can and will trust in God, else they fall down or fall off, whereas such as truly trust in God, will and can (in some measure) rest on the bare word and naked promise of God, even then when they can see no means before them, but that the present face and state of things do seem altogether contrary unto them; Though the Lord kill 
Job 15. 13  me yet will I trust in him, 
Esa. 50. 10  saith job: and the command is, when that we are in darkness and can see no light, even in such an estate to trust in God: a child in the dark takes hold of his Father, and a Christian without means will trust in his God, knowing that God is all means in himself, and that he can do things for his Churches good and comfort, when all outward means doth threaten the contrary.  
5. We shall trust God 
5. Trusting of God.  withal: they that do trust in God, will also trust God, as knowing that the safety and security of all is in God; tell me now, do you trust God with your names, estates, callings, posterities, bodies and souls? do you trust your temporal and eternal estate in God's hand, so that you can say, I have nothing in mine own keeping, I dare not so much as to trust myself with myself, or any thing I have with any other creature, but all is committed by me to the Lord, whom I know to be faithful; this is an argument that the soul doth trust in the Lord: I know whom I have believed, I am 
2 Tim. 1. 12.  persuaded that he is able to keep that which I have committed unto him against that day.  
Lastly, we shall have a 
6. Quiet and rest of soul.  ground for rest and quiet unto our souls: Trust in God doth 1. Bottom the soul strongly, so that there shall be a staying of murmur and grudge arising within the Soul. 2. Supply the soul with a greater ground of quiet and comfort, than there can be causes of fear and troubling; God is a Centre for rest, and a quiet Foundation, so that the soul can never be at rest until that it come to rest upon him: It is the work of trust to cast the soul into a fixing and settling condition: I do not say that the trusting soul is totally freed from stir and shake even in evil times; I 
A trusting soul is a quiet soul and how?  know that our flesh which we carry about us is full of objections, and daily troubles us in our quiet, but yet know, that though fears may materially rise in a trusting heart, yet they do not victoriously work in that soul that is truly trusting; the promise is, Thou wilt keep him in perfect 
Esa. 26. 3.  peace whose mind is stayed on thee, because he trusteth in thee; and again, They that 
Psal 125. 1  trust in the Lord shall be as mount Zion which cannot be moved; and again, He shall 
112. 7.  not be afraid of evil tidings, his heart is fixed trusting in the Lord. Hence was it that David finding a mutiny within 
43. ult.  his soul, he takes up the contention by charging his soul to trust in God; O when other men's souls are under confusion and restlessness and moving within them, As the trees of the 
Esa. 7. 2.  wood are moved with the wind, because they are hard bestead, when fears and terrors do rack and rend their hearts in pieces, and all because they trust not in God, than the soul whose trust is in the Lord, hath quiet in spirit, and he saith, Why should 
Psal. 49. 5.  I fear in the days of evil? he than sings over the forty six Psalm with holy Luther.  
Use 3 Thirdly, we should strive to attain to David's pitch, and endeavour to be such that can truly say, In thee is 
Psal. 57 1.  my trust, or as in another Psalm, My soul trusteth in thee. Thus to do is very necessary and comfortable, but yet of great difficulty; it is a hard thing to bring the heart from creature confidence unto divine confidence, that a soul should be beset with misery, and apprehend nothing but storms and threaten of destruction, and yet now to stay itself upon God, in whose hand the cloud and calamity is, is a work both above, and against nature, which that we may be brought unto, I will propound these six helps.  
First, you must go to 
Six helps to trusting in God.  School to learn God's name aright, They that know thy 
Psal. 9 10.  Name will put their trust in thee, saith David: and in another Psalm he saith, How excellent is thy loving kindness 
Psal. 36. 7.  O God therefore the children of men put their trust under the shadow of thy wings,  
Now the name of God is 
The name of God what?  the Lords revelation of himself in his Word, and it doth comprehend under it all the glorious Attributes of God, together with the promises of grace and mercy which he hath made unto his 
The knowledge of God's name what?  Church, and the knowledge of that name is no more than the informing our minds and understandings in the truth and meaning of God in all his glorious Attributes, and gracious promises, surely if the soul did once come to apprehend God aright in the Attributes of his Wisdom, Power, Mercy and Providence, and to look upon all the promises as absolute truths, and full of goodness, it would not but be drawn into trust and confidence; God saith in one Psalm, I will set him on 
Psal. 91. 14.  high because he hath known my Name, the meaning is, I will see he shall be safe because he hath trusted in me; where we see that the very 
Trusting in God called the knowing of God's name and why?  trusting in God is called by the knowing of God's name, and why so? 1. Because in trusting we gain an experimental knowledge of God's name. 2. Because by knowing of his name we come to the trusting in his name, will any man trust in him whom he doth not know? surely God unknown can never be relied upon; I must therefore make it my work not only to know there is a God, which is to know him by name; but I must know him in his sufficiency of strength for safety and defence, and as one that will graciously admit me into his protection, I recoursing unto him in obedience and Faith, if ever my soul shall draw into him in a way of confidence and dependence.  
Secondly, get a friendly 
2. To get acquaintance with God.  and familiar acquaintance with God, as ignorance so strangeness cannot rely upon God, and it is not every ordinary acquaintance with God, but a special acquaintance with him that doth breed a dependence on him; A man must know God by way of trial ere he will trust him, and a man 
Special acquaintance with God what?  must have special intimacy with God, so as to see him a reconciled God unto him in the face of jesus Christ ere he can bring his heart to trust in him; I say if a man can see God as his Father and best friend, even one twixt him and whom there are no quarrels and differences, he shall with much cheerfulness of heart rely upon him.  
Thirdly, set up Faith into 
3. Set up Faith, into exercise and life.  exercise; the grace of Faith must not only live in us, but we must also live by it, if ever we intent truly to trust in God, the life of sense weakens our dependence on God; the life of reason sets up our dependence on the creatures, but the life of Faith doth quicken and raise up a strong dependence on God, this is the dwelling in the secret of the 
Psal. 91. 1.  most high, and the shutting up of the soul within the 
Esa. 26. 20  doors of the divine chambers.  
I conceive thus much of the life of Faith; 1. It will make God that unto us which our necessities do require him to be; even a rock, and Tower, refuge and fortress, Because thou hast made the 
Psal. 91. 9, 10.  Lord which is my resuge thine habitation, there shall no evil befall thee, where we see that Faith in working makes God an habitation. 2. It will draw home the particular and the general promises of safety unto a man's self in particular: Now the settling of the promises on the soul is the way to bring in a man unto dependence; for it doth let in or enter a man into the goodness of God, hence 
Psal. 119 114.  saith David, Thou art my hiding place and my shield, I hope in thy Word, where we see that David did make God his hiding place by hoping in his Word. 3. It will entitle a man unto jesus Christ, in whom all the promises are yea and Amen: The way to come into God is jesus Christ, and God is no farther an hiding place to the person of any man, than he is united to Christ by Faith; It is Christ that makes God our Shield and Tower, and so as Faith doth work itself upon Christ, it doth work the soul upon God, for I cannot fasten myself upon God, but in and by the Mediator upon whom my Faith is pitched.  
Fourthly, lean not unto 
4. The giving over a man's self. Pro. 3. 5.  selfe-policie and selfe-power: hence saith Solomon, Trust in the Lord with all thine heart, and lean not to thine own understanding, surely we must empty ourselves of ourselves, if ever we will be brought to trust upon God, what man will be beholding to another so as to seek unto him and to cast himself upon him, if he conceive himself to be selfe-sufficient? and surely this is man's proud disposition, that he will be as little beholding to God for any thing as he can, for he will try his own wits, and parts and friends in the first place, and if he find in them relief, than he will stick and stay; we see in experience, that no man commits his body to the 
Simile.  water till he find no ground for his feet to fasten upon; so that there is a great deal of necessity for a man to deny himself, and to give over himself, if ever he intent a dependence upon his God, at any time, for any thing.  
Fiftly, cast off the way and 
5. The relinquishing of the way of sin. job 22. 24, 25.  course of sin and profaneness by timely and serious repentance, If thou return to the Almighty thou shalt be built up, thou shalt put away in iquity fare from thy tabernacle, then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks: yea the Almighty shall be thy defence, how can a man expect safety from God, when he walks in a course contrary unto God; can such imagine God will be the protection of their persons, who are the provocation of his eyes; sure I am, this is the fruit of a life led in sin, to keep off the soul from coming in unto God by way of duty and dependence, I say, that the love and life of sin doth dead and damp the heart in all motions and actions unto God, and therefore it must be your work, to purge your heart from all the love of sin, and study the way of giving over the slavish service of sin, and then the way is open to God; the God on whom we stay ourselves, is an holy God, and we must resolve to be holy and reformed persons; they shall call themselves 
Isa. 48. 2.  the holy City, and stay themselves upon the God of Israel.  
6. Lastly, settle all supplies 
6. Setting all supplies an● succours in God.  upon God; what we trust upon, we must make all-sufficient unto us, now if we have this skill to make God answerable to all our exigencies, and if we can see that we cannot need or desire that thing that is not to be found in him in an overflowing abundance, it would mightily enable us to make him our trust: such who attribute too much to the stream, and take from the fullness of the fountain, will never make their recourses to the fountain. Oh we have a full God, who is Sun and shield, and exceeding great reward unto all those that come in unto Him, and will never leave the soul destitute, which doth depend upon Him: which is the thing David desireth, and is the last part,   

Leave not my soul destitute.  
Here is the true consequent of believing confidence, it makes a man to fly to God by prayer, notwithstanding all troubles; surely we cannot 
1. Trust in God & praying to God are undivided companions Psal. 62. 8  well divide the act of Faith from the exercise of Prayer, David in one Psalm by way of counsel faith, trust in him always ye people, and pour out your hearts before him; and here he is upon the practice of his own Doctrine, In thee is my trust, leave not my soul destitute: intimating unto us a true trial of our trusting in God; it is then right and sound when it puts on the soul to prayer, he doth trust best in God, that doth pray most to God, a praying heart is an evidence of a trusting heart.  
2. We must not divide the 
2. Times of trouble ought to be times of prayer.  practice of prayer from times of troubles; troublous times are praying times; then or never should Christians beset the Lord with requests, and pour out their souls unto Him; 1. the command is, Call 
Ps. 50. 15.  upon me in the day of trouble, and 
Jam. 5. 13  is any man afflicted let him pray. 2. David under his fears, and in the midst of his troubles besought the Lord. 3. And the promise is, that whosoever shall call upon the name of the 
Joel. 2. 32.  Lord shall be delivered: I am sure that jacob applied himself to this practice, and it proved prevailing; Use Christians must learn to pray, as well as to trust in God, or else their trust will fail them; I conceive we do put forth our confidence in praying; O that we were more in praying, and that we would lift up our hearts in praying unto our God, this should shelter us, and chase away feared dangers: a volley of Prayers sent up morning and evening to Heaven, will do a Kingdom and City more good, than all the munition in the world. A praying people have been the terror of enemies, and the safeguard of Nations; Prayers is the most efficatious engine, making way for the good and safety of the Church in all Ages, when all policies and power have been at a stand, this hath made way for peace and safety; This, this is the little great thing that hath overturned all plots, blasted all conspiracies, and withstood all oppositions, it weakness enemies, and increaseth friends, by ruling God, and overruling men: he wants not Armour of proof in his house that hath a praying spirit in his breast; I conceive, did we pray more, we should fear less, for that which is our victory with God shall be our conquest over men, Thou hast 
Gen. 32. 28.  prevailed with God, thou shalt also prevail with men, saith God to jacob: I beseech 
Job. 15. 4.  you that you would be so 
job 15. 4.  fare from restraining Prayer before God, that you make it your daily work to remember the name of the Lord, still crying unto Him and calling upon Him, adding this to your practice, which was the 
james 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  commendation of Elias, that you pray in your praying.  
But come we now more narrowly to the matter of David's prayer.  
Leave not my soul destitute, 
4. Observations in the words. 1. The possibility of having a soul left destitute.   
That is bare and forsaken of divine help and comfort; Whence we Whence we learn first, The possibility of having the soul of a Christian left naked and bare of divine grace, comfort and assistance, there may not only be a withdrawing of an outwardly supplying and upholding good, but of an inwardly comforting and gracious presence, though the Lord doth not totally destitute and finally desert the souls of his, yet comforts and supports may for a long time and in a great degree be withdrawn; Zion said, The 
Esa. 49. 14.  Lord hath forgotten me: David 
Psal. 70. 5. 25. 16.  is poor and needy in one Psalm, and desolate and afflicted in another; Alas! how many of God's dear ones do find this to be true, that to their seeming, their God is gone, and comfort gone, and there is none to own them, and stand by them: There is none to help, 
Psal. 22. 11  saith David.  
Secondly, the misery of a 
2. It is a misery to be left destitute.  divinely destitute and deserted soul; such a soul is a miserable soul, and the misery of this condition, makes David to deprecate it, the absence of a good temper doth not make the body more miserable, nor the withdrawing of the Sun the night to be more dark, than the leaving the soul destitute in divine respects doth make the soul sad and miserable: 'Tis misery to be under misery, but in times of misery to be left unto misery, by Gods withdrawing of himself from a man, makes the misery overmiserable: For a lame man to fall its misery, but when he is down to have his crutches taken from him, and all to forsake him, it's the leaving of him in misery. 
It is a mercy to find divine succour in misery.   
Obser. 3 Thirdly, That it is a great mercy to be followed with spiritual succours, and divine supplies in times of misery, this is easing to the spirit, and the burden will be the better borne and endured; this is cheering and reviving: the spirit will not soon sink and faint under any trouble whilst God is with it, and all its comforts are about it; the woe is to him that is alone.  
Obser. 4 Fourthly, that the instant and constant desire of a Christian 
Divine assistance & presence is to be sought.  should be after divine assistance in troubles. 1. A man shall never need a God more in company and comfort, then when he is in, and under trouble, if all the creatures leave us (as they may) yet till God leave us we shall never be destitute; for God is all in all, for the relief of that soul with whom he is present: besides, 2. the soul hath many precious promises for divine supply and secure in evils, and therefore he may be the more bold to put up his request to God.   

Leave not my soul destitute.  
To conclude the whole.  
Use. 1 First, I pity such men who are forsaken and destitute men, such whom Satan hath bereft of their comforts, God denies his grace unto, or withdraws the influence of his comfort from; A desolate Widow forsaken of friends, a brave Commander destitute of men and munition, and a soul left by God in misery, are equally miserable.  
Use. 2 Secondly, We learn, that men destitute of God, are the most helpless creatures under Heaven, such shall do God, the King and the Country, little good service, that have Feathers in their hats, Armour on their backs, and Weapons in their hands, wanting Grace in their hearts; though their oaths may be many, and violence great, yet their strength is small, for they are destitute and deserted persons.  
Use. 3 Thirdly, In the midst of our dangers, let us labour to keep God with us and about us, if we make him our friend we need not fear who is our enemy, and God supplying us we have strength enough, and shall find comfort enough in the midst of dangers and death itself. * ⁎ *    

The Narration of the virtuous Life and happy Death of Mistress julian Blackwell.  
WE are this day 
The Application to the occasion.  met, according to the practice of the Saints in Scripture, to perform a duty, and pay a debt to the remainder of our Christian Sister Mistress julian Blackwell, which is now to be laid with honour in her grave, as into a house of safe custody, and bed of rest, to remain there until the resurrection; And finding this to be the practice of venerable 
Cent. Mag. 4. c. 6. p. 45 5.  antiquity, to celebrate the Funerals of Christians, with the mentioning of their just praises, you must give me leave (treading in 
Testimonium dabo veritati non amicitiae. Ber.  their paths) to give testimony unto the truth, in speaking of her gracious disposition, and virtuous conversation; only take two things along 
Securius & sinceerius visa solent quam audita narrari Goff. vit. Bern. lib 1. pray ces.  with you; First, that I intent to speak no more of her then what mine own knowledge and observation doth lead me unto. Secondly, that my aim in this Work is, to moderate the grieving spirits of those that were near unto her, whose loss is great; and to yield unto you all matter of good instruction and Christian imitation, seeing you know not how soon her condition may be yours.  
And here passing over her descent, leaving that to the Heralds; I might begin with her courtesy, modesty, and gravity in her outward course and carriage, in which she did so shine, that she won much love from all such who well knew her, and were themselves lovers of a courteous and sober conversation: Next I might lay down before you, her fidelity, and love to her loving Husband, with whom she lived in an unspotted way, avoiding that lightness, and looseness, which is too too notorious and shameful in many of her Sex.  
I might also further discourse of her tenderness, and love unto her children, to whom she shown herself a Mother indeed, by seeking their good in the best things, and furthering them to her power in the ways of holiness.  
But leaving these, there 
10. Things in her.  are ten things which I observe as notable in her, and worthy all our imitation.  
First, God had made her 
1. Tenderness of heart seen in four things.  a Christian of a very tender heart, and sensible spirit; as her natural disposition was softly, so she had a spiritual disposition of softness: there were four ways by which her tenderness of Spirit did appear.  
1. She was apprehensive 
1. Sense of sin.  and feeling of sins working and burden; the body of sin which she did bear about her, as a body within her body, she made such a body of death unto her, that with tears she would often complain to myself and others, of her wretchedness and wearisomeness under the same; a blessed temper, and arguing spiritual life, to find and feel the contrary workings of sinful corruption unto the workings of grace within the soul.  
2. She was sensible of Satan's 
2. Acquaintance with temptations.  temptations, and his strong workings against her graces and her comforts; Satan was her adversary, and she knew what it was to have Satan to be her adversary; (surely if God be a man's friend, Satan will be his enemy, and who so have tender and gracious spirits, they cannot but be more or less sensible of Satan's workings against them:) Satan did so often and sensibly disquiet her, that she feared lest she should at the last be overcome by him.  
3. She had a sympathising 
3. Sympathy.  spirit; feeling the present conditions of the members of the mystical body, whether in misery or in comfort; if the Church and Christians did rejoice; she rejoiced also; if they were in sadness, she was in heaviness; in which practice she shown herself a right living member; and I could wish that there were not the failing of bowels this way amongst too too many of us. What a shame is it unto us, that Churches abroad are bleeding, and many Christians at home in misery and dying, and yet none in comparison do regard or feel the same.  
4. She had an undigesting 
4 Rise against sinful vanities.  spirit; I mean a spirit that was full of painful gratings at the sight of sinful objects, and that could not so easily swallow down those vanities and courses which others do not so much as scruple at; to her dying day she did abhor Popish and Superstitious vanities, and was much grieved that any should take upon them to practise or maintain any thing that was contrary to God's Word, and justly scandalous unto Christians.  
Secondly, God had given 
2. lovingness to the godly.  her to become very loving hearted unto the godly; if she saw in any but aliquid Christi (that is, something of Christ) with holy Bucer, she dear loved them; the graces of God bestowed on them drew her affections to them; making her greatly to delight in their company and conference; she often would say to me, where is the pleasure that sinful societies can yield unto a Christian? I am sure I can find no delight in being amongst them; O it is the godly and such as truly fear God that are my delight, and that shall be truly welcome unto my house, there are many Christians this day alive that can testify her real love unto them a good pattern for us all to follow, we should make them the men of our company and delight here, that are our companions in grace, and shall be our company in Heaven.  
Thirdly, she was large 
3 Desires and cravings after goodness and amendment.  hearted in her desires after goodness, and good things: a little heart she had, but low, which made her very greedy after, and desirous of grate such a holy covetousness; and unsatiable thirst was implanted within her, that she could never give herself satisfaction in any present measure of grace, or actual performance of duties, but was carried with a vehement desire of bettering or mending herself in both; out of that desire which she had to profit and benefit her own foul, and to augment and enlarge herself in graces and duties, 
Hierony●●i Epistolae ad Paulam, Marcellam & alia●.  (with those religious Roman Ladies of whom S. Jerome speaks,) she would be full of holy inquiries, solid questions, and apt cases of conscience; God gave unto her that excellent gift of improoving Christian acquaintance and Christian society, for hardly could any good Minister, or able Christian come to visit her in her health or sickness, but she would be pressing and putting of them on to some soule-profiting discourse, by which she might both do herself and others good; oh it is a blessed thing for Christians to be acting Maries part, and I could hearty wish that in this she might be followed in this City and other parts, for I find this to be a common fault, that God puts into our hands many opportunities of doing ourselves good by the company of Ministers and Christians, and we have no hearts to improove them; we think that when we have feasted them, and for a time courteously entertained them, we have done enough; Oh how often hath mine ears heard her wishing, that she had more power to believe, and spirit to pray and to obey; This Sister of ours, made it her daily work to be treasuring up a stock of grace for another world, and the nearer she was to glory, the more thirsty was she after grace. Surely where those long and thirstings after soul enlargement in graces and duties are wanting, there may be a strong supposition, that spiritual life is also wanting. For herein do artificial bodies differ from natural bodies, that the one are capable of extension, the other are not.  
Fourthly, She was fearing 
4. Fearful of her own standing and state.  hearted in respect of her spiritual and eternal condition: she did much trouble herself about that one thing necessary, namely the settling of the happiness of her soul both here and hereafter; she had an heart making Heaven to be Heaven, and it was a great business with her, how she might be sure to have Heaven when she left the world; she was not in the number of those, who only then think of going to Heaven, when they see themselves ready to drop into Hell; Neither was Heaven unto her an empty Notion, or going to Heaven an ordinary matter; but a thing of the highest concernment; she knew that she had a soul, and what it was to have a soul mistaken, or miscarry in so great a matter as salvation; yea so serious was this Christian Sister of ours in this main business, that she would often suspect her own care, and question her own evidences for Heaven, being ever and anon jealous lest that she should fail of Heaven at the last; This was admirable and imitable in her, that she would be putting herself to the trial, that so she might see and find herself to be Heaven proof, and judgement proof; and when upon long reasoning and due trial, she could not put of from herself the evidences of a gracious condition; out of a holy fear, she broke out into these words; Sir, are you not mistaken in your trials? or in myself? I pray you to deal plainly and faithfully with my soul, do not make me to believe that I am better than I am, or that my estate is safer than it is, remember that you are God's Minister, and you must give an account to God if that you do not discharge your duty, in discovering to me the truth of things: Let me know the worst of mine estate, for I desire not, neither did I send for you to be slattered and soothed by you; O think of this all you that tie up the liberty and authority of God's Ministers when they come to visit you, who cannot endure the settling of your spiritual estates by the searching of your souls.  
Fiftly, She was bold hearted, 
5. Zealous in spirit.  the fire of holy zeal was kindled within her spirit, and she was so fare from being ashamed of God and his cause, that as occasion was offered, and as it became her in her place, she would speak for God, and plead for the power and purity of His blessed worship and service: yea she kept that liberty to herself (which many lose) namely, so to enjoy her best friends, that with all she would wisely dislike and Christianly reproove what she saw or heard to be amiss in them, which made such as well knew her, the more truly to honour and love her.  
Sixtly, She was Heavenly 
6. Heavenly mindedness.  hearted; and dead to the world whilst she lived in the world; she so minded her country in Heaven, that she could willingly part with all the creatures for Heaven, nay she had so ordered her affections and affairs, that she had little else to do but to die when she was to die; well knowing that an heart set into the creatures, is loath to make an exchange of earth for Heaven, it was neither Husband, nor Children, nor Mother, nor Brothers or Sisters, nor Friends that could stand in her way, to make her loath or unwilling to die; they were all looked upon with a dead eye long before she died; it is a glorious conquest to get victory over the world and the creatures before a man dies.  
Seventhly, She was public 
7. Publikenes of spirit.  hearted: having her spirit set upon the times, both in the sins and sorrows thereof, being so sensible of both, that she could bewail both; and would be often in stirring up others to pray for Zions peace and glory. Oh how did she rejoice when she saw any hopes of good towards the Church of God revived; and she would be much cast down under the fears of national calamities, fearing that her sins were the procurers of the same.  
Eightly, She was bearing 
8. Patience.  hearted: God put her piety to proof, laying his hand heavily upon her in much weakness, which kept her long under the Physician's hands, yet under all gods deal she was a pattern of patience, quietly resigning herself so to the good will and wisdom of God, that she did not check or dislike God in the course of his providence, but did acquit the Lord as righteous and just in his way, and did let him alone in his works, being troubled at the rising of impatiency within her; desiring chiefly that God would be pleased to make her able to bear his hand, and to give her a sanctified use of his hand, which she knew would be for good unto her.  
Ninethly, She was stout 
9 Stoutness.  hearted, which appeared in this, that she did not fear the king of fear, death itself: I know that she was very sensible that the time of her departure was at hand, for she apprehended more in herself, than the many skilful Physicians could in her body, she would tell me that they were all mistaken in her disease, for she should not escape this sickness which was now upon her; and though she did think much, and talk often of it, yet it was not death itself that could daunt or damp her spirits; she did no fear to die, having the knowledge of this, that it was only death which could bring her unto her desired home.  
Tenthly and lastly, She 
10. Confidence in death.  was confident hearted; her experience of God, and faith in God had raised up her soul to such a trust, in God's mercy, that finding death approaching, she left of dispute with Satan, and fixing her eyes with much steadfastness on Heaven, about the beginning of the Sabbath (which was the day of her delight whilst she lived, and I make no doubt a token unto her of an eternal rest in Heaven) she concluded her life with this saying, Death, Death, O Lord in thee is my trust, which words of hers gave occasion to her loving Husband, to give unto me that Text of Scripture to preach on at her funeral.  
And now leaving her 
Application to the Auditory.  whose soul is made perfect in Heaven, and free from all sin and sorrow; give me your patience from the whole Narration, to lesson you in these things, that so you may 
4. Duties.  departed hence with profit.  
First, see the joyntnes of women with men, in the common salvation of Christians, God hath given unto them souls as well as men, and he is pleased to make them as eminent in graces and gracious practices as he doth men, and therefore their sex should not be despised, nor their holy courses scorned whilst they do but endeavour to save their poor souls.  
Secondly know, That the more gracious men and women are in their lives, the more comfortable shall they be in their deaths, and the more honourable after their deaths; such seek for comfort and credit in a wrong way, that do not seek it in a gracious way.  
Thirdly, Learn that we must improove all the holy examples of God's Saints, by following their courses and 
Exempla maxime movent. Cic de Orat lib. 3.  actions: the Heathen man tells us, that good examples are of great force: and sure I am, that among Christians this is a truth, that good examples are of special use and profit, and such as we must be accountable for to God, as well as for precepts; we cannot do greater honour to our religious Ancestors deceased, then to endeavour to resemble them in goodness and godliness: Oh that you would all resolve to go home being such as she was, and doing that which she did of whom we have spoken.  
Lastly, Draw your own deaths out of this occasion; let it put you into dying thoughts, remember that you must all follow her that is gone before you, and how soon you know not, and that every step of your life degrees you into the Chamber of death, you being here sailing down times stream into that gulf of death which enters you into Heavens or hell's eternity: My beloved upon this short and shortening time of yours which is uncertain and irrevocable depends eternity; and if ever you will be wise for your souls, be wise in this, to make your life the only providing time for Heaven's eternity. And so much for the Text and the occasion. * ⁎ *  
FINIS.   

Imprimatur  
THO: WYKES. july 30. 1640.