A Brand taken out of the Fire. Or The Romish Spider, with his Web of Treason. Woven and Broken: together with The several uses that the World and Church shall make thereof. Gathered out of the 64. Psalm.  Psal. 112. vers. 18. 
This shall be written for the generations to come, and the people that are created shall praise the Lord.  
AT LONDON Printed by G. Elder for john hodget's, and are to be sold at his shop in Paul's Churchyard. 1606.   

To the High and excellent Princess ELIZABETH, eldest Daughter to our Sovereign Lord JAMES by the grace of God of Great Britain, France and Ireland King, defender of the faith.  
MOst gracious Princess: vouchsafe (I pray you) the remembrance of that blessing, the enjoying whereof (I doubt not) was exceedingly welcome unto you. And let your favourable acceptance, pardon the boldness of the remembrancer, who having nothing of his own, worthy to congratulate your Highness coming unto our City, hath been glad to take the opportunity of that gift, which the Lord hath bestowed upon you, in this great deliverance, and to present you with the remembrance of your own renewed estate. For as in this deliverance, whatsoever you are, or have, is newly given unto you: your most renowned Father, and Princely Mother, your loving brethren, and tender sister yourself & all: all new gifts, even newly created; by this great work of God: so is this remembrance, a renewing of this great deliverance, as reviving the work daily unto you, & provoking you thereby to answer it in newness of life. Accept therefore I beseech you (most excellent Lady) the reviving of that work, by which you are that which you are: that so it may further you to that which (by God's mercy) you shallbe. And to this end shall my vows and prayers be renewed unto our God for you, And so I humbly commend your Grace to the grace of God.  
Your Grace's most bounden, Thomas Cooper.   

To the right Honourable, the Lord Harington, and his most virtuous Lady.  
RIGHT HONOURABLE: seeing the Lord hath joined you both in the benefit of this great deliverance: therefore have I been emboldened to join your Honours also in this remembrance thereof. Though I do not say with the jews, concerning the Centurion, that you are worthy of this blessing: yet I may safely say what Peter did of the other Centurion: that herein hath the Lord remembered your love unto the Gospel, and care unto his Saints. My heart's desire is, that this deliverance may increase these blessings unto you, that so you may grow up from grace to grace, till you attain unto the full measure of the age of jesus Christ: to whose blessed protection I commend your Honours, and your Princely Charge. And so I humbly take my leave.  
Your Honours in all duty. Thomas Cooper.   

To the Right Worshipful my Christian friends and Auditors, master Mayor of Coventrie, Master archdeacon: the justices, Master Steward, All those of the Counsels, together with All that do unfeignedly love the Lord jesus, and do long after his glorious appearance.  
RIght Worshipful, two causes there are which have moved me to put forth these plain and unpolished meditations: the one is the general good which we have all received from the hand of our gracious God in this late great deliverance of Prince and people, Church and commonwealth, from that bloody and hellish practice of our desperate adversaries: the other is that particular good which I have received from you, since my coming among you. Concerning the common good which we have all been partakers of: surely it hath been such, and so great, as that if we should hold our peace, the very stones would speak. And therefore that they may not be a witness against me, I have in your hearing spoken of this deliverance. And because it is required that we should not only declare the work of God, but commend it also by writing unto the generations to come: therefore have I taken this further pains, to commit to writing such notes as I have observed concerning this great work, that they may be trials of our present thankfulness, for the blessings received, and furtherances also to strengthen our faith, and establish our posterity, that they may wait upon the Lord in the affiance of the like mercies.  
And the rather have I been encouraged hereunto, by that particular good which from time to time, since my coming among you, I have received from you, that so it might be some pledge of my thankfulness unto you for the same. I may well say you have comforted my body, and my soul: not only my outward man, when I was a stranger to you, and by reason of the visitation of my family, in some affliction. A kindness which by God's mercy I shall not fail to leave recorded to posterity, when opportunity shall serve: but specially my soul and inward man: in beholding your Order and love unto the Gospel. Which though it hath made you stink in the Nostrils of the common adversary: yet hath this savour of your oyntmens', caused the Saints to love you: yea the hatred of your enemies hath the Lord recompensed with such extraordinary pledges of his favour, As that you have not only your lives & liberties given you for a prey, but further also the Lord hath honoured your City with the presence and protection of a gracious Princess: not only by making your City an harbour for a season unto that royal branch, but thereby in mercy opening a way (if you shall accept it) by so comfortable a protection, to the strengthening & continuance of your holy liberty in the ways of God, And surely if you shall not use your liberty as an occasion, to the fl●sh: if the dead flies of hypocrisy, and lukewarmness shall not corrupt that precious ointment: but you shall strengthen that which is ready to die, and do the first works, and continue therein: you shall undoubtedly be a sweet swelling savour in the nostrils of the Lord, and so not only have your City blessed with the dew of heaven, and fatness of the earth, but by the mercy of God, you shall be lead forth in your most holy faith, to receive the ends thereof even the salvation of your souls: Which, as I do heartily sigh and long after, so have I to this end thought fit to stir up your pure minds by these meditations: that you might have somewhat of mine with you, as a pledge of my thankfulness unto you, for your love towards me: and a Spur to provoke and continue our thankfulness unto God, for his wonderful mercies, renewed and continued unto us, in this great deliverance: and that herein I may free myself from imputation of vanity and negligence, which may happily arise from the strangeness of the Title, and plainness of the matter, give me leave (I pray you) to yield you reasons of them both.  
Concerning the Title, my purpose is therein to discover the nature of our aduérsaries, who would have done us so great evil. A very cursed generation, and full of deadly poison, extremely cruel where they can prevail: and yet by the justice of God, breeding their own bane, when their sin is full, even bursting a sunder with the poison thereof, and justly confounded with their own malice. So is the Spider, Yea as the Spider's Web is cunningly Woven, and quickly broken, so are and shall be the devices of our adversaries: they shall not be established by their iniquity: but their own cunning hath and shall be their confusion. And let this satisfy you concerning the Title.  
As for the plainness, and rudeness of the matter, if you do duly consider the rule of my direction. I trust you will acknowledge, that the power of the spirit is best seen in weakness: and that plain lines, do best answer a strait and even level: the evidence of the spirit, is best seen in plainness. You see I have informed myself in these meditations, by the most perfect Pattern: a Psalm of that Princely Prophet David, that man of afflictions: when his life was endangered by the subtlety and violence of his close and treacherous enemies. To be delivered from these, he flies unto his God in prayer: and the rather to prevail, he lays before the Lord the desperate practices of his enemies: thereby implying: that unless the Lord stood unto him, he justly feared that they would swallow him up. This fear of his, is the rather confirmed: because he saw them sudden and fearless in their mischievous practices: And why they should be thus fearless, he discovers in the next words: because they did by many sorts of encouragements meet with this fear. And here begin our meditations: derived as you see from this pure fountain: and watered all along with the streams thereof. If this heavenly treasure hath so shined in this earthen vessel, that the excellency of that power, may appear to be of God, and not of us: give God the glory in the treasure, and be humbled in respect of the vessel. If the vessel hath received that honour from this beavenly treasure, as not to have handled it craftily and deceitfully: but in declaration of the truth shallbe approved, to every man's conscience in the sight of God.  
Then if our Gospel be hid, it is hid to them th' 〈…〉 〈…〉 is. But I persuade myself better things of you, even su 〈…〉 〈…〉 company salvation. And let this be your trial, that you are contented to hear the same things again. So accepting these pains according to the intent thereof, you shall happily ease yourselves of the Mother and the Daughter, forgetfulness and unthankfulness: and burden me willingly with further pains, for the further building of you up in jesus Christ. To whose protection I commit you. I pray you to bear with the faults escaped in the printing, and correct the grosser of them as followeth.  
Pag. 19 lin. 11. for rest, read cost. ead. lin. 21. for that may, read that we may. ead. lin. 1. for we, read he. ead. lin. 29. for bloody execution, read for the bloody execution. pag. 22. lin. 30. for Rhamaes, read Pharaoes'. pag. 23. lin. 5. for perpetual, read external. ead. lin. 8. for framing, read foaming. ead. lin. 30. for so Satan, read superstition. pag. 29. lin. 30. for thing, read change. pag. 34. lin. 28. for save, read some. pag. 35. lin. 24. for life restored, read life are restored. pag. 43. lin. 28. for mean, read main. pag. 44. lin. 28. for the, read these.   

THE Romish Spider.  
THE FIRST PART. The weaving of the Web.  Psal. 64. 
Vers. 5. They encourage themselves in a wicked purpose, they common together to lay snares privily, and say, who shall see them?  
6. They have sought out iniquities, they have accomplished that which they sought out, even every one in his secret thought, and the depth of his heart.  
THe holy Ghost, having in the latter 
Wicked, sudden, and and fearless in treasons.  end of the former verse, set out the desperate resolution of the wicked, in their attempts against the Lords Anointed, by two Circumstances; The one, That they are sudden in execution, implying their desperateness; The other, That they fear not, arguing their boldness and confidence in their proceedings, doth in the two next verses yield a reason, 
Because they use many policies thereunto.  for this their desperate confidence, by discovering their devilish policy in the manner of their practising, as also in the variety and secrecy thereof. For whereas of all other sins, the sin of treason hath cause most to affright the heart of man, not only in regard of the majesty of the Prince, who carries the Image of God, full of terror and astonishment to the wicked, but also in respect of the heinous punishment that attends the same, (not to omit 
In that this sin beeedeth fear.  the racking of the conscience in the horror of the sin) may it not therefore seem strange, that wretches should not fear to commit so great a sin, that Subjects should run of boldly, and desperately to lay hands upon the Lords anointed? The Prophet David was so affected, 
1. Sam. 24.  when he had but cut off the lap of Saules garment, a wicked and reprobate King, that his heart smote him with conscience of some great evil, in lifting up his handagainst the Lords Anointed. And when the Amalekite 
2. Sam. 1. 15.  brought news unto David, that he had slain his enemy Saul, hoping to receive some great reward, the good King was so far from delighting in the death of his enemy, as that rather remembering him to be the Anointed of the Lord, he not only bewails his death with a great lamentation, but further reproves the Amalekite with this severe check: How wast thou not afraid to life up thy hand against the Anointed of the Lord? and rewards him with such wages, as so heinous a murder did require. To fear then in attempting against the li●e of a Prince, as there is great reason, in regard of the heinousness of the sin, and the Majesty of the person against whom it is committed, so there had need be great policy used to banish this fear.  
What this policy was, the holy Ghost proceeds to relate unto us, in these two verses following: leading us 
Four Policies of the wicked to give them encouragement in their mifchiefes.  to the consideration of divers notable points of policy, in the practices of these Traitors against their Sovereign, to make them confident and secure therein, that so they may be taken in the pit, which they have digged for others.  
The first whereof, respecteth the manner of their plotting, and it is here set out unto us to be twofold.  
First, (saith the spirit) They encourage themselves in a wicked purpose, they commune together, wherein the meaning of the holy Ghost is, to lead us to a policy very usual in great and desperate attempts, that they are undertaken 
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 & conveyance is an especial help to further dangerous designs, therefore the holy Ghost addeth, that the special matter of their counsel was, how they might lay snares privily, signifying therein, that they did not only encourage themselves by mutual 
2. Secrecy.  advise, laying of their heads and purses together, but that a special part of their advise was this, so to carry their Treasons, that none might see them: hoping by this manner of plotting, to have speedy, and sudden execution, and discovering therein the ground and moving cause of all these desperate practices, 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 jealous too, doubtful to be descried, and yet desirous to prevail; therefore behold, a second policy in these traitorous practices, both to delude secrecy, and more effectually to prevail, they have sought out iniquities (saith the blessed spirit) that is, they have devised store of snares, to entrap the life of the King, that so if one should fail, the other might take 
3. Variety of Plots.  effect, if some be discovered, and so breed security, (as usually they do) the other, that lie hid might come more suddenly, and surprise more fearfully, without avoidance.  
The snares being thus contrived in such secrecy & variety, 
4. Confidence and presumption of good success.  that if the secrecy should fail in some, yet the rest might afterward prevail. Here upon doth usually follow a double effect. The one in the wicked, whose property is, not only to set a good face upon a bad matter, but further also, in regard of such exquisite cunning, which they have used therein to grow secure, and confident in the execution of their intended attempts, undoubtedly persuading themselves of such success therein, as that they shall have their full desire against the servants of god. This doth the holy Ghost further express unto us, when he saith that they have accomplished that, which they sought for, even every one in his secret thought, and in the depth of his heart, signifying unto us thereby, thus much; that what plots were laid by the wicked against the life of the King, were contrived with such secrecy, and managed with such skill & variety, as that the Contrivers thereof, made full account that they should prevail, though not in the profession of their mouths, lest they should be descried, yet in the depth and secret of their heart, wherein they flattered themselves.  
And hereupon followeth another effect in the Saints 
The godly on the contrary, fear the worst.  of God, who being wise to see the plague which is coming upon them, notwithstanding the secret and cunning conveyance thereof, finding their sin justly to have deserved no less, and the malice of the wicked ready to inflict upon them much more, do hereupon grow to a distrust in themselves, that surely so far as they see, there is no means to escape; and so in respect of their sins, submit themselves under the mighty hand of God, and many times in their infirmity, do not stick to complain that they shall certainly be ensnared with the practices of the wicked. And so also the words may be referred as being spoken in the persons of God's children assaulted with these troubles.  
Wherein we may behold the admirable wisdom of the lord, who having certainly determined to free his servants 
These contrary effects make away to the manifestation of God's mercy and justice.  from the rage of the wicked, in disappointing their practices, & turning them upon their own pates: doth by these two effects, of the confidence of the wicked, and despair of God's servants in themselves, prepare a notable way thereunto: For, concerning the distrust of God's children in themselves, seeing no means from flesh to avoid the danger, as this must needs cause them to renounce all confidence in the flesh, so doth it more confidently cast them upon God, and provoke them more earnestly to call for his assistance, the more they see themselves stripped of all help from man: Whereby it cometh to pass, that calling upon the Lord in the day of trouble in this full affiance of help in him alone, they are delivered by him, that so they may glorify him, As for that security 
Psa. 50. 15.  of the wicked, grounded upon the secrecy and multitude of their mischiefs, what is this else but a messenger of their destruction? and the more confident they are in the success of their projects, the nearer is their confidence to the confusion & subversion of them; yea herein will the Lord reject their confidence, that a sudden destruction 
1. Thes. 5. 3.  shall come upon them, and they shall not be able to avoid it. For so it felloweth in the next words.  
But God shall shoot an arrow at them suddenly etc. Wherein 
Which is most wonderfully discovered in confounding these several policies of the wicked.  mark I pray you the wonderful power and wisdom of God, in meeting with their several policies, by his most just and answerable judgements.  
For are the wicked wise, and deliberate in plotting their enterprises? are they long in weaving, & wary in contriving? behold, the Lord doth confounded this their wisdom 
1. Their deliberate plotting is confounded by sudden defeature.  by coming upon them suddenly, that they which had such store of wisdom to contrive mischief against others, shall now be to seek of any wisdom for the avoiding of such sudden arrows of God's vengeance as shall come upon them. Behold here their wisdom turned into folly.  
Again, are the wicked subtle in devising 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 upon them the second time; who had hoped many times to have ensnared the Saints of God: Behold here the multitude of their wicked conspiracies confounded with one stroke of God's righteous vengeance.  
Thirdly, were they so secret in the contriving of their mischiefs, that they gave it out confidently that none shall see: behold the spirit of God gives them the lie, and tells them plainly, that All men shall see it, yea, they who had thought so cunningly to have carried their wickedness, as to have gone clearly away with it, the spirit tells them they shallbe discovered, and to confound them the more, in this discovery, he tells them plainly, that their own tongues shall fall upon them. They that say, their tongues 
Psa. 12. 4.  are their own, who is Lord over them? shall now see, that the mighty God overrules their tongues, and makes them the instruments of his glory, in the discovery of sin, and the executioners of his vengeance, in the punishment of the sinner. Behold their secrecy, even confounded from their own mouths.  
Lastly, do the wicked strengthen themselves in their mischiefs by confederacies and leagues? Lo, the Lord 
4. Their Confederacies scattered.  will scatter their companies when he comes to judgement against them, so that whosoever doth see them shall fly away: Behold here the disvniting and breaking of their confederacies.  
The practices of the wicked thus wonderfully defeated, 
Here followeth the use that is made thereof. 1. General, All men shall see it.  and they being justly met with all in their mischiefs, by answerable judgements, what now is to be done by those that are delivered? what must we repay unto the Lord for all his wonderful mercies?  
The holy Ghost proceedeth in the two next verses to inform us in such duties as concern us in this case, All men shall see it (saith the blessed spirit) that is, the eyes of all men shallbe fastened upon it, to observe and behold the wonderful works of God. And whosoever shall duly observe these great works of God, and shall give him the reverence that is due unto his name, for the execution of so great judgements, his mouth shallbe opened to 
2. Shall declare it.  declare the work of God, he cannot be silent in a day of so good tidings, nay, he shall not only speak of what is done, but his understanding shallbe convinced, that it was not the arm of flesh but the Lords own doing, nay, he 
3. Understand it to be Gods doing.  shall further understand the greatness of the deliverance, he shall understand (saith the holy Ghost) what God hath done. And this use shall every one make of great deliverances. But the righteous, who only hath true interest 
2. Particular to the saints.  therein, when he hath apprehended in his judgement the greatness of this mercy; when he hath attained in some measure to a large knowledge thereof; then shall his heart be enlarged to reioyce-therein, and finding it to 
1. To rejoice.  be the Lords doing, which is marvelous in his eyes, this shall be a means to make him trust in God, and thereby 
2. To trust in God.  finding his heart upright unto the Lord his God, he shall again rejoice in the greatness of his mercy. Thus shall the righteous do, whose hearts are upright in the Lord. Thus shall a great deliverance be entertained by them.  
Now, that we may approve ourselves to be of the number of these, having thus briefly delivered the sum of the Scripture, let us turn back again, and consider the several lessons therein contained, that so we may lay them unto our hearts, as they lie in order, and make further application of them, to our building up in Christ jesus.  
And first, let us consider the policies, whereby Rebels and desperate persons so animate themselves in their traitorous practices, that they are fearless, and exceeding presumptuous in the devising, and prosecuting thereof.  
They encourage themselves &c. (saith the holy Ghost) 
1. Observation The wicked strengthen and encourage themselves in their wickedness, and why?  in a wicked purpose: That is, they use all outward and carnal means to strengthen, and confirm themselves therein, that so they may not be daunted, & driven from their purposes. A policy very usual among the wicked in plotting of desperate attempts, and indeed very necessary to the effecting thereof. For where the conscience of so great evil must needs dishearten them, there all outward encouragements will prove little enough. And herein doth appear the wisdom of the world, that what is wanting in the inward approbation, shall outwardly be supplied by carnal comforts. But above all the cunning of Satan, is here most lively discovered, who, purposing to bring them to confusion by these desperate practices, doth therefore oppose these outward encouragements, to the inward checks and discouragements of the conscience, that so the checks of the conscience might in some sort be countervailed, and thereby neglected: and the heart being by this means hardened, 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 security, whereby, having made up the measure of their sin, when they shall say peace, and security, and fear no evil, then shall 
1. Thess. 5. 3.  a sudden destruction come upon them, and they shall not be able to avoid it.  
Lo, hear the wisdom of the wicked in this encouraging of themselves; and yet behold a further depth of their wisdom in the means, and manner of this encouragement, and yet all tending to their further confusion.  
These means I have observed to be of two sorts; The first are carnal, serving only to satisfy the flesh; but the 
Two sorts of means, whereby the wicked do encourage themselves.  second are spiritual, pretended to satisfy the mind in these lawless and monstrous actions, and so to give colour of justifying the same.  
The Carnal furtherances, to these desperate attempts 
Carnal, and they are two.  are of divers sorts. First, a combining and uniting of forces together, by leagues, and associations; and that for divers ends. First, to give credit unto their attempts in regard 
Leagues and Confederacies.  of the multitude; secondly, to breed terror of their purposes, as proceeding from so many; & lastly, that what cannot be done secretly, may by force openly be maintained. So did the nations of the earth, band themselves against the Lord, and against his Anointed. So did the Tabernacles of Edom 
Psa. 2. 2.  conspire with the Israelites, Moab with the Ammonites, Gebal, Amelech, the Philistines, and the rest, when they said: Come & let us cut them off from being a nation, & let the name 
Psa. 83. 3.  of Israel be no more in remembrance. So did the enemies of God, combine themselves in that unholy League, even in our age, for the rooting out of the poor Church of God. And so did that viperous brood, thus encourage itself by secret leagues and associations at home, and abroad, to ruinate, and destroy utterly the most excellent estate of the blood Royal, the Church, and Common wealth.  
And shall the wicked be thus wise in their generation, to strengthen themselves in their mischiefs, against God, and his Church, by combining their forces together: and shall not we which are the children of light, much more be knit together in the bond of peace, that we may jointly bend our strength against the common enemy? shall the the shadows separate us, when the substance is endangered? It was a comfortable speech of judah unto 
So let us strengthen ourselves against them. judg. 1. 3  Simeon his brother; Come up with me into my lot, that we may fight against the Canaanites, and I likewise will go up with thee unto thy lot, (so, saith the spirit) Simeon went up with him. So should brethren join together; Brethren against the common enemy, that his force may be weakened. Oh that Simeon and judah would thus join together for good; as Simeon and Levi are brethren in evil. Only let us be careful, that we be not yoked unequally, that so our conjunction being in the Lord, it may be blessed of him.  
A second carnal means, whereby the wicked are encouraged in evil purposes, is a gift in the bosom, some present 
2. Carnal means are gifts and rewards. Leut. 16. 19  pay before hand: whereby, they are not only blinded in the true judgement of their sin, but in regard thereof, they are also drawn on to adventure such punishments as may befall the same. So was Balaam attempted to curse the people of God: So was judas hired to betray his master: 
Num. 22. 18. Mat. 26.  So was Lopas induced to poison his mistress; & so hath the foreign gold, deceived many of our Italianated Devils.  
Oh that we could be as bountiful to good purposes, as these are to bad, that we 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 spoil thereof, that we could be as forward in adventuring, for the saving of souls, as these pharisees are compassing Land and Sea, sparing no pains, neither 
Mat. 23.  thinking any cost too much, to make one of their profession; though when he is made, they make him twofold more the child of hell, than they themselves. Certainly, if we be not; the thirty pieces of silver, shall one day condemn us, and 
Lest the wicked condemn us. Math. 26. Exod. 32. A third carnal means, is hope of Honour & preferment.  the earrings, & bracelets of the people, which they willingly imparted to Idolatry, shall at the day of judgement give sentence against us.  
A third carnal means to encourage the wicked in their traitorous purposes, is the hope of such honours and preferments as may afterward befall them. Great is the abjectness which is incident into pride, and the slavery which ambition is subject unto, is intolerable. What wickedness is there which the hope of honour will not digest? what danger is there, which it will not cause to adventure? Let our first Parents, be but tickled with this hope that they 
Genes. 3. 45.  shall be like unto God; and they will not stick to commit that, whereby they become subject to the Devil. Let Diotrephes have this spur, and he will easily make shipwreck 
3. joh. 9  of a good conscience.  
Oh that our climbing heads would consider this: that such pleasant baits, have such deadly hooks! And seeing there 
Use. 1. 2. Teaching us to seek heaven as carefully in well-doing, as these hunt shadows with sin. 2. Cor. 14. 17. Lest otherwise they be our judges. Spiritual encouragements to resolve the conscience.  is an eternal weight of glory reserved for us in the heavens, which only may be compassed by good and holy means; Oh that the hope of a certain, and ever-during honour, might so far provoke us to well-doing, as the hope of this vain, and transitory shadow, prevaileth with the wicked to whet then on to evil! Well, let us try our selves hereby, lest otherwise they condemn us in the day of Christ. And so much of the Carnal means.  
Now it followeth, that we speak of the spiritual means. By spiritual means we understand such, whereby the mind and conscience is in some sort resolved, and seemingly satisfied; but indeed deceived, in the doing of so great, and outrageous mischiefs. For in vain should Satan offer all these carnal means, to persuade the attempting of such monstrous, and horrible actions unto those, that pretend conscience, and boast of exquisitie perfection in all their actions; if now the conscience were utterly unresolved in the lawfulness thereof. What policy then doth Satan use to persuade the conscience. Surely, as he is the Lords executioner to blind the minds of such, who not obeying the truth 
Being indeed but strong delusions of Satan. 2. Cor. 4. 1. Thess. 3. Esay. 5. 1, Rom. 28. joh. 16. 2.  are therefore justly given over to be deceived by strange delusions, so as God of this world, doth he blind the minds of Infidels, not only making them to shut their eyes against the truth, but further also infatuating their judgements, that they shall call darkness light, and light darkness, and so their judgements being perverted, he worketh upon their affections, not only to move them to do such things as are most inconvenient, but further so to flatter themselves in the doing thereof, that in so doing, they shall do God good service. So hath that great deceiver bewitched his followers, not 
And Antichrist. 1 That it is lawful.  only persuading the lawfulness of that act of the murdering of Princes, although contrary to the word of God, and common law of nature and equity, but further advancing the fact to an high degree of merit, yea advancing the authors 
2. Nay meritorious.  (if they will believe him) to an extraordinary measure of glory, for this their abominable act of the murder 
3. Of extraordinary glory to murder Princes. 1. justified by Bulls.  of Princes. And that nothing may be wanting to encourage them thereunto. Behold he hath his Bulls to release them of their loyalty, as if he were able to lose that on earth, which is bound in heaven: and that their disobedience may not be discovered, here serve his dispensations to tolerate their obedience so long, till opportunity shall serve 
2. Dispensations.  to effect their mischief. And when the wickedness is to be accomplished; behold than he binds them to the same even by the straightest bonds of their religion. We read of the soldiers that lay in wait for Paul, that they bound themselves by an oath, that they would not eat, before they 
And bound thereto.  bade deprived him of his life. But this man of sin, is not content only with an oath, but their vows must further 
1. By Oaths.  be in heaven (as Parry acknowledgeth:) yea, to make up the measure of their wickedness; Behold, they must confirm 
2. Vows.  themselves by the sacrament of the body and blood of our Lord jesus, that so they may more desperately shed 
3. Sacrament.  the blood of the Lords Anointed.  
Oh that we were wise to consider these things! That seeing the verdict of the conscience is the warrant of every action, and yet the conscience may be so informed, as to 
Learn hence to have the conscience rightly informed. Rom. 14. 1 By the word. 2. Thess. 3. 2 And obedi● thereunto.  give aim to such vile and abominable practices: we would therefore labour for the true information of the conscience, that so it may give in a right verdict. Certainly as there is no knowledge to the word of God, so there is none to this, to inform the conscience. And seeing that obedience to this blessed word of God, is the only means to have this saving knowledge continued unto us, labour we in the fear of God to make conscience of this obedience, that so the conscience may not be given up to such strong delusions; And seeing that the knowledge of the 
2. Thess. 2.  Gospel is the doctrine of obedience, oh let us not hearken to that devilish policy, which saith, that where the people are ignorant, there they may be best ruled, but where they are full of knowledge, there they grow busy, and will prove seditious. But let us endeavour, that the word of God may dwell plentifully among us; that therein performing obedience unto God, we may also be blessed in our obedience unto man: Let it no more be said, that ignorance is the mother of devotion, but let it now appear that ignorance is the mother of rebellion. And if this be a case of conscience to lay hands upon the Lords anointed. Oh let us take ●●ede of the 
Take we heed of such cloaks and fear we not such curses.  cloak of religion, which may be a broker to such vile practices. Let us not fear the curses of such an accursed religion, whose vows and sacraments employed to the strengthening and encouraging of such damnable mischiefs, do necessarily draw down a curse, & not a blessing thereupon. Yea detest we utterly such an abominable religion, whose foundation is treason, and whose practice is blood-sheding And in the name of God proceed we courageously to the rooting out thereof: that so, the more they curse, and rage against the Lord's ordinance, the more the Lord may bless, and prosper the same, 
Psa. 910. 28.  the more they foam and break out in the discovery of their damnable enterprises, the more may they ripen and make up the measure of their sin, that so the Lord may consume them with the power of his coming. Distrust we from hence forth all popish holiness, which is to be approved 
But detest we the religion and power of Room.  and gained by such impious practices. And seeing this is the fruit of all foreign subjection; from the bottom of our hearts renounce we all such usurped power, which thus exaltes itself above all that is called God, & thus controlling the word, and abusing the means of God's worship to such horrible purposes, presumeth and justifieth the removal of the Lords anointed. It followeth. 
They commune together to lay snares privily, and say, who shall see them.   
Behold, here a second policy, whereby the wicked confirm 
A second poli cy of secrecit.  themselves in their desperate practices against the Lords Anointed, namely, the secret plotting, & conveyance thereof. And this very fitly, in regard of the sin, and also very justly in respect of the sinner. For as every sin is 
Rom. 13. 12. joh. 3. 20.  a work of darkness, as well in that it hates the light, and delights to be committed in darkness, as also, in that it is Satan's 
That which sin delights in. Mat. 25.  power, to bring us to utter darkness; so, is also this sin of treason, and rebellion against the Lords Anointed. And, as other sinners desire to be hatched in darkness, both 
To avoid shame. joh. 24. And punishment.  in regard of the shame, which otherwise the light would bring with it, and also in respect of the fear of punishment which attends the same: so also in these respects, this sin of treason, delights in secrecy, both, in that it is an odious and monstrous sin, and therefore is ashamed to be known, but especially, because, how soever other sins may go scotfree in this life, yet this hath a severe punishment justly assigned thereunto, the fear whereof doth necessarily impose this secrecy: And herein especially 
That which Satan espe●ia●● labours, either  doth Satan's cunning appear; that, whereas he hath a purpose by this sin, to bring traitors to their utter confusion, therefore, doth he principally further this their secrecy hereunto. For, whereas sin being not judged in this life, shall certainly be judged in the life to come: therefore, by this secrecy, doth he flatteer these monsters, for the avoiding of temporal judgements, that so, either avoiding them here, they may be sure to meet with them in another life; 
That notheing punished here, may receive it wages in bell.  or if so be (as likely it doth not miss,) that they shallbe met withal in this life, by the sword of the magistrate, yet their secret carriage of the mischeise, breeding security, and so excluding repencance, though they shallbe judged of man: yet because they do not judge themselves, they shall not escape the judgement of the Lord. Hereupon it is, that the holy Ghost, intending to show, how the wicked encouradgethemselues in an evil purpose, having declared in the former point, their policy in combining, and strengthening themselves, by carnal and spiritual means, to give the better onset to so desperate a practice, doth now proceed to lay open the means, whereby they hope to go clearly away with it, in regard of the suddenness and unexpectedness of the same: and also that the contrivers thereof, having accomplished their wicked purposes. may yet notwithstanding avoid such punishments as are due unto them. They commune together to lay snares privily, and they say, who can see them? That is, they consult together to do their feat secretly, and in their unknown practices, they bless their souls, and say, that none shall see them, 
tresham's Letter to the Lord Mounteagle.  They shall not know who hurt them.  
Lo here, a second policy of the wicked in laying their snares, that which they do, shallbe done secretly, that so it may cleanly, and without danger be conveyed. And that we may perceive it is a matter of importance, the holy Ghost tells us, that it is not done, without great advise, They commune together in their best advizements. Thus did the jews often consult together, against our Saviour Christ, and the manner of their council was, to surprise him privily, 
As did the jews.  and to remove him secretly, (as building on that false God, that if he stood, their Kingdom must needs down) because both they feared the people, and therefore durst not openly at the first set upon him, and indeed standing upon the credit of their seeming holiness, they would if so they might, have avoided the open shame, as to be counted the murderers of so holy a man. And so for the same cause those murderers of Princes, howsoever 
And so do our adversaries carry their mischiefs secretly.  it be a ruled case in the books of their devilish policy, that all power, that spurns at that usurped Hierarchy, & will not bow to their triple Crown, must necessarily be▪ removed (as being convinced in their conscience with that true ground, that the ordinance of God which is lawful government, will certainly overthrow their usurped tyranny:) yet neither will they be seen (if it may be,) in so horrible a practice, neither will any of their wiser Patrons openly justify the doing thereof, but upon the unhappy success of the same. And the reasons are; 
1. Lest they which profess humility should openly be taxed with pride and ambition. 2. Lest they which profess holiness, should be openly charged with such horrible impiety.  first, lest that they which (in the greatest) profess so great humility, (as to be the servant of servants) should openly discover their unsatiable ambition, that they will be exalted above all that is called God. And secondly, lest they which profess so great holiness, and teach such strictness of obedience unto others, should apparently be convinced of such monstrous impiety & disobedience.  
And as their religion is nought else but a mystery of iniquity, cloaking sin from the eye of the world; so in their several policies for the managing of that Kingdom, and in those manifold weapons of their warfare, whereby they maintain their Diadem, & resist all opposite powers, we shall find that secrecy hath been an especial point, which herein they have aimed at, that they might not be 
That they delight in secrecy, appeareth in their weapons.  seen in these their stratagems. It was the policy of the jews that they might not be seen in the fact, or else devolve the hatred & envy upon others, to execute their malice against our Saviour Christ by others. So did they hire judas to betray Christ unto them: so brought they in pilate to give sentence upon him. And surely such hath been the cunning of these Antichristian Locusts, if we 
In the manner of their inquisition.  shall observe the manner of their bloody inquisition. Accused we must be, and yet we shall not know by whom; tormented we shall be, and yet not see by whom. If any be seen herein, it shallbe some of our own house, either some weak Protestant, that hath yielded for fear of torture, or some damnable Apostata, that hath been corrupted with bribes, that so our grief may be the more, and their envy the less: 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 have a precedent of such practices, and have continual warrant to the accomplishment of the like, behold their devilish subtlety in incorporating of their cruel laws, into the laws of such nations, among whom they have erected their 
Their incorporating of their Canon law into the laws of nations. To cloak their wickedness by laws of the state.  Kingdom, that so their bloody and tyrannical proceedings might be countenanced by such estates, whose overthrow by the same they principally intended. So that if at any time their proceedings should be called in question, they may have this cloak to keep of the rain, that it was not the high priests but pilate's 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 cleanly conveyance of their mischievous practices, against the Saints of God: so, when I do consider the weapons of their warfare, wherewith especially they fight, for the upholding of 
Their secrecies further is discovered in their weaponns  their Kingdom, me think I see secrecy especially aimed at therein. The weapons wherewith this man of sin hath usually stroven, for the upholding of his triple crown; I do find especially to have been these three. First, combining with Satan to destroy by charms and sorceries; Secondly, 
Which are 3. 1 Sorcery. 2. Poisoning. 3. Gunpowder.  attempting of life by variety of poison; And thirdly, laying secret trains of gunpowder to take away the same. In all which, as that purple strumpet hath been most fruitful, & desperately prodigious, so by the nature of these weapons, it may easily appear, that as she principally laboured this, not to be seen in her mischiefs: so, in not being seen, her glory might be the greater in that opinion of holiness, which would redound to her hereby, in that her enemies were so confounded by such invisible means, Thus as the weapons of her warfare employ her secrecy: so shall this cunning yet further appear into us, in the devilish managing of these desperate weapons. To attempt the life by poison may admit great secrecy, but if we consider 
Proved by their weapon of poisoning.  the manner and ordering of this weapon, herein shall we see a depth of wickedness, hardly to be sounded by common wisdom. To take life away speedily by this desperate 
In the tempering thereof, that it may not kill speedily.  engine, this may breed suspicion, and prove dangerous unto us. And therefore this practice of the Monk of Swinstead, is now counted foolishness, and unadvised malice in any to take such a course: because by tasting and such like means the snare may be discovered. How then shall we do to lay this snare privily, that it may take effect, and we be out of danger? Here consider I pray you, the depth of Satan: the poison shall be so tempered, as not to effect this operation until some time afterward, that so if we take part, yet by some present Antidote the infection may be killed, and others not suspecting the danger, as not yet perceiving the same, may so suffer the contagion to prevail by degrees in the body, that though afterwards it be perceived; yet speedily seizing upon some vital part, it may not by any physic be corrected or cured. When I do consider the poisoning of the saddle, 
Infecting holy things therewith, that so not s 〈…〉 specting danger, we might be the sooner and yet more secretly deceived.  and do remember withal that policy of the poisoning of the host, that breaden God which the Papists worship: me thinks I see therein yet a further depth of Satan's cunning in using this weapon to the maintenance of his kingdom, and a further height of wickedness, breaking out in this case. That ordinary meat should be subject to this infection, that apparel and such like, should be infected therewith, this, as it is a matter suspicious, so is it provided for, by tasting, airing, perfuming, and such like: but who would ever suspect such abominable impiety in so principal a part of their divine worship? what charitable or religious heart, would once dream of any snare couched in so holy mysteries? their tasting is not used, because there is no suspicion, there danger is not feared, where so great devotion is pretended. Well learn we hence, to what use serves this great Idol in Popery, and consider we by 
Learn here by the way what account and to what use se●ue their holy things.  this, what reckoning these Atheists make of their religion, what is the principal scope and end thereof, and take we heed that at no hand, we drink of their cup, lest though we meet not with this poison to infect the body, yet we find a far more dangerous, to destroy both body and soul. I must not here forget that which I trust we shall always remember, that other weapon of this least, wherewith it defendeth it Kingdom, a weapon invented and framed even in their own forge: I mean Gunpowder, and such instruments as are employed therewith. 
Proved se〈…〉 ondly by their weapons of Gunpowder.  That this is a weapon of the Popish Kingdom, and principally used, in regard of the secret mischief thereof, I hope we now have had new comfortable experience, the Lord make us wise to discern these trains. And let us never forget the secret conveyance of the snare, that some may not be secure in the greatest calms; and yet let us not fear, though the train shall be laid as deep as hell, seeing our God reigns there, to discover such mischiefs. As for the other weapon of secrecy and 
And thirdly by they 〈…〉 weapons of secrecy and enchantments.  witchcraft, as this is a main pillar of their Idolatry and lying Miracles, so hath it been also a new desperate weapon to defend their kingdom, witness the manifold practices by this engine, against the life of Queen Elizabeth, and blessed be our God, who hath delivered our gracious Sovereign from the like snare. Is not this a usual arrow of the Pope's quiver?  
Thus, as secrecy is the cloak to the accomplishment 
So have they laboured secretly when the fact is done, to avoid the hatred & punishment.  of their mischiefs, as heretofore hath been declared by the former circumstances; so for conclusion, let us consider in a word, what policy is used in the concealing of these snares, that though they be discovered, and take effect, yet for all this they be buried. Certainly, the sin of Rebellion is most odious, and detestable; yea, though it do take effect, yet leaves behind it a very hateful blot of perpetual infamy, which would not willingly be undergone, though I love the treason, yet (the rule is true) I hate the Traitor, because we will do the like unto me, as he hath done unto others, yea, there is a fearful punishment following at the heels of the same, which we would gladly avoid. Say then the Plot be discovered, and the Treason known; how shall I now prevent this blot of Infamy? how yet shall we avoid apprehension thereby? Behold here again the depth of Satan, and mark well how would carry his snares in secrecy.  
It is not treason, but religion thus to do, here is a large cloak to hide this mischief. It is our glory to deliver 
1 Here the cloaks are pretences of religion.  the Church out of slavery, yea, though it rest the best blood that shall withstand it: here's a goodly pretence of delivering the Church, when indeed our purpose is by removing government, to do every man even what he listeth. And that we may escape apprehension and punishment, observe we yet further Satan's subtlety: To deny the fact impudently, to forswear it damnably, these 
2 Impudent denying and forswearing.  thus are ordinary and usual in this case, to outface the matter boldly; yea, to threaten desperately, if we be not favourably used: these things have not been wanting to free ourselves from torment. That may not be discovered, 
3 Threatening. 4. Refusing of oaths. 5. changing of our names. 6. apparel.  we will refuse an oath, that we may not discover others, we will bind ourselves by an oath, we will change our names, that so we may not change our sin, and our kind, and condition shall be dissembled by strange apparel, and all this to carry in snares secretly; yea, that we may do mischief more desperately, and yet avoid the outward hatred thereof, we will have visors and antic 
7. Putting on of Visors.  cloaks, bloody execution of the Saints of God. And if all this will not serve the turn, then behold a further depth of Satan's malice. Is there any in disgrace and under the burden already, behold our iniquity shall be posted over unto them, and they shall bear the hatred and 
8. Laying the fault on the weakest, and accusing true religion so the fact of superstition.  undergo the punishment, of what we have committed. Thus when Nero had set fire on the City of Rome, he laid all the blame upon the Christians. Thus when any calamity befell the Empire, presently the fault was laid upon the Christians, they cried, to the rack to the fire, to the mines with the Christians, this is long of them. And thus had these deadly enemies purposed (if their plot had taken effect) which God forbid; to have fathered it upon those, who endeavour to serve the Lord with a pure heart. But blessed be God, who is good unto Israel, even unto those that 
Psa. 75. 1.  are pure in heart. And blessed be the name of his Majesty for ever, who hath preserved his Anointed, and his seed from these fatal engines, and hath justified the innocency of his servants in the sight of their enemies. And let this now be the subject of our ordinary meditations, great deliverances giveth he unto David his king, & to his seed for ever. 
Psa. 18. 52.   
As for these policies of our enemies, in laying their 
1 Learn here, not to judge by the show, but the substance.  snares privily, as this may teach us to judge them by their works, and manner thereof, They hate the light, and therefore their works are evil; that we may not be bewitched with their abominations: so let us learn not to be afraid of their snares, howsoever they be cunningly and secretly conveyed. Certainly, howsoever they may hide them from the eye of man, yet our God, who watcheth over us for good, and them to disappoint them: he beholdeth 
2 Nor to fear their secrecy.  their practices, and his secret is with the righteous to bring to nought the devices of our enemies, and to hide his servants in the secret place of his pavilion 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; he will not hide from his children such dangers, as are coming towards them, but will open their eyes to see the plague, that so they may hide 
3 So that we do not wilfully shut our eyes, or blindfold Gods works.  themselves under the shadow of his wings. Only let us not wilfully shut our eyes by presumption or security, lest hereby we betray ourselves wilfully unto the subtlety of our enemies. Let not foolish pity, or policy blear us, in seeing these snares, or judging slightly of them. Let not looseness in ourselves, take away courage from us, that so we may not dare to take notice of the practices of the wicked, lest the conscience upon this knowledge be amated, and dejected, and so possessed with a fearful expectation of them. Let us not deprive ourselves of that true light, which may inform the conscience herein, lest otherwise we be given up to be blinded by the enemies. Let us not imitate 
4 Nor Imitate this policy in our secret carriage of our own sin.  the wicked herein, either seeking for the darkness, to commit sin more securely, or in using any carnal cloaks to hide the same: lest our secrecy in sin give power to their secrecy in plotting such punishments as are due to the same. Let us not presume of impunity, though we 
Whatsoever cloaks we may have for the same.  have committed sin secretly, seeing what we have done covertly the lord will openly discover to our greater shame: and when man ceaseth to punish, than the Lord himself will awake to execute vengeance. If we may have a cloak for sin, to carry it cleanly: if authority may outface, or money buy it out, if wit will defend it, or impudency deny it; if example may colour, or custom extenuate: Oh let us not be deceived by any of these cloaks, seeing there is nothing 
Seeing they will deceive us. Luk. 8. 17.  so hidden, which shall not be revealed, and the more we have cloaked our sin, the more we shall inherit shame and confusion, when it shall be discovered: yea, the very cloaks which we used to hide our sin, shall one day be means to lay open the same, and the rust of that riches which we have used wrongfully, shall at the day of judgement 
ja. 5. 2.  give in evidence against us: and be a means to consume us with fire. Oh consider this you that forget God and say in your hearts; the Lord seeth not. Behold your own iniquities shall find you out, and such weapons of unrighteousness, 
Ezech. 8. 12.  wherewith you have fought against the Lord, they shall now prove his weapons to be avenged of you. Remember that ●he Babylonians, with whom Israel played the harlot were the scourge of God appointed to strip her 
As did the Babylonians the jews Ezech. 23.  naked, and fearfully to spoil her, who while she was faithful with her God, was a terror to all our enemies. Oh let us therefore take heed of daubing with our enemies, take we heed in any case of buying our peace, by committing abomination with them, lest it come to pass, that as we have served ourselves of them, by taking part in their filthiness, so they shall serve themselves of us, by making a spoil of us. And the Lord shall serve himself of us both, & purging us by them of such dregs as remain, & hardening them by us to their final confusion. Oh let us therefore cleave unto our God, that he may still keep the city, and preserve 
Rather let us make God our hiding place by true repentance. Psa. 127. Psa. 21. So shall he either discover, or deliver us out of the secret snares of our enemies.  his Church among us: & then undoubtedly, though many snares be laid for us, yet the lord will awake to discover them unto us, yea, this blessing shall a faithful king receive at the hand of God, that his hand shall find out all his enemies, and his right hand shall find out them that hate him, So it pleased his Majesty to direct the heart of our Anointed to apprehend this mischief, and principally out of the Letter contrary to all grammatical, or reasonable construction to scan the same, yea though the snares might happily take hold upon us, yet will the Lord arise to deliver him that is snared, the snare shall be broken, and we delivered. As for our enemies that have thus secretly laid these snares. Behold the Lord will rain snares upon them, and so take them in the pit, which they have digged for others, only let us 
Psal. 11.  trust in God and wait upon him, so when the iniquity of our enemies shallbe discovered and disappointed, there shall our righteousness all come forth as the light, and our well doing as the noon day, that the Lord may be glorified in the justifying of his children, and we 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 do put out the eye of God's providence, and thereupon conclude indeed, that there is no God. Such was the ground of rhama's oppression, Who is the Lord, that 
Exod. 5.  I should hear his voice, and let Israel go? Such was the ground of the Idolatry of the jews, they say, the Lord seeth us 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 always, There is no God: but further also, he contemneth God, and saith: God hath forgotten, he hideth away his face, and will never see. And this doth the holy Ghost yield to be the reason, why the Gentiles were given up into a reprobate mind, whereby they became full of unrighteousness, even because they regarded not to acknowledge God. And surely as the profession of Popery is a flat denial of the power of God, as being a voluntary and perpetual worship, plausible to the sense, and agreeable to reason, so the practice thereof is nothing else, but a main Sea of impiety, framing out justly it own shame, and confusion. Thus hath their spiritual fornication against God, and his ordinance, brought forth that fruitful sin of carnal Fornications, and uncleannesses of all sorts. And thus hath their desperate rebellion against the Lord, & against his Anointed, exalting themselves above all that is called God, brought forth that cursed Monster of treason, and rebellion against God's Lieutenant upon earth. It being a certain consequent, that they do not love God whom 
1. joh. 2.  they have not seen, who hate their brother whom they see daily: It being a righteous thing with God, that their sin of treason against his Majesty should be known, & discovered by their treason against the Magistrate, that how the Magistrate may be justly provoked to fight against the beast, both for the safety of their estates, and for the glory of God, utterly to destroy the Kingdom of Antichrist.  
Who so is wise, let him consider this, and in this glass of Rebellion, let him observe an heart of Atheism. And if this Atheism be so easily to be discerned in her brood, as we may not look for grapes of thorns, or figs of thistles, any better fruit, from so cursed a tree; so let us in the name of God disclaim, that so Satan which in the root and fruit, fights against God and man.  
And discern we wisely the truth of that Religion, which joining God and man so graciously together, doth teach us not to separate those, whom God hath joined, but to maintain this holy Unity, even with the loss of our dearest blood; and in the fear of God cleave we unspeakably unto that holy truth, which teacheth us to give unto (not to take from) Caesar, the things that are Caesar's, and unto God, the things that are Gods, that so honouring Caesar aright in giving him his due under God, we may under Caesar, live a quiet and peaceable life, in all godliness 
1. Tim. 2.  and honesty.  
And seeing there is not a more effectual means to provoke us to obedience, than that the eye of God is continually upon us: As this was a spur unto our adversaries for their treason against the Lords Anointed, that God should not see them, so let it be a continual motive of our conscionable obedience unto God and man; namely, that the Lord our God looketh continually upon us. And that we may not want a lively evidence for the same, let us only consider how the Lord watched over us in this deliverance, that if he had been on our side, and watched over us, when these snares were privily laid against us; surely, they had swallowed us up quick, when their wrath was kindled against us. Yea, the waters had drowned us, and the stream had gone over our souls. Oh that this deliverance 
Psal. 124. 2. 3.  may for ever stop the mouth of Athiesme, and root out that cursed brood, which exalts itself against the Lord. Certainly, if the defeature of such mischiefs shall not now open our mouths to acknowledge the power, and mercy of God unto his Church, the practice whereof hath opened the mouths of the wicked, to say, there is no God: Let us look that as the Lord hath justified himself against them, by delivering us out of their hands, so will he also justify himself against us, in laying further punishments upon us, even by exposing his people as a pray unto their enemies, that they may learn to give him the honour that is due unto his name. If the fear of his rod will not cause us to depart from evil, we shall feel the smart of his holy indignation, and the shaking of the rod shall not serve the turn, if by it we have not returned unto the Lord our God. Oh Lord, it is not in man to walk, and to direct his steps. Turn thou us unto thee, and then we shall be turned. For why should the wicked say, Where is now our God? Why should thy Children complain, that thou hast forsaken them. Oh Lord, thou art our God from everlasting, and world without end: thou hast magnified thyself in the sight of our enemies, and put to confusion those that hate us; Oh, let us therefore draw near unto the Lord our God; let us renew our covenant with thy Majesty to the final confusion of our enemies, and to the preventing of all such further mischiefs, that they shall practise against us. It followeth. They have sought out iniquities. 
A third policy of multiplying snares.   
That is, they have studied and invented divers sorts of mischiefs, to accomplish thereby more certainly their desires. Behold here a third policy of the wicked to supply that which may be wanting in their former devise of secrecy: that though one plot be discovered, another might take place, and still another might be one foot, though a former were prevented. A very desperate and most effectual 
And that very dangerous.  policy to bring their purposes to pass: not only in that this variety of stratagems, tires out policy, and carnal wisdom, and puts it to a Non plus in preventing so many mischiefs; but further also great terror, and distraction ceaseth on the hearts of weak ones, in regard of such strange and manifold snares: yea, by this means, those whom God hath given up to these snares, are here appalled with woeful despair, and so hereby lie open to the snares, as having given over all hope to avoid the same. We may find some steps of this corruption, even in the Saints of God. When David saw, that there was no end of Saul's malice, but still he was followed with new pursuits, the holy Ghost signifieth, that it wrought this effect 
1. Sam. 27.  in him, that he said in his fear, as des 〈…〉 airing of deliverance: I shall now perish one day by the hand of Saul, and thereupon betook himself to a most desperate course even to fly for succour unto the enemies of God. For where fear doth possess us, that mal●ce is endless, and her mischiefs so many, that they cannot be avoided there care will fail us, for the preventing of them, as thinking our labout lost, against such unavoidable snares. And so being careless in the danger, we lie open thereunto: and are either betrayed by desperate security in the end unto the same, or else seeking to avoid them by vile and impious courses, we do hereby exclude ourselves from the protection of the Lord: and so cause the malice of our enemy to light more heavily upon us. It hath been no new 
This is ro●e● polic●e, b●t used of ola by the wi●ked against the godly.  thing with the enemies of God, thus to multiply their snares against the servants of the Most High. Infinite was the malice of Saul against the Anointed of the Lord, and as was his malice, so were his snares accordingly. The first occasion to the snares was the evil spirit, as no marvel if the Devil be the beginner of all mischief. And behold the notable cunning of Satan, in laying a snare in the calling 
As by Saul against David. 1. Sam. 16. 14 23.  and profession of David, that whereas he was skilful to play upon the Harp, and therefore was required of Saul to allay the fury of his torment; coming into Saul's presence to ease him of his anguish, he might be exposed to the rage and malice of his enemy: and very hardly did 
1. Sam. 18. 11, 17.  he many times avoid this snare. Secondly, his wife was intended a snare unto him, and her dowry also was laid as a snare, that the hand of the Philistines might be against him. These secret snares being broken, then follow open 
1. Sam. 24. 24  practices: and here was malice as endless, as it was causeless. How was the poor servant of God hunted up and down, as a Partridge upon the mountains, being never in safety of his life, till his enemy was deprived of his. Thus was David followed with manifold snares, by his 
By Satan and his instruments against David's Lord.  enemy Saul, and so was David's Lord, by Satan and his most malicious instruments. Mark (I pray you) how Satan sets upon him. First, he lays a snare of distrust, persuading him to make bread of stones, as if God were not 
Math. 4. 5.  otherwise able to provide for him in the wilderness. When that would not serve, he lays a contraria snare of presumption, wishing him, To cast himself down from the pinnacle of the Temple, that so he might exclude himself out of God's protection. When this would not prevail, yet he lays a third snare of worldly pomp and glory, moving him thereby to fall down and worship him, that so he might rob God of the glory, that was due unto his name. And as was the father, so were also the children, even the nation of the jews, whose salvation he laboured. Their malice did not cease against him, so long as he was capable of it, and for the acting thereof, they wanted not store of mischiefs, when they could not prevail by smiting 
Math. 6. 15.  him with the tongue, than they fell to stone him with 
joh. 10. 31.  stones, when they could not draw him within the compass of rebellion against the state, than they accused him of blasphemy 
Math. 22. 17. Math. 27.  against God, when themselves durst not openly be seen for fear of the people, than they corrupted one of his own house to bring him to his end: sometimes they 
Math. 26.  made uproars 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 abominable to the people: sometimes they propounded curious 
Math. 22.  question to entrap him in his words, other while they would wrest and pervert his gracious speeches. And when they had caught him, their malice was yet unsatiable. Buffeting 
Luk. 22. Math. 27.  would not serve, but further, they must whip him, and to grieve his righteous soul the more, he must be clothed in purple, to be scorned and derided of them. This 
joh. 19  will not serve, but he must be crowned with thorns, that so his torment might be yet increased: yea, further yet to lengthen out their malice and his pains; behold they devised a lingting, and yet most shameful torture, to bring him to his end. Nailed must he be on the cross, to increase his pain, and yet to lengthen out his life, and he must be hanged between two thieves, and accounted among evil doers, that so together with his body, his good name might be killed. Thus was our head Christ jesus persecuted by his own: And thus must all his members look to be dealt withal Not to trouble you with rehearsal of foreign stories, neither to seek further in our own, than what is fresh in our memories; how did the enemies of the Gospel multiply their snares against us, in this late practice 
And by our adversaries against us in this conspiracy. Esay. 9  for the restoring of their Kingdom. To take away the life of the King, this was but an entrance. Nay, we must cut off root and branches too, if we shall make sure work, was this all? Nay, the estates of the Land, they must also be cut off, that so strength and council being removed, 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 Kingdom true Religion, must be extinguished, and all the Professors thereof, utterly rooted out; that so Idolatry may take sure footing again. And to make up the measure of their mischief: the execution of all this practice must be laid upon true Religion: that herein their malice might reach to heaven, and in some measure insult and triumph over God himself.  
Behold here the travail of the wicked, which is to bring forth mischief: behold the fruitfulness of malice, which can devise store of snares: see the property of the 
What doth this teach us.  wicked, they are restless in committing evil, and never weary of practising against the Saints of God. They cannot 
1. The nature of the wicked fruitful and restless in sin. Prou. 4. 16. Mich. 2. 1.  sleep, except they have done evil, and their sleep departeth, except they cause some to fall: Nay, they will spare their sleep, that they may imagine mischief on their beds, and when the morning is light, they practise it: Even as the wild Ass used to the wilderness, that shuffeth up the wind by occasion at her pleasure, who can turn her back: So the wicked 
jerem. 2.  run on without controwlement in the multitude of their mischiefs, and it is their sport, and pastime to commit sin with greediness. Let us therefore try ourselves by this property of the wicked. To commit sin, is an infirmity 
2. To try ourselves whither this nature be changed in us. 1. joh. 1. 8. Psa. 103. 3.  incident to the most regenerate, but to make it our study, and delight, to commit sin with greediness and to continue therein; this cannot stand with a sanctified nature. I delight in the Law of the Lord concerning the inward man saith that chosen Vessel Saint Paul:) and therefore, 
4. Eph. 19 Rome 7. 22. 20. verse.  if I do that which I would not, it is no more I, but sin that dwelleth in me. Ohlet us, howsoever we cannot choose but sin, yet notwithstanding delight in the law of the Lord, that so our sin may not be imputed unto us. Once have I spoken (saith holy job) but I will answer no more, yea 
job. 39 38.  twice, but I will proceed no further: If we have once offended, 
3. To be plentiful in good works, not to be weary of well doing.  let us do so no more, lest otherwise a worse thing happen unio us. And if so be the wicked are so fruitful in mischief, and unwearied in evil to gain hell thereby; oh let us never be weary of well doing; let us be plentiful in good works, seeing if we faint not, we shall certainly reap an everlasting reward in heaven. Lastly, seeing the enemies of the Gospel are never weary of mischief, but still are devising and practising against the just. Oh let us not be secure of them, nor hope to win them by gentleness, seeing connivency at their wickedness, is but a spur to further mischief, as giving them respite and opportunity to commit the same. If we shall wisely stand upon the guard, and keep this enemy at the staves end, though happily his malice might hereby be increased, yet seeing his sin is by this means ripened, & when the Harvest is ripe, the sickle shallbe put in, his practices shallbe so 〈◊〉 from prevailing against us: as that 
Psa. 37. 15.  the pit which he hath digged, he shall fall into himself: 
Psa. 9 15.  his own s●ord shall enter into his own heart, and his bow shall be broken: and in the s●are which he privily lays for us, shall his own foot be taken. It followeth.  
And they have accomplished that which they s●ught for etc.  
The meaning is that they are persuaded secretly in their souls that, what they have devised shall surely take 
The fourth policy of the wi●ked namely 〈◊〉 confidence and presumption on of good success. and why?  effect. Noting unto us their presumpt●ous confidence, and building upon these their plots & p●lices. A thing very usual in the practices of the wicked, to pro●ise themselves undoubtedly good success therein: not only in regard of their natural corruption; whereby they are apt to conceive highly of their own devices, especially carried in such strong, and yet secret manner: but principally the justice of God is seen herein, who giving them up to this resolute confidence, doth thereby prepare the way to their more fearful confusion. So did the enemy secure themselves against the Lords Anointed, that they had already 
So did David's enemies. Psal. 35.  devoured him, as having so hemmed him in with their secret and manifold snares that he could not possible escape: yea for the further confirming themselves in this confidence, because his only protection was from God; therefore so far did they proceed in this presumption: that measuring the favour of God by outward prosperity, they concluded hereupon falsely upon some light affliction that did befall him A mischief is light upon him & he that 
Psal. 41.  lieth shall no more rise: and their reason is. God hath forsaken him: whereupon they encouradge themselves in 
Psal. 71.  most confident manner, come let us pursue and take him, for their is none to deliver him. Yea so blasphemously confident grow they herein, as building upon the strength and effectuallnes of their snares, that they even make a mock at 
Psal. 14. 6.  the counsel of the poor, because the Lord is his refuge, and as if so be god were not able to deliver out of their hands, they deride his confidence in the Lord his God, saying, he trusted in God let him deliver him, let him save him, seeing 
Ps. 22. 8.  he loveth him. Implying thereby most impiously, that they had him so sure, that his confidence in God should not deliver him out of their hands. Thus did Senacharib 
So did Senacharib. Esay. 36.  open his mouth against heaven; when he sent his messenger unto Hezechiah saying, Let not thy God deceive thee in whime thou trustest etc. Employing that the Lord could not deliver him out of his hands: Thus did the mother of Sisera flatter herself, when she looked out of the window 
So did the mother of Sisera. judges. 5.  and said, why is his chariot so long a coming, why tarry the wheels of his chariot, expecting indoubtedly her sons return with victory: and thus did her wise Ladies answer her with own words, have they not gotten and they divide the spoil etc. showing also their confidence in the good success of the battle. And surely if we shall consider the hopes of our enemies, concerning the good success of their desperate attempts: as their micheifes have not been short of any, so their confidence also hath been with the best, For was not the Navy which was sent against us in 
So have our adversaries been confident as by The like practises in 1588.  88 entitled the Invincible 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 Devil) and all to fight for them, but the Hugnenots and Lutherans had none but God to stand on their fide, as if he were no body, to withstand them? had they not divided the spoil in conceit, before they saw the shore, which should have been gained? had they not brought whips, and other instruments of torture to execute their cruelty upon us, as if they made account to be masters of the field. And 
A●d their practises at this time appeareth.  surely consider we the practices at this time, and we shall see their confidence to have been increased, with their malice, and their mouths, even desperately opened against heaven, for the confirming them more assuredly in their bloody expectation. If we shall remember the exceeding insolency and pride of these enemies, for some few months before the intended execution of their practices, (a thing 
The●r insolency before the day.  not neglected by careful heads,) what did it speak unto us, but their confidence in the success thereof? Was it not written to that honourable Lord, that it was decreed by God & men, to punish the iniquity of the time, therein, both making the Lord a party in this their damnable enterprise, & also thereby building so certainly upon the accomplishment thereof, as if it were the decree of God himself. What preparations they had made for the advancement of themselves, 
Preparations as if the●r mischief r●e●e accomplished.  & execution of the faithful, after the terrible blow should be given: their sumptuous apparel, store of bloody weapons, proclamations and such like, all in a readiness, as if the thing were done: did it not most lively discover their confidence, that they had accomplished that which they sought for. If we would know what might be the reason of such 
The reasons of this the●r confidence.  presumption, and desperate confidence: let us consider the resolution of their conscience, which though erroneous, yet hereby the stronglier conceited, & the more obstinately presumptuous 
Resolution of conscience.  in the success of it own apprehension. Let us remember their apprehension of the cause for which they 
2 Apprehension of the cause.  take the quarrel in hand, which being in their deceived judgements so just, yea meritorious; must needs puff them up with confident hope of good success therein. Add we hereunto the approbation of this fact not only by the conscience 
3 Approbation of it, from their holy Father.  at home, but by the Lord of their conscience abroad, whose oracles they esteem as the oracles of God, yea whom they worship above all that is called God: & therefore no marvel if they match his decrees, with the decrees of the most high, and say it is decreed by God and men. And having so sure a warrant (as they think) for the attempting of their mischiefs; is it any wonder, if they promise exceeding good success unto themselves therein? Were it only the policy which they have used in the managing of their practices: their encouragments to strengthen, their secrery to entrap, & their manifold snares to weary 
4 The notable contriving of their mischiefs in such strength, secrecy, and variety.  out, surely these so notable policies, concurring thus together, must needs give spirit to their hopes, and confidence to their practices: That seeing they are so strong, that none is able to match them, how can it be, but they should prevail: seeing so secret, that none can see them, how can it be, that any should avoid them: seeing they are never weary in devising of mischiefs: how should any at length not be over wearied by them. But above all the wisdom and power of God is here in most evident, who meaning to give his enemies a terrible blow: not only 
5 Above all justice of God in giving them up to this confidence to their more fearful confusion.  to their bodies but even to their souls: & to make their fall such as they shall not be able to rise again, doth therefore in his wisdom let them alone so far in these their devilish practices, that having brought them in a manner to ripeness, and perfection, as they could wish, they might hereupon be lifted up with pride and confidence in the good success thereof: that by the sudden defaiture of these practices afterward, their confusion might be the greater both to body & soul: not only to the body in such punishments which do attend them, but especially into their souls and consciences either breeding in them an obstinate allowance of their devilish practices, when they shall see their expectation so deceived, & their wisdom confounded. Oh this will make Ahitophell even to hang 
2. Sam. 17. 2●  himself, this is it, that will strike despair in the hearts of these rebels, and make them even desperately run upon their own swords.  
Marvel not we therefore, if we see the wicked puffed 
And therefore let us not be amated at this confidence of the wicked.  up with confidence in their mischiefs: for it is the chiefest portion that they have of all their iniquity, this is all the poor comfort they find theirin, namely to flatter themselves in the good success thereof, yea this is the strongest band whereby Satan doth hold them: Rather admire we the wonderful wisdom of the Lord, who prepares then 
But admire the power and wisdom of God herein.  by this carnal confidence, to their greater confusion; and makes the pride of their wisdom to be the break-neck thereof. And seeing it is no shame, to learn good even of our enemies; seeing confidence in evil is a messenger of their destruction, let us try our standing in grace, by our 
And learn we hereby, to try our standine in grace. To be confi.  fear in sin. Certainly as the fear of offending God, is a means to prevent sin: so fear in the sense of our own unworthiness in regard of our sins, working repentance not to be repent of: is the means to restore unto us the joy of God's salvation, which before we had lost: than so we may either avoid, or sanctify such judgements, as are due unto our sins: And if the wicked are so confident in evil purposes. Oh let us not cast away our confidence & 
dent in well-doing. Heb. 10. 32.  courage in well-doing, which hath so greatre compence of reward. Lastly seeing confidence in sin is a note of ripeness, and when the measure is full, the vessels shall be emptied: Let us not be cast down, when we see the wicked 
joel. 3. 13. To look for the confusion of the wicked, when we see them thus confident.  insolent & that especially in the confidence of their wickedness, neither let their presumption in their mischiefs be any matter to hinder us in the ways of our callings: but rather let us patiently wait upon the Lord, and commit ourselves into his hands in well-doing, as into the hands of our faithful Creator: upon an undoubted assurance, that the malice of the wicked, is hastening to an end, when we shall see it swollen and puffed up with pride of good success. Though we may say in our infirmity, upon view of their power and malice, as Elishaes' servant did: Alas, how shall we do, we are but dead men: yet let us here 
2. King. 6. 17.  see by faith, and not by sense: and then undoubtedly we shall have Elishaes' eyes, to see more with us, than those that are against us, yea, if we can be still, and behold the salvation of the Lord, our enemies whom we see this day, we 
Exod. 14.  shall see them no more. And if we would desire, that the Lord would show us some token for good, whereby we may see the confusion of our enemies near at hand; we 
As being a certain token offered unto us by the Lord to discern the confusion of our enemies. Prou. 16, 8.  cannot have any more evident, than this; that before destruction the mind is haughty. Our enemies are secure and confident in the accomplishment of their practices. For so it followeth in the next words.   

THE SECOND PART. The Web broken.  Psal. 64. 
Vers. 7. But God shall shoot an arrow at them suddenly, their strokes shallbe at once.  
8. They shall cause their own tongues to fall upon them, and whosoever shall see them, shall fly away.  
WHere in, the holy Ghost using a borrowed 
This is the second part of the Scripture, describing unto us the defeature of their practices and confounding of the enemies.  speech from Archers, and their shooting, doth hereby signify thus much unto us: that as the arrow flies swiftly, we know not from whom, and suddenly hits, we know not when; so shall the judgements of God come upon the wicked, when they are least looked for, and suddenly surprise them to their greater confusion. Wherein first, it is worthy our observation, that the holy Ghost ascribes this notable defeature, and overthrow of the enemy, 
First, from the Author hereof almighty God.  to the proper office, and work of God. God shall shoot. For what can be a greater terror to Traitors and Rebels, than to know, that as they in resisting power resist God: so they shall have God to fight against them, before 
Rom. 13. 4. Prou. 21. 30. Hence have Kings a notable comfort, that God will maintain his own calling. Psa 30. 1. Psa. 75. 7. Psal. 144.  whom they shall not be able to stand; Against, whom no power nor wisdom, nor counsel, shallbe able to prevail: What greater comfort can there be unto Princes than this, that whereas it is God, that exalteth them, and not they themselves, it is he also that will maintain his own calling, and institution, and rescue his servants from the hurtful sword. Certainly, though Magistrates are so exalted, that they are above all others; yet by this they may learn, that the Lord is above them: that so they may be 
And are hereby taught that they are under God.  humbled in the sense of their greatness; yea, though they are so high in regard of their callings, that all human power is subject unto them: yet this herein may humble them much more: that they are placed in such mutable and 
And being excluded his protection are subject to the malice of the meanest.  slippery places, that if the Lord withdraw his protection from them, they shall be subject to the power of the meanest creatures. Oh, that Princes would learn hence to establish their thrones, by kissing the son, and advancing his kingdom: oh that they would learn to bond themselves within the compass of God's protection, by serving 
And therefore should learn to kiss the son, to keep themwithin God's protection.  the Lord in fear and rejoicing before him in reverence: So should the Lord establish their Kingdoms for ever, and their enemies should be clothed with perpetual shame: so should their earthly honour be a pledge unto them of everlasting glory: and this, that they governed faithfully over men, under God, should be a means to further them to reign with God for ever. Only, let them take heed that they tempt not the Lord, that because the Lord will 
And to use their authority, under God to the punishmen of sin.  find out their enemies, and avenge their cause: therefore they shall be secure and careless in observing their practices, and meeting with their wickedness by lawful authority, upon pretence of leaving the matter unto God, and to gain an opinion of unseasonable clemency. For as it is presumption to be our own carvers in vengeance, when our private callings will not warrant us therein: so to keep the sword in the scabbard, when it is put in our hands, and not draw it forth for the cutting off of the wicked, as this is a betraying of that power which is committed unto us, so it is the means to exclude us Gods protection, and thereby to expose us to the malice of our enemies. And though on the other side we shall not be able to meet with all: (as who is able to search the heart of man;) and indeed, when the leaders shall be cut off, it stands many times with policy, and agrees with clemency, 
And then shall they be sure, under shadow of his wings.  to let the rest escape: yet neither let the wicked hereby flatter themselves that the bitterness of death is past; neither let the Children of God distrust, but that all their enemies in time shall be confounded. For though David may spare Shimei, when revenge is not fit: yet the Lord 
And their enemies shall in due time be met withal.  will have a time to meet with that railing enemy; and to snare him in the gin, that his own mouth hath laid. And though the adversaries of the truth, may happily in some part for a time escape: (as it is necessary, sun should still remain, that the faithful be tried: (yet let them know that their destruction sleepeth not. Though joab may escape while the Sons of Zeruiah, are to strong for the Kingdom, and his sin not yet break out to ripeness 
When their fin is ripe, 1. Kin. 2. 34.  and perfection: yet the time shall come, when Solomon shall be strong enough for him: and the guilt of his former bloodiness, shall drive him forward, to receive the wages of blood, by causing him in the end, 
in the time of vengeance.  to break out into apparent Rebellion. Oh consider this, you that imbrue your hands in blood, and for the time go uncontrolled, because power is in your hands. Behold the blood that you have shed doth cry for vengeance: and in the appointed time, the Lord will give you up to such a thirst of blood, as that none but the blood of the mighty will quench the same; that so your sin now meeting with a power able to match it, may receive the wages due unto the same. Certainly, whosoever makes not conscience, to spill the blood of those, who are dear in the sight of God, over whom he may have power: he shall in the end make conscience of shedding no blood: that so at the length, he may meet with his match, to shed his own blood. Would God our oppressors, and bloodsuckers would consider this, and in the Book of this providence, read 
Let Oppressors, and all blood suckers, read their success, in the Book of this providence. Prou. 21. 1.  their own success. And though happily there may be a pardon for the first offence; though the clemency 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 pass by an offence) yet surely where there doth not follow a thorough reformation of life, there will certainly be a relapse into the same sins, that so at length vengeance may meet with them. Adomiah may escape once though he prove Traitor to his Lord: yet his sin is restless, and at length will find him out, and in the end he shall be caught in the bonds of his former iniquity. Oh consider this you that abuse the patience of government, to the hardening of your hearts, and multiplying of your iniquities, even with greediness against your Sovereign: 
Let all malcontents, and presumptuous opposites, take heed how they abuse the patience and clemency of government.  certainly, the Lord which awaketh for the preservation of his children, who preseveth his Anointed, and maintaineth his own cause, he, even he will give you up, to such desperateness of iniquity in the end, that it shall pay you in due time, the shame it oweth you, to the glory of God, and your just confusion. Even so (oh Lord) hasten the confusion of thine enemies, or convert them speedily, for the accomplishment of the elect. It followeth. Shall shoot an arrow at them suddenly.  
Behold now the admirable wisdom and powers of God in this effectual manner of defeating his enemies, by 
The second circumstance in the defeature of the eenemie, leading us to the wisdom and power of God, in the manner of defeature.  confounding their poliyes, in their several practices, with his contrary judgements answerable thereunto: And first consider we, how deliberate consultation is here confounded with the suddenness of the vengeance: that they which took such time & leisure to bring their purposes to pass, they which so advisedly consulted, to do mischief unto others, shall now have no time or leisure to consult their own deliverance, because the hand of the Lord shall come suddenly upon them, So doth the Lord threaten 
As first by sounding their wary, and long hatched treasons, with his sunaeden geance.  Babel that rod of his indignation, that he will come upon her suddenly with many plagues. So doth the holy Ghost prophecy of that spiritual Babel that not only in one day but even in one hour she shallbe overthrown: Yea her judgement shall come upon her as the casting of a great millstone into the midst of the Sea, so sudden & violent shallbe her 
As he hath done of old.  destruction. So do the servants of God point out unto us the destruction of the wicked, that it shallbe sudden and fearful which cannot be avoided. A most holy and righteous course of Gods proceeding against the wicked, whether we consider the affection of the Lord in laying 
And why?  these punishments upon them, or the end which he aimeth at, in confounding them in this life: or lastly the use that he intendeth in regard of others. Concerning the affection of the Lord in the punishments of the wicked, as 
Heb. 12. 8. 1. To show that he punisheth the wicked in anger. Psa. 2. 5.  the Lord chasteneth his children in love and of very faithfulness causeth them to be afflicted: so on the contrary doth he consume the wicked in his wrath and sore displeasure. And therefore as he gives warning unto the one, to witness his love unto them, that so they might be prepared to meet the Lord: so on the other side doth he over take the wicked, with his sudden judgements, that being unprepared thereunto, they might be overwhelmed with the fury of his speedy indignation. And this also doth the end of their afflictions manifestly declare, For whereas the Lord in these temporal plagues, intends to give them a taste of eternal 
2. To pledge unto the wicked in temporal Plagues, eternal punishments.  vengeance: therefore doth he lay them suddenly upon the wicked: that so confounding them by this suddenes, and driving them to their wits ends, their hearts might not only be hardened and so enraged against the Lord, but further also this confusion of their wisdom, driving them to despair, they shallbe possed with the fearful expection of 
Heb. 10. 27.  the vengeance to come. And surely seeing God doth turn all things to the good of the elect, therefore also doth he 
3. For the good of the elect. Rom. 8. 29.  make the punishments of the wicked profitable unto them: and that especially by the consideration of the suddenness of them. For hereby the saints of God are 
In whom security is prevented, and comfort, given in their troubles by this difference, betwixt the godly & the wicked herein.  forewarned of security, lest a sudden judgement do overtake them: hereby they are admonished to serve the Lord in fear, in that he deals so roundly and suddenly against the wicked: hereby also they gather comfort in all their crosses & troubles: that the Lord maketh a difference between them and the wicked, even in that which seemeth to be alike unto both.  
Oh that our careless imps would consider this: who 
1 Here's a lesson for careless and presumptuous sinners to fear asuddain surprisal.  spend their days in wealth, and put the evil day far from them, that so they may more securely approach the sea of iniquity; that they would remember this sudden reckoning, and lay unto their hearts this course of God's justice, even to take sin napping, and suddenly to surprise it. That they would remember how jeroboam was smitten, even when he stretched out his hand to smite, that they would remember the sudden hand-writing with sauced Belshazzers, 
To remember sudden coming of Christ.  sacrilegious banquet: Surely though sudden vengeance did not meet with us in this life, yet did we remember that for all these things we must come to judgement, and that our judgement shall come suddenly in the hour that we know not: It would make us be watchful even every hour, that so though it be sudden, yet it may not be sudden unto us, as being ready & prepared in some measure thereunto. And seeing the suddenes of a judgement breeds great distraction & takes away time of council or resolution, as this should teach us not to be afraid of sudden death, If so be that we have been by an holy life prepared thereunto: neither to censure others for dying suddenly: seeing we have sufficient testimony of their former lives: so it should be a very 
2 Here we may learn. 1 Not to fear sudden judgements if we be prepared.  fair warning unto us not to put of our repentance unto the time of our deaths, lest the horror and suddenes of that messenger, distract us in our reckoning, and so we be surprised, before we have made even with our God, And seeing the suddenness of a judgement, is herein only a note of God's wrath, in that it finds the wicked unprepared thereunto: as we are therefore not to pray further against sudden judgements, then that they may not find us unprepared: 
2 Not to put of our repentance till death.  so are we not to distrust of God's mercy though we be suddenly met with all, if so be that our souls have formely been prepared to temptations. Only 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 evil; and thereby either remove or sanctify the judgement unto us. Certainly as confindence in sin makes every judgement sudden, so fear in the sense of our iniquities, preparing us to the end, 
Confidence in sin makes every judgement sudden, and fear of sin makes no judgement sudden. 1. Thes. 3. 5.  doth thereby effect, that no scourge shallbe sudden unto us, As for the the wicked it is not so with them, their confidence in sin makes them secure, and their security breeds a sudden judgement. And thus doth the Lord confound their wisdom in consulting and deliberating, advisedly of their mischiefs against the saints, by coming upon them with his sudden judgements. But this is not all. For though the judgement be sudden, and so take them unprepared 
A second circumstance, describing the manner of God's wisdom, in the defeature of the enemy.  yet it may be slow and moderate and so give them time of preparation, even while the scourge is upon them. To prevent this, the holy Ghost addeth, that their stroke shall be at once. That is, their judgement shallbe as speedy in executing, as it was sudden in surprising: that so not taking time before to prepare themselves, now the swiftness, and grievousness of the Plague, may take away time of preparation afterward; and so convincing justly their former abuse of the time past, doth thereby exclude them from all hope of mercy for the time to come: yea this speediness of the judgement, implying also the sharpness and terror of it, doth hereby make to their greater confusion, as being not able to undergo so extreme a scourge. Their strokes shall be at once.  
Behold here a second point of God's wisdom and power in the punishments of the wicked: he will be a 
Namely, meeting with their manifold practices with one blow or stroke of his vengeance. 1. To confound their policy herem. 2. And to destroy them more fearfully.  swift witness against them, to take them in their sin: and take away from them opportunity of repentance, that so his wrath may be powered out in full measure upon them. Surely a most holy and righteous course, not only hereby to confound their policy, in devising many snares, as seeing them now all broken, as it were with one stroke, but further also to consume such fearfully, who thought all plagues too little against the Anointed of the Lord. So doth the Lord threaten the wicked, as with sudden, so with speedy judgements upon the wicked (saith the holy Ghost) he shall rain snares, fire and brimstone, and stormy tempest, this is the portion of their cup: all which are both sudden and speedy plagues: making quick riddance, where once 
So hath the Lord threatened.  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 he long before he reckoned with the oldworld: an hundred and twenty years time gave he them to make up their account, but when he came to 
And so hath he executed.  judgement, in less than half a year did he accomplish his fierce wrath: and swallowed up in that short time (excepting only righteous Noah, and his children, together with the other unreasonable creatures, that were reserved for future generation) even all the Nations and creatures of the earth. So did the Lord deal with Sod●me and Gomorrha: he rained upon them fire and brimstone, and so with one stroke made a full end of them: so that affliction did not 
1 Nah. 12.  arise the second time. And howsoever he deals not generally thus with all sorts of sinners; yet because the sin of Treason, is a monstrous and capital offence, nearly touching 
And so especially hath he met with this sin of treason.  his Majesty, as challenging his power, and spurning at his government: therefore hath he used to meet with this sin, above all others, in this fearful and speedy manner: So did he justify his servant Moses, in that prophetical challenge, which he made against these desperate Rebels, Corah, Dathan, and Abiram, putting it to 
In Cora, Dathan, and Abiram. Num. 16, 29.  this trial, for the approbation of his calling: that if these men died the common death of all men, than the Lord had not spoken by him: the Lord (I say) justified herein the authority of his servant, and confounded their unnatural Rebellion, by a strange and wonderful judgement answerable thereunto. For as they were unnatural, and would not endure a superior over them; so the earth became 
Ver. 32.  unnatural, and would no longer endure their burden; but even left her solidity, to swallow up such monsters: and so conveyed them justly to the Dominion of hell, who would not endure that power which was from heaven. So did the Lord meet with that rebellious Absalon, by as 
Absalon. 2 Sam. 18. 19 14.  strange and speedy a judgement, answerable to his sin: making the crown of his pride, his long & beautiful hair: to be the halter to hang him up, betwixt heaven & earth: suddenly was he caught up, and speedily was he dispatched by another, who in that murder happily made way for his own ambition, and also for the like fault drank after 
1 King. 2. 27.  of the cup of vengeance.  
Oh, that the enemies of government would consider 
Let Traitors think 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 stroke of God's vengeance, would be too heavy for them. Surely, the consideration of this, that they are not able to endure the wrath of God: would bridle and qualify their malice against the Lords Anointed: and move them contrariwise to hearty and cheerful obedience unto man, that so thereby they might regain the favour of God. Certainly, if they say in their hearts, there is no God; and 
Psa. 14.  therefore stand not upon that favour, which they do not acknowledge: yet let them respect the power of man, 
That so they may regain God's favour in their obedience to his ordinance.  which surely shall meet with their desperate attempts. And lest by their secret conveyance they might hope to escape; let them know further, that their sin shall find them out, and rather than they shall escape unpunished: Behold, (saith the holy Ghost) Their own tongues shall fall upon them, to betray their wickedness: and become the executioners of Gods righteous judgements upon them. For so it followeth.  
He shall cause their own tongues to fall upon them. 
Lest the Lord confound them in the things they most trust in. A third degree of God's justice, against the wicked, confounding their secrecy from their own mouths. Prou. 11. 8.   
Lo here a third degree of God's justice against the wicked: themselves shall be the instruments of their own confusion: & the snares which they have laid for the righteous shall confound themselves, that the Lord may yet be more apparently justified when he judgeth: and the wicked more confounded by the cause of their discovery. A very usual, and righteous course of Gods proceeding against them, discovering both the admirable uprightness of God's judgements upon them, and also his profound wisdom in executing the same. It is a comfortable promise which the Lord makes unto 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 look what troubles the wicked have devised against the 
So doth the Lord threaten. ●sa. 7.  Godly, what snares soever they have laid to entrap them, they shallbe the pits whereunto themselves shall fall, and their own mischief shall light upon their own pates. So doth the spirit of God witness 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 God's justice for the time to come: that his mischief shall return upon his own head, and his cruelty shall fall upon his own pate. So did cruel Haman erect a gallows 
Hesth. 7.  to make away the servant of God, and yet at length was hanged thereon. So was the sword of Goliath the instrument of his own destruction. And upon the experience 
Sam. 1. 17.  hereof, the spirit commends it as worthy the observation 
And thus shall the Lord make away to his further acknowledgement. Psa. 9 16.  unto all posterity, & makes it a notable means to declare the justice of God. The Lord is known by executing of judgements, the wicked is snared in the works of his own hands, Higgaion Selah. Signifying, that this admirable course of meeting with the wicked, in their own policies, and snaring them in their mischiefs, which they have intended against the righteous, is a means to make even the 
And the wickeds further confusion.  wicked acknowledge God, and to confess his righteous judgements, in thus taking them in their inventions. So when the enemies of God, had intended by powder, to 
So dealt he against the late conspirators.  devour the Lords Anointed and his posterity, and thereby to bring an unter confusion, both upon the church and commonwealth, & it pleased the Lord to take some of them in their own snares, and by the like engine, to seize upon them; then did they acknowledge the righteous hand of God, and whereas before they stood upon 
Confess. Winter.  a desperate defence, now being amated and confounded with this admirable justice of God, they were not only compelled to give testimony thereunto, but further also to yield themselves, in a fearful and desperate manner unto the same, and were further justly cut off, even by the like vengeance.  
Behold here the righteous and wonderful justice of 
Lo here the equity of God's justice. Eccle. 10. 13.  God against the wicked, in rendering treason with treason, that they which have intended to betray others, shall now betray themselves, and so make way to the righteous judgements of God. Oh, let all discontented and desperately malicious persons, learn hence this lesson, That they think no evil of the King, no not in their privy chamber, that they neither speak nor practise any evil against the Lords Anointed. For behold, not only the souls of 
Let malcontents take heed of the secret thoughts or practices against the King, seeing their own tongues shall discover them.  the heaven, shall carry the voice, and that which hath wings, shall declare the matter, but there is a bird in the bosom, that shall discover the same, and shall give the tongue no rest, though it be never so hemmed in with his double guard: till it have eased the conscience, and justified the Lord. And seeing the Lord is known by this manner of executing his judgements, that the wicked are taken in their own snares, there by causing even his enemies to give testimony unto him: tremble than ye Atheists, which say in your hearts, there is no God, when by his visible judgements, 
Let Atheists learn, that there tongues are not their own but that their is a God that o●er●rules them. jer. 3. vers. 25. verse. 23.  he thus justifies himself against you, and compels your mouths to confess 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, lie down in your confusion, and let shame cover your faces. in that you and your fathers have sinned against the Lord your God. Say now with those true converts, That the hope of the hills is in vain, that all your carnal wisdom, and confidence hath grossly deceived you: And let this wonderful wisdom of the Lord, thus finding you out in your secrecy, & confounding you in the same; cause you to hate the darkness, that hath so deceived you: And to give yourselves 
Let Papists hate the darkness that hath th●s deceived them.  hereafter to be informed by the light, that so howsoever your sin may be met withal, by temporal judgements in this life, yet being a means to work in you true repentance, your souls may be saved in the day of the Lord jesus.  
As for us (beloved) who have this experience of God's mercy let us not hereafter be afraid of the policies of the 
As for the Sa●nts of God, let them not feareth secret policies of the wicked. Nor close with them. But resist them  wicked; let not their power, & secrecy, nor any subtlety, that they shall be able to use, cause us to close with them in their policies, or to eat of such things as please them: that so we may hold them friends unto us thereby, and free ourselves from the snares, which they have laid to entrap us. If we resist the Devil, he will fly from us. And if we give not our strength to these Witches children, and betray not ourselves unto them, by fearing their policies, & so daubing with them: Behold, the Lord watcheth over us, to overturn their mischiefs, and rather than fail their own 
And then they shall fall, even with their own weight.  tongues shall disclose them: that so they may fall into the pit which they have digged for others. It followeth. And whosoever shall see them, shall fly away.  
The meaning whereof is, that the terror of such judgements, 
A fourth means of the wisdom of God, in confounding the leagues and confederacies of the wicked, by scattering and dispersing them. Not only the Actors in the mischief, but the spectators also.  which the Lord hath laid upon them, shall so distract and confound their wisdom in their leagues and confederacies, that they which banded themselves together, for the desolation of the church: seeing now the same delivered, and themselves justly met withal: shall not only hereby be scattered and dispersed, by the severity of the vengeance: but further also shall most fearfully disperse themselves, to avoid (if it may be) that revenging hand. Yea not only the Actors in this mischief shallbe put to flight: but whosoever shall see this fearful hand of God upon them, shallbe roused hereby out of his former security: and seeing his own sin in the glass of their vengeance: shall fear the rod, which lights so heavily upon them: and fly for his life to avoid the same. So do the judgements of God scatter the devices of the wicked: So do they also awake and terrify others, that are subject to like notorious sins.  
Thus when the Captain of the host of Israel, had executed 
So hath it been in former time. josu. 5. 1.  the wrath of God upon some part of those accursed Canaanites: the holy Ghost witnesseth, that the fear of him fell upon all the nations round about, who being guilty of the same sins, did therefore expect the like judgements, and so in a desperate manner exposed themselves thereunto. So when the Champion of the Philistines was cut of 
1. Sam. 15. 51  by the Lord's warrior, the holy Ghost witnesseth that the Philistines fled and were dispersed. And this to have been the effect of great judgements, upon the enemies of God, 
So hath the holy Ghost witnessed of Egypt, Rome, Ashur, etc. Ezek. 31. Revel. 18. Esay. 13. 14.  the holy Ghost witnesseth in their several confusions. Yea thus have the judgements of God, from time inflicted upon malefactors, been the means to awake others, and so to terrify them, that have been guilty of the same sins, that by some token or other: either by flying or blushing, by complaining or pytying, by justifying or such like, they have very wonderfully betrayed themselves, and so have exposed themselves to the like judgements. So were the companies of these rebels scattered, when once the head of their treason was broken: so did they further each other to their just confusion.  
A most wise & righteous course of Gods proceeding against the wicked: that they which will not be joined with 
And that justly, because they labour the dissolving of the Communion of Saints.  God, but say, let us break his bands, and cast away his cords from us: should not have any durable socyety among themselves: that they which abuse society to fight against God and his church, might want the comfort of society when they have most need thereof, and be scattered from each other, for their more speedy apprehension, & confusion: who have laboured to dissolve the communion of the saints. Even so, oh Lord, let all the enemies be scattered, that such as belong to thee, being thus disappointed in their carnal fellowship, may seek to be members of that body of thy son, which no malice of Satan shall ever be able to separate.  
Observe we here, first, the wonderful power of God 
Learn we hence, that no confederacy can prevail against God.  by confounding the strength of the wicked, in this banding and combining of themselves against the godly: and learn we that their is no council nor confederacy against the Lord: Nay though the wicked shall make a league with death and be at an agreemont with hell itself: though Satan and all his legions should conspire with them against his little flock, yet when the Lord shall lay judgement to the rule & righteousness, to the balance their convenient with death shallbe dissolved, and their agreement with hell shall not stand. Let us not therefore be seduced, to cast in our lot with the wicked, 
Pro. 1.  let it not encouradge us to sin, because many go the broad way: seeing as multitude of offenders doth increase the sin; so doth it further the punishment due thereunto, as provoking so many instruments to the execution of vengeance, as there are miserable partakers in the grievousness of the sin. If we desire to have comfort in society, let us have fellowship 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 fearfully, we shall see the vengeance that hath justly overtaken them, yea this righteous hand of God in dispersing the wicked, shall be the means, to confirm & knit us comfortably together, that we may go up into the house of the Lord to sing praises unto his name: Thus when the Lord shallbe beneficial 
But to delight in the Lord & in his saints. Psa. 142. 7. Psa. 38. 11.  unto me, then, saith the prophet, the righteous shall resort unto my company, who before stood a far of for fear of my plague: Yea when the Lord shall return the captivity of Zion, this shall further be a means of the increase of the church. Then saith the spirit, shall ten men take hold out of all languages, even take hold of the skirt of him that is a jew, and say we will go with you, for we have heard that God is with you. Thus as the confounding of the practices of the wicked, shallbe a means to scatter and dissolve their confideracies, so the deliverance of the church, shallbe a furtherance to the gathering again of the dispersed of Israel, that they may behold, and confer of what the Lord hath done for them, and so be provoked to join together in due thankfulness unto his Majesty for the same. For so it followeth.   

The third part of the Treatise, containing the use of these works.  
9 All men shall see it, and declare the work of God, and they shall understand what he hath wrought.  
10 But the righteous shall be glad in the Lord, and trust in him: and all that are upright of heart shall rejoice.  
WHich two verses, being the conclusion of the Psalm, do 
a Here beginneth the use that is to he made of great Deliverances.  lead us to divers uses, which are to be made of such wonderful Deliverances, which the Lord performeth unto his servants: all tending to express true thankfulness unto 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 wonderful deliverance, shall open the eyes of all; not only 
b First they shall open the eyes of all men.  the carnal eyes of the wicked, to see God in these works, but further also the spiritual eye of his Saints, and dearest servants: which being much dimned and darkened with such clouds of 
c Even of Carnallmen.  afflictions, as have lain heavily upon them and grown hereby, even to doubt of the eye of God, providence over them, as if he had forsaken, and utterly rejected them: Now being delivered, and plucked out of the snare, the 
d 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 judgement more settled in the assurance 
e is now cleared by this Deliverance.  of God's protection And as men ravished with the strangeness of the deliverance, their eyes are set and fastened thereupon, that so their faith may be more strongly rooted in God, yea they do even feed their eyes, with the contemplation thereof, that so their faith may be nourished thereby, yea they can never satisfy themselves in beholding so wonderful a mercy, that so the mind being thoroughly possessed therewith, they may never satisfy themselves in thankfulness for the same, which as it is the end and use of all God's mercies, even to take up the cup of salvation, and to give thanks unto the name of the Lord, for the same. So shall we find this beholding of God's wonderful mercies to be a most effectual means to further the same, whether we consider those 
a As removing such temptations as do hinder it wh●ch are. Psal. 106. 7.  temptations that do hinder thankfulness unto God, or such means as do usually further the accomplishment thereof. The temptations that do hinder thankfulness are two: 
b I want of understanding what God hath done for us, misunderstanding in the  want of understanding how God hath done for us, and 
c nature or  secondly misunderstanding and misconstering of the benefits of God: either in the 
d measure of the blessing Psal. 49. 20.  nature of them, as if all were done of duty, and merit, and not of free grace and mercy, or in 
e We may be discovered not to understand what God hath done for us by these symptoms 1. by saying wherein. 1. Mal. 4. 2. By seeing only with the least eye.  the measure of them, as if we knew best what was fit for us then God himself. The former is a disuse general unto those that enjoy great blessings: man being in honour, hath no understanding, but may be compared to the beasts that perish; the other is more ᵍ special unto those, that think they have best right, and make the best use of them (as our merit-mongers & wil-worshippers of all sorts) By the one whereof we shallbe so blinded that we cannot see how God hath done for us; by the other, we shallbe perverted, as not to know what we again are to do for God. If our minds shallbe so blinded, as not understand what God hath done for us: this disease willbe known by these symptoms and accidents, ʰ First though God hath revealed his love towards us, even in all the blessings, which our hearts have desired, yet will we say impudently: wherein dost thou love us? acknowledging nothing of what the Lord hath done unto us; Secondly if in some sort we shall apprehend the goodness of God, yet shall we be so blinded on the right way, with the love of these earthly things as that though we have and may farther be partakers of spiritual graces, yet shall we account these as nothing, in respect of the comforts of this life, but with profane Esau, resolve, what is this birthright unto me seeing 
Gen. 25. 30.  I die for hunger, as seeing only with the left eye into the blessings of the left hand: still shall we cry out with those 
Psa. 4. 6.  carnal beasts, who will show us any good, as if there were no good but the goods of this life, as if all spiritual comforts were nothing unto us, seeing we wanted our bellies full of these hidden treasures. A very dangerous temptation 
f This a common disease of Carnal gospellers.  incident to our carnal gospellers, who measuring the Lord principally by the things of this life, are so affected and satisfied therewith that having these things, they take it as a sufficient pledge of God's favour towards them, but wanting the same, they by and by murmuer, and repine against the Lord, as if he had at all showed them no good. If therefore God give them their desire as he did the Israelits concerning the body so far as they see him, and yet send 
g And a fearful judgement.  leanness into their souls, not giving them that which they see not, nor seek after; as surely as God is not unjust; in giving them herein more, than their hearts can desire, so they must needs be inexcusable, in that having as much, 
Psa. 73. 6.  nay more than indeed they sought for, they would not seek yet for more of that bountiful hand, which was not wanting to give, but that they wanted faith to receive. 
h 3. Token of no● understanding is forgotfulnes. Psa. 78. 11. Lame, 3. 23.   
A third token of not understanding what God hath done for us, is our forgetfulness of such benefits which are daily bestowed, certain it is that the mercies of the Lord are renewed every morning, and yet who is there that makes up his audite thereof once in the week: nay may we not be justly charged with th●s, that God is not so ready to give, as we to forget, he not so forward in bestowing, as we in burying his blessings in forgetfulness. And is not this to forget the goodness of God all one, as if we did not understand it? nay surely; we shall find it to lie more heavily upon us, in that this forgetfulness, both implies some apprehension of them, and therefore makes us more 
i The danger thereof.  inexcusable, then if we had not understood them at all and so exposing us most desperately unto all impiety, doth thereby hasten the wrath of God upon us. Thus may we fail in the understanding of the good, that God hath done for us: and by means hereof, we lie open to two dangerous evils: 
a Twofold. 1. We shall not be able to make any good use of the blessings we obtain. Ierm 17. 6.  the one whereof is, that not apprehending the good which we receive, we shall not be able to make use of any good, but as the Prophet jeremy tells us, we shall be like the heath in the wilderness, neither being able to see when any good cometh, and so not able to make any profitable use thereof: by which means proving unprofitable servants, we shall be subject to 
b Math. 25. 28. 2. We shall have them taken away from us, & instead of them, shallbe recompensed with God's righteous Vengeance Esa. 26. 10.  a second judgement, not only to have such talents taken from us, but in steed thereof, as the Prophet Esaiah threateneth, Seeing when mercy is showed unto the wicked, he will not learn righteousness, but in the land of quitie he will do wickedly, and doth not consider the greatness of jehovah, therefore thus saith the holy Ghost: Seeing they will not see, oh jehovah, when thy hand is exalted to their good, therefore they shall see and be confounded with the zeal of thy people, and the fire of thine enemies shall devour them.  
Thus shall it befall those that will not behold the mercies of GOD, to be stirred up thereby to thankful obedience for the same: if they shut their eyes against God's blessings, the Lord will open them with his judgements, and they shall see in the day of judgement, GOD the Avenger, which will not acknowledge 
Pal. 94 1. Gen. 15. 2.  him, their great reward. wouldst thou therefore avoid that sight of God's vengeance, which shall spiritually blind thee, that so thou mayest be oppressed with the horror of it, and it shall necessarily open thine eyes, that thou mayest be the more confounded with the sense of thine own misery?  
Oh then 
c To prevent these evils, we must not cease beholding of what the Lord hath done for us.  learn to behold the good that is present with thee: First, if God's hand be exalted in favour upon thee, if the eye of his providence hath waited over thee for thy deliverance, if he have not only bestowed great blessings upon thee, but renewed them daily unto thee, by preventing and removing the evils which might have taken them away, oh cease not again, & again to renew those streams of God's mercies which he hath powered out unto thee, that they may lead thee to the fountain; & so quite thee therein: Certainly as the works of God are worthy this duty, that they should be regarded 
a and therather. Because this beholding. Psal. 11 1. 4  so do they abundantly herein requite the same: in that the invisible things of God, namely his eternal power and godhead seen in the creation of the world, being considered in his works, 
b Will requite our pains abundantly, as.  do show the glory of his kingdom & speak of his power. If therefore thou shalt not slightly passover the mercies of thy God, but shalt take a full view of them, as their worth doth require, they shall be so many teachers, to instruct thee in the knowledge of thy God: that so thou mayest acknowledge him the 
c 1. Teaching us to know God. Rom. 〈◊〉. 19 Psal. 145. 8.  giver of them, yea they shall further lead thee to a knowledge of thyself, that so finding thyself 
d 2. To acknowledge him the giver of them.  unworthy of the least of God's mercies, thou mayst both be humbled in the gift, & so 
e 3. To acknowledge ourselves unworthy receivers.  give glory to the giver, and 
f 4 That we may give him the glory in ●●asing ourselves.  advanced also to greater blessings as having been faithful in the less. If thou shalt with a large eye, behold how great things the Lord hath done for thee, 
g 5. And so advance ourselves to further blessings. Psal. 4. 1.  thou shalt herein behold the greatness of the giver, and so thy mouth shall confess to salvation: Great is the Lord and worthy to be praised. And if thou shalt wisely behold what God hath done for thee, and so shalt give him the 
h 6 Yea t●see by faith the greatest blessings 2. Pet. 1. 8. 1. jon. 50. 1. Cor. 2. 1●. 1. Cor. 15.  praise that is due unto his name this shallbe a means to sharpen thine eye of faith, that so thou mayst be able to see a far of. And then behold as our Saviour told Nathaniel, Thou shalt see greater things than these, yea such which never eye saw, nor yet ever entered into the heart of man: thou shalt here see by faith and hereaftet see face to face. This benefit mayst thou gain by beholding the bless sings of God. But this is not all. For if thou shalt with a single eye look further into such mercies as God hath bestowed upon thee: thou shalt in the greatness of his goodness, behold thine own 
i And thus we shall in the greatness of God's mercies so apprehended our unworthiness as. Aba. 3. Y.  vileness, then nearer thou approachest unto God in the apprehension of his mercy, the deeper shalt thou wade into the sense of thine own misery; rottenness shall enter into thy bones, and horror shall possess thee: That is the apprehension of God's power and great goodness shall abase thee in his presence, that so thou mayst find rest in the day of trouble; that so in the sense of thine own vileness acknowledging thyself unworthy of the least of those mercies thou hast aheady received, thou mayst be partaker of further deliverances. Thus shall the beholding of God's blessing, causing thee aright to 
a Thus acknowledging ourselves unworthy of the Least blessings we. Luk. 76.  know thyself by them, lead thee also to a right understanding of them, namely that they are the free gifts of God and not due unto us, whereby thou shalt happily overcome the second temptation. For now in the glass of thine own wretchedness, thou shalt plainly see, that 
b Shall overcome the second evil of misunderstanding the works of God.  whatsoever thou hast, it is of the 
c 〈◊〉. that they are not ours by merit but of srce mercy. Dan. 9 7.  free mercy and bounty of thy God, thyself being so far from deserving any good, as that indeed nothing is due unto thee, but shame, & confusion of thyself for ever. By which as thou shalt be humbled in the sense of thine own unworthiness, and so be both contented with that thou hast, and employ thy Talon in fear and trembling: so shalt thou hereby reap these benefits: not only that, that which thou hast be it never so little ᵈ shall serve thy turn, yea be far better unto thee then great riches of the ungodly. (so long as thou hast the vessel of a thankful heart & faithful calling to entertain and use the blessings, but further also whatsoever thou hast being by these means 
e 2. That the measure which thou hast is fittest for thee as that which God hath allotted unto thee. Psa. 37.  sanctified unto thee, it shallbe a Pledge unto thee of that unchangeable love of GOD: who having bestowed these things upon thee of his mere love and mercy, therefore seeing whom he loveth. 
f By this the things thou hast being sanctified.  he loveth unto the end as he hath begun the work, so he will perfect it in thee, 
g 1. Shallbe continued 2. and be Pledges of further blessings. joh. 13. 1. Phi 6.  and will not cease following thee with his blessings, till he hath made thee perfect in his Son. Behold here the singular benefit of this duty of beholding the works of GOD, namely, that thereby we shallbe prepared in some good measure to thank fullness.  
Which if we shall not attain unto, as all have not 
a As for the wicked which have their eyes opened to behold these blessings.  faith (to see this spiritually into them,) yet behold the wonderful wisdom, and power of God, in making the wicked here inexcusable, in that they shall not choose, but behold the great and gracious works of GOD: and howsoever they shall say in their hearts there is no GOD: yet with their eyes, in these his works, they shall most plainly see him. A very notable and effectual means to convince the Atheism of the world, and such as leaves all utterly without excuse. For though many may pretend ignorance, 
b Their ignorance and Atheism shallbe convinced hereby.  and simplicity, that they cannot comprehend GOD in his word: yet who can say, that he hath not seen him in his works? what eye can be shut at so great a deliverance? what ear will such fearful judgements even make to tingle, as do light upon Traitors? Tremble therefore, oh thou Atheist, at the providence of GOD, who hath a way to confound thee in thine own wisdom, and very wonderfully to condemn thee, in thine own policies. Didst thou say in the depth of thy heart when thou laidest snares against the righteous: That no eye should see, no not the eye of GOD himself, Flattering thyself in thine own iniquity, That the Lord is hid in the Clouds, and cannot see, neither will the GOD of jacob regard it? And didst thou hope hereby to escape scotfree, as deceiving thine own heart, That the Lord will neither do good nor evil 
c Yea their secrecy in continuing of their plots shall further be confoundea in that their wickedness shall be apparent unto all men. Fzech. 8. 12. psa. 84. job. 22. 1. Zeph. 1●.  Consider 
3. Zeph. 5.  thou unwise that the Lord will bring his judgements to light, that every eye may see them, and then, thou shalt see the eye of God was upon thee: what thou hast Done secretly the Lord will then discover openly, that all men 
2. Sam. 12,  may see it, and laugh at thee saying. This is the man, that took not God for his strength, but put his strength in his malice, and in his mischievous policies; yea thine own eyes shall see now, what before thou 
Psa. 14.  wouldst not believe, That the Lord careth for the righteous, but as for the wicked, them doth his righteous soul abhor: that so though thou continue thy malice against the saints, yet now thou shalt not hereafter have this comfort, 
1. Tim. 1. 18.  that thou diddest it ignorantly, because thou hast seen that 
a And so they shallbe without excuse. Esay 5.  God taketh their part, and therefore against this revealed light, convincing thine own conscience, thou shalt hereafter appear desperately to fight against God. Now shalt thou say no more Let him make speed, let him hasten his work that we may see it. For thou hast seen the wonderful justice and mercy of thy God: and if this sight will not appall thee; but still thou wilt persecute: know then, that thou shalt one day 
b And yet if they continue practising against the just. reve. 1  see him to thy confusion, whom 
c Let them besure of vengeance in due time. Math. 24.  thou hast now pierced in his members, when thou shalt wish the mountains to hid thee, that thou mayst not see him, and yet shalt lie naked before the eye of his justice, by which thou shalt be pierced with eternal sorrows. Oh that we would try ourselves by these things: that, seeing the beholding of the works of God; shall condemn the Atheist, because he is not able to make a 
d As for us that have been partakers of this great deliverance, let us take heed that the Atheist do not condemn us.  further use of them; whether therefore the ᶜ Atheist may not condemn many of us professors herein, who will not vouchsafe the work of God that entertainment as he hath done? If this wonderful deliverance of the state and Church of God, at this time, hath so far prevailed even with the profanest enemies, as that they have stood at a gaze in the view thereof, as sometimes did the people of Israel at the Corpses of Amasa. If the very adversaries themselves have wondered at the providence of GOD 
2. Sam. 20. 12.  in the defeating of these practices, and been compelled to acknowledge his power therein, if they have abhorred & disclaimed the same outwardly with an utter detestation: nay if God have so opened some of their eyes hereby, that in the glass of this iniquity they have seen the Mystery of Popery, and so either for Fear, as sometimes 
Hesh. 8. 17.  did the heathen upon a like occasion: or for conscience have seen the truth and embrace it: Certainly these shall one day rise up in judgement against us, if we shall either bury in forgetfulness, or deprave in malice, or in envy diminish, 
a 1. If we labour not our utmost that this work may be s●ene.  if either we shall for fear conceal, or in policy suppress this great power of God. Nay if we shall not be confirmed in the truth, by such wonderful mercies of God, if these shall not be means to make 〈◊〉 detest popery and no longer to gloze with it, which are thus able to turn the hearts of our enemies, let us look, 
b 2 If we be not confirmed in the truth of religion and  that they shall deprive us of the benefit of this deliverance, and reap the haru●st, which God hath sowed for us, well, let thus teach us not to come short of an Atheist, lest otherwise he go before us in the kingdom of heaven. If the Lord exalt his wonderful works upon us, let us be lifted up in the name of God, to a due contemplation of them, that so beholding the mercy and justice of God in the same, our eyes may be messengers unto the the mouth, to speak of the wonderful works of God. Certainly, if the eye hath effectually conveyed the object to the heart to affect it: therewith the heart (like a full vessel which cannot hold) out of it abundant apprehension will inform the mouth, to declare unto others the wonderful works of God, and as Andrew when he had seen his Saviour, could not hold his peace, but he 
1. joh. 41.  must needs go tell Simon that he had seen the Messiah, that he also might be partaker of him, so shall the thorough view of such mercies which the Lord hath bestowed upon thee, open thy mouth to declare them unto others that they also may come and see how gracious the Lord is, and together with thee, may be partakers of his mercies. For so it followeth. And declare the work of God.  
Behold here a second effect of great deliverances 
d A second effect of great deliverances.  they shall open men's mouths to speak thereof. And that for two ends 
c If thoroughly we shall behold this admirable work it will provoke us to speak thereof.  both that the righteous confessing and acknowledging the work of God, might hereby perform some part of thankfulness for the same, & the reprobate being thus compelled to acknowledge the greatness 
〈◊〉 vailable to thankfulness in the Godly & to make the wicked without excuse Psal. 116. 12.  of God's mercy unto his Church, might the more be convinced, in that they will not be reconciled to the same, (so saith the holy Ghost) concerning the poor man that is delivered.  
They shall look upon him, and run to him, and their faces shall not to ashamed, saying ᵃ This poor man cried and the Lord heard him, and saved him out of all his troubles, by the contemplation of God's mercy unto his servant, they shall now be encouraged to come unto him, who before stood a far of for fear of his plague, and now joying with the redeemed of the Lord, they shall concur with him, in acknowledging the mercies of the Lord, yea saith the spirit, 
b So doth the spirit prophesy  they shall not now be ashamed, and confounded, (as if he had been devoured they might have had cause) but one the contrary, they shallbe confirmed in their calling 
Psa. 34. 6.  by the experience of this delivery of his servant, and be comforted by the same, even in the like occasion 
So have the Saints martyred Psal. 58.  of their own, that they shallbe partaker of the like mercies. So when the righteous shall see the vengeance thus inflicted upon the wicked, and shall see himself escaped thus out of the snare, and the wicked fallen, thereunto he shall say, verily, their is a reward for the righteous, 
Psal 34.  that is, not one, but 
d And thereby confirmed themselves for the time to come.  all, the righteous shallbe recompensed 
c So have the saints practised. Psa. 58. 9 10.  by the Lord, yea he shall collect from the experience of this deliverance in hand, that their is a reward for the righteous yet in store, a full deliverance out of all troubles. So with the Apostle Paul, in the like case, when he had witnessed how the Lord had delivered him, in the 17. ver. that he concludes in the 18. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom. And as the righteous shall say thus for the comfort of his soul, so shall he further say, to the glory of his God, doubtless their is a God that judgeth the earth, out of 
2. Tim. 4.  question the judge of all the world, will do right, in delivering the souls of his servants, and clothing his enemies with perpetual shame, and confusion. Thus shall the mercies of God open the mouths of his children 
a And given glory to God.  to give him the glory and to comfort themselves in the meditation thereof.  
And thus also shall the mouths of 
b Yea the mouths of the wicked shallbe opened also. Psa. 126. 4.  Atheists be opened by the same, that their mouths may be for ever stopped, and confounded thereby at that great day, so witnesseth the spirit, concerning the deliverance of the jews out of the captivity, that the very Heathen spoke thereof and said, the Lord had done 
c To acknowledge the greatness of the work.  great things for them, to their just confusion, who yet refused to join with them: so have the Adversaries been compelled to confess that the Lord hath Fought for us, to their greater confusion, who yet afterward would fight against God.  
Nay behold here a further means to the confusion of the wicked. When the Lord had delivered his servant Daniel from the jaws of the Lions, the sight of so wonderful a work did so affect that heathen Monarch, as that he not only proclaims the power of God, but further also enjoins by a solemn edist, that the GOD of 
d 2. To confess God therein and prescribe worship unto him. Dan. 6.  Daniel shall be reverenced, and acknowledged. and yet all this to his further condemnation, because Idolatry was yet continued, and maintained. And so no doubt have our adversaries abroad, and enemies at home been enforced to speak of God's wonderful mercies towards us. And yet behold a further means herein, for the condemnation of the wicked. When Saul observed the admirable providence of God, not only in delivering his servant David out of his hands, but in delivering him to be a prey even to him, that was persecuted, his mouth was further opened to his just condemnation: lo he is enforced to justify the servant of God and to condemn 
1. Sam, 24. 18.  himself. Thus said he unto David, thou 
e 3. To justify the Innocency of his servants.  art more righteous than 〈◊〉, for thou hast rendered me Good, & I have rendered thee evil, oh what a comfort is it here to the servants of God, that wisdom shall not only be justified of her children, but even of her enemies, our very adversaries shall give testimony unto the goodness of our cause, oh what a terror is this unto the wicked, that they shall thus desperately fight against the light of their own consciences, that when they see that the Lord doth maintain his own cause, and when they have been 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 heaven, and provoke the holy one of Israel to their just confusion. And yet behold the Lord will open their mouths further to their fearful condemnation, even by the gracious deliverances that he performeth unto his children.  
It was much that Saul should justify the innocency of David, wonderful was the Lord herein, to wring from a reprobate, the approbation of his servant, and very holy herein was the justice of God, in discovering this wilful obstinacy of a castaway, that so he might prepare him thereby to his further condemnation. But all this while, 
4. To prophecy & foretell in some sort the deliverance of gods Children and their own confusion. 1. Sam. 27. 2.  innocency though it were praised, yet it went a begging. David might be promised a kingdom & yet was not sure of his life; Nay for the safeguard of it, he is driven to a narrow shift; even in a sort to venture his innocency itself. So are Gods children to seek of that which is theirs in hope, that God may have the glory of what they do enjoy, so doth the Lord prepare his, to the obtaining of a blessing, that coming unto it at so hard a rate, they might more highly prise it, when they shall obtain. But did not the Lord here give his servant some token, that he would recompense him according to his innocency? yea surely: the Lord that opened the mouth of his enemy, to give testimony unto the one, he also opened the same to be a Prophet of the other. hearken (my beloved) & wonder at the providence of God, I know (saith Saul) that thou shalt be King, and that the kingdom of Israel shallbe established in 
〈◊〉. Sam. 24. 19  thy hand. Lo here Saul is among the Prophets to declare glad tidings to the Saints, & to speak fearful things against themselves. hearken how the wife of Haman becomes a prophetess unto her husband, of the deliverance of the Church, and a swift witness of the destruction of the enemies thereof. If Mordecay (saith she) be of the seed of the jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. Mark (I pray you) the ground of this prophecy, the wicked have begun to fall before the righteous nation, some upper hand have they had against their enemies, what doth this infidel collect hereupon? surely the wicked shall fall more and more before the righteous, till at length the righteous shall have dominion over them in the morning. Wouldst thou then have a token that thine enemies shallbe confounded? consider then how from time to time they have fallen before thee: certainly if thou be of the seed of the jews, and of that royal generation, thou shalt one day have all thine enemies thy footstool. Wouldst thou have a further evidence to confirm this unto thee? behold the Lord shall open the mouth of thine enemy to bewray their fainting spirits, that so thou mayst be comforted as gideon's Soldiers were) by this testimony of thine enemies that the Lord shall give them up into thy hands, and thou shalt make a full end of them. Oh but (thou wilt say) how can these things stand together? Saul tells 
Which they do hasten by persecuting the Saints. joh. 12. 19  David he shall certainly be King, and yet he 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 seize upon him? I see indeed (will the weak Christian say) that God hath delivered his church from time to time, & I hear even the enemy giving over for a time, 
And therefore though we may be troubled and distracted by this increase of the wickeds rage. 1 Sam 27. 1.  as confessing with the Pharisee, Behold we prevail nothing against him, for all the world runneth after him, and yet I see the adversaries are in hope still, I see they are still practising, and plotting against the souls of the righteous what may I conceive hereof? may I not justly fear with David, that I shall one day perish by the hand of Saul, that at length these adversaries shall obtain their desire against the church, and thereupon resolve rather upon some indirect course to corrupt my conscience, or abate of my sincerity, that so glozing with them, I might find favour 
Yet is it a certain taken unto us that their time is but short. 12. Reu. 12.  in their sight. Oh stay here, whosoever thou art, that shalt be thus affected, give me the hearing a while to satisfy thee herein, Tell me I pray thee, why doth Satan our main adversary so violently and incessantly persecute the Church of GOD? doth not the spirit give 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 certainty, that their time is but short, and that thou mayst not want a prophesy to confirm thee herein, consider but what their desperate practices do speak unto thee. If they were not afraid to lose their kingdom, if they had not a presage in their conscience, that Christ's Kingdom would one day 
And their desperate do practices prophesy unto us that they fear the loss of their kingdom. Iho. 11. 47. 48.  prevail, surely they would be still, and follow their flesh pots; they would not so persecute, and plot as they do: they would not thus spend their goods and venture their lives, and all against the poor Church of God. Alas it is not for Christ's kingdom, (what pretence soever they have) for they have said plainly. We will not have this man to reign over us. But the truth is to hold their own. Here is the matter, the jews had this Oracle from their Father the Devil, that if they let Christ alone, the Romans would come and take away their Kingdom, And therefore 
As appeareth by the like in the jews.  they resolve that Christ must be persecuted, his death must be the life of their usurped power: their conscience told them that they were but usurpers; the very life and holy conversation of Christ, was a manifest conviction and condemnation of them, so that 
Who dealt thus against our saviour Christ.  their conscience told them that Christ jesus was that holy one, whom they ought to have obeyed, and yet their hypocrisy replied, if we give him honour we shall lose ours, and so their devilish policy concluded to their own confusion, better one perish then our whole Kingdom go down, fain would they have done him homage, so he would have served their turn, to Daub up their hypocrisy, and underprop their tottering Kingdom, but yet because they saw his course to be clean contrary a sharp reprover of their hypocrisy, and a main beaterdowne of their carnal pomp, and vanity, 
To the hastening of his glory and their own confusion. Act. 2. 22.  hereupon against their conscience, they followed their pursuit against him: and do you mark herein how their Father deceived them? their practices against the son of God made way to his Glory, and the redemption of mankind: and so proved the occasion of the overthrow of 
So doth GOD confound the wisdom of the wise.  their kingdom. So doth the Lord Confound the wisdom of the wise, and turneth their malice upon their own pates. In like sort the adversaries of the Church have carried themselves. A kingdom they have usurped upon by the power of Satan, and through his Subtlety and violence, 
Our adversaries in like sort deal against the flock of Christ. Because it threatens the overthrow of their carnal, and ambitious kingdom. Dan. 2.  they have seized upon the Lord's inheritance, and exalted themselves in the temple of God, above all that is called God so that a man would think they need fear no downfall as having with Tyrus built their nests so high Oh but all this honour is nothing unto them, so long as Mordakie will not bow unto them, there is a little flock which is a great ●o●● in their eye, as being founded upon that stone ●●wen out without hands, which as the Lord hath prophesied so their consciences are convinced withal, That it shall break in pieces whatsoever exalteth itself against God, If Mordakie would bow to Hamon, and the 
Which in deed is the true cause of all their quareles how soever they may pretend conscience and religion. As appeareth by their spoiling of Papists as well 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 be pushed at. And yet (by your leave) there is no trusting to them in this case, if either their be any Opposition against their ambition, or their hope of spoil and pillage thereby, here the goods of Papists are a like heretical, as those of Hugunots and the most devoted popelings soonest made their prey, so little do they esteem religion in respect of their lusts, so easily may we may perceive the cause of all their quarrels. And yet that they may not want a visor to deceive themselves and others religion must be the colour, & the cross must be the standard, and the Church and Saints of God must go down, because they are not profitable & an advantage unto them. Thus because the spouse of Christ cannot endure the wages and habit of the harlot, because there is no halting betwixt two opinions, but we must stand for God and him alone: seeing Dagon cannot stand before the 
But with as good success as the jews.  Ark of God, and the Kingdom of Christ, will certainly confound the purple Strumpet: Therefore doth she band herself with the Kings of the earth, against the Lord, and against his anointed, & makes continual war with the Saints of God. But will you see with what Issue? Certainly to the exceeding good & profit of the church, which is continually Watered with the blood of the Martyrs, and by these daily afflictions prepared unto her bridegroom: and to the hastening of their own most woeful and unavoidable destruction. For as the blood of the Saints, on the one side, crying for vengeance hasteneth the wrath of 
And therefore let us not marvayle that the wickèd take this Course for the maintenance of their kingdoms. Math. 24. Neither let their desperate rage cast us down, but rather be means justly to comfort us ●n that it is a certain token of their imminent destruction. Esa. 37. 14,  god upon them, so the increase of their malice adding to the measure of their sin doth at the length bring the same to ripeness, that so the sickle of God's vengeance might be put in accordingly. Marvel not therefore if the adversary increaseth his rage against the Saints of GOD: for wot you what? his kingdom hath received his death's wound, and now the only hope is even desperate wickedness. And shall I now be cast down, when I see them so desperate? No saith our Saviour, when you see these things, then lift up your heads, for your redemption draweth near. I need no truer a prophet of the destruction of Popery, then to observe how it breaketh out into desperate and most barbarous courses for the maintenance thereof: neither need I other weapons to uphold a righteous cause, than what the malice of mine enemy shall minister unto me. Only let us be wise to make this use of these weapons, as Hezakiahs did of the letters of Rabshacks, let us not answer these fools according to their foolishness, let us not fear their 
Esay. 37. 14. Only let us commend the cause to God and not doubet with these enemies.  fear, nor fret against their malice: but let us in the name of God, commend the cause unto God, let us be sure that for his sake we suffer these reproaches, that for him it is we are appointed, as sheep for the slaughter; let us not cast a way our confidence which hath so great hope of reward, but in patience possess our souls, reserving vengeance for the Lord, and committing ourselves in well dying into the hands of our faithful creator, and then let us look 
Andin due time the Lord will accomplish his work. Hebr. 10. 37. 38  undoubtedly, that he that is coming will come in the needful time, the snare shallbe broken and we delivered, and our enemies shall full into the pit which they have digged for us.  
Let us now in a word, examine ourselves by this second effect of God's wonderful mercies, namely that all men shall declare the work of God. We have heard, how they do open the mouths of the wicked, not only to acknowledge the greatness of the work, but to give testimony also unto the power of the workman, yea further to approve the innocency of the saints, and lastly, to prophesy of the deliverance of the rightrous, and their own confusion, we have also heard; how they do open the mouths of the saints, not only to cheer up 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 prophesy unto themselves, the continuance of God's mercy, for the time to come. verily there is a reward for the righteous, that is the Lord hath stored up a full recompense for them, in 
Psa. 58. 10.  that great day. Let us by this make trial how our mouths have been opened with this great deliverance, 
Try we ourselves how this present deliverance hath opened our mouths.  which GOD hath bestowed upon us, that so hereby we may have matter to discern our estate: surely this work of God hath been so wonderful, that if we should bold our peace, the very stones would speak, thereof; and therefore it is to be fea●ed, that the stones one day will rise up in judgement against many, whose mouths have either been shut up, as being confounded therewith, or opened blasphemously to the dishonour of God: so did 
Some men's mouths have been shut up.  that bloody monster open his mouth indeed, but it was to the high dishonour of the Almighty, when he said, that it was not God but the devil, that disclosed so desperate a treason, as thinking that God would not hinder so good a 
Some opened hereby to blaspheme God.  work. I pray God he have not many fellows thus desperately blinded: If any such Atheists, or Rebels, shall thus open their mouths against heaven, for the discovery of this mischief, as if their God had deceived them, and so now 
If they belong unto the living God that it m●y be an occasion to make them renounce their Idolatry.  they will no longer stay upon him, I wish if they belong not unto the Lord, my hearty prayer is that they may be so deceived still, that, that God whom they will not honour in their obedience to his substitute, may be honoured in their just confusion, from his presence for ever. If any common discourses shall be put into new matter, hereby to fill up the news at a Table, or else where, to get himself credit, 
Some opened in vanity to spend time in discoursing hereof.  and give others contentment: I envy him not, neither do I forbid him, whether it be of envy or strife, vain glory, or vanity, whether of pretence, sincerely that this work be spoken of, therein I joy, and therein I will joy, as knowing it shall redound to God's glory, and the good of such whom 
A●d yet all shall turn to God's glory.  it doth concern. And I do wish that all men may speak of this wonderful work of God, that so God may have the glory in that all g●ue testimony thereunto, and his children may have the comfort in the meditations thereof.  
I will not hear undertake to scan the policy in this case, I know secrecy is an excellent means to search the bottom of a mischief, that so in the end it may 
Only labour we to sound the depth of this practice.  more be discovered, and I pray GOD sanctify it more and more, to such an end; only my hearts desire is, that the deepness of Satan may be discovered, and the inmost secret of the iniquity of his instruments may be thoroughly laid open, and truly searched, from that bitter root of will-worship, which is the ground thereof: and then I 
Math. 24.  doubt not but all men's mouths will be opened in detestation of that monster of superstition, whose foundation 
1. That all men's mouths may be opened in detestation thereof  is self love, and whose practice is nothinels but an ●mp●●g, and abasing, of all others, to fill and exalt itself: and when our mouths shallbe thus justly opened in detestation of this ambition, then shall they be opened also to give GOD the glory for the discovery of this beast, and 
2. To give glory unto God. 3. To justice the saints and so to join with them. joh. 4. 42.  to justify the Saints, for not worshipping the same, that so approving of the holy ones, we may desire to be like unto them, and GOD may give us according to our desire. And when we have felt ourselves how good the Lord is: as the Samaritans professed that they believed not because the woman told them, but in that they hear and 
4. that now we may speak out of our own experience & soatatine the true under standing thereof.  know him themselves: so now we ourselves shallbe able to speak of this deliverance, not upon the hear say o● apprehension of o●hers, but upon our own sound knowledge and apprehension thereof: and that this is the effect of effectual declaring the works of God, the holy ghost is our witness in that he addeth. And they shall understand what he hath wrought.  
It is a good effect of great works when they shall open our eyes, to behold the same as being a good furtherance to see GOD in them, that so we may reach the 
Without which neither to behold them.  fountain of these blessings, but if we only see them, and proceed no further, this good, will only redound to the Glory of GOD, who being acknowledged only of us, thus far as in the sight of his work: shallbe herein be glorified in our just condemnation, that having such a light to lead us to him, as that therein we must needs acknowledge him: we would not seek him in a further light, wherein seeing him in the face of his son Christ jesus, he might acknowledge 
Nor to declare them shall further us.  us also to be his Children. And therefore the holy Ghost not content to tell us that all men shall see 〈◊〉, to acknowledge a GOD, addeth further in the second place, that they shall declare what God hath done, signifying thereby, that the works of God shall further prevail in them to a more particular knowledge of God in 
Psal. 118. 23.  the same, so that they shall declare the work of God: that is, they shall say, this is the Lords doing: & yet if only our mouths 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 marvelous in our eyes, neither shall we in the work apprehend the power of the workman, and so come short herein of the knowledge of the Heathen, neither shall we be ever able to measure true thankfulness accordingly: if we cannot comprehend the greatness of the work: 
To true thankfulness.  hereupon is it that the holy Ghost having lead us from the sight of the work, to a particular apprehension and acknowledgement of the workman, doth now also in the 
But by understanding the work we shallbe able to measure our thankfulness according.  third place, in the knowledge of the workman, teach us to look down again into the greatness of the work, when he saith. And shall understand what he hath wrought, signifying thereby, that when the works of God shall open our eyes to see God in them, than also by the knowledge of God shall we attain to the true nature and greatness of the work, that so we may return again unto God, a proportionable measure of thanks giving for the same. Behold here a third effect of God's wonderful works, as being a necessary 
As hereby apprehending the goodness of a blessing.  means to the duty of thankfulness. For neither can the affections be thoroughly inflamed with the goodness of a blessing, unless the understanding comprehend the greatness of it, and if we shall not comprehend how good the Lord is unto us, we shall never resolve to return him good again. 
By Particular knowledge. of the same. Rom. 14.  And seeing that whatsoever is not of faith is sin, and it is not a general and confused knowledge, but a distinct and particular apprehension of the goodness of God, which is the means to be get faith, therefore that what we do, may be acceptable unto God, very requisite it is, that we comprehend what is the length and the breadth, the high and the depth of God's mercies towards us, that so we may perform 
3. Eph. 18.  the obedience of faith unto our God, accordingly for the same. Which comprehension, as the holy Ghost desireth in the faithful, concerning the principal work of God's love towards them, namely their redemption by jesus Christ, that so we may be filled with all fullness of God, so seeing all other works of mercy, are derived from that fountain, therefore are we to labour the like apprehension, of all such blessings as the Lord from time to time bestoweth upon us (so far as their compass doth require) that so our mouths may 
And to this end the word hepeth exceedingly.  be filled with due praises unto our God for the same And surely the mercy of God is herein exceeding unto us, in helping our infirmities to this profitable understanding, by the wisdom of the Spirit revealed 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 perfect: so shall we find it exceeding plentiful to inform our understandings in the true apprehension of such blessings as are bestowed upon us: that so we may measure out our thanksgiving accordingly. To instance only in that a benefit 
To understand the greatness of a deliverance. Which implieth 1. some great danger. 2. a recovery out of it.  of a deliverance, the present subject of our meditations. Mark I pray you, how the holy Ghost helpeth our understanding, to comprehend the greatness thereof. As every deliverance implieth two things. First a danger lying upon us, secondly, a recovery of us out of the same: so hath the spirit exceedingly helped our understandings to the particular apprehension of both these, in expressing unto us most lively the greatness of the danger, and also enlarging most effectually the strangeness of the recovery. The greatness of a danger may appear by these three circumstances, 
The danger seen 〈◊〉 the weakness of the means to resist. 2. in the power of the means that threatens. 3. in the impossibility of any means to deliver. ●sal. 38.  first by the greatness of the power that threatens the same● Secondly, by the weakness of the means in ourselves to avoid the per●ll: & lastly by that impossibility which appears in any help elsewhere. If our enemies be mighty, the danger must needs be great, but yet there may be hope, if there be a power to match the same. If the power be wanting in ourselves, the danger is greater, especially if our own hearts may herein fail us and yet for all this, though our 〈…〉sh do fail us, and our hearts also, there may be hope from without to supply our wants, if not from man, who is deceitful, yet from our God who never fails. But when the light of 
Psa. 142. Psa. 35.  God's countenance shallbe taken away from us, when we shall look on our right hand, and there is none to help us: when we shall turn to the left and see no issue, when 
Such hath been the state of the Church.  we shall say in our haste, that our God hath forsaken us, and when we shall hear our enemies say, they have devoured us, This danger may seem past recovery: And yet behold the spirit witnesseth that such hath been the danger of the Church, and Saints of God from time to time, yea she hath found an issue usually in such straits, our soul is escaped saith the Church even as a bird out of the snare of the Fouler, the snare is broken, and we are delivered. Mark 
As a bird in the snare. Psa. 124 6. Zach. 3. 3.  I pray you the greatness of the danger, how unable is the Bird to avoid the snare of the Fouler, how effectual is the snare to take this silly Fowl, what hope is there of deliverance when the bird is caught therein, and yet behold our soul is delivered, even as a Bird, out of the snare of the fowler, so desperate is our danger, and so wonderful is our recovery, what hope is there of a Brand taken out of the 
A pray in the teeth.  fire, surely such hath been 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 plucked out of the fire. As dead and dry ●onse. Ezec. 37. 4. 5. 6.  having been there so long, that they are dried and withered can these bones live, saith the spirit of God: yea saith the Lord, behold I will cause breath to enter into you, & you shall live, Lo here the desperate estate of the Church of GOD, even 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 we may not only tell all her bones: but indeed there 
And such was our danger in the late intended conspiracy  is nothing but dead and dry bones left of her. Yet saith the Lord these bones shall live, yet shall the desolate Church become an exceeding great Army: yea terrible with banners, to the confusion of her enemies,, understand therefore the greatness of thy deliverance, by the greatness of the danger, and sound the depth of thy dangers these points accordingly, call to mind I pray thee the deadly plot that was prepared for thee in the practice of thine enemies, which the Lord hath disappointed, and by 
As appointed as sheep to the slaughter. ●sal. 44.  the depth of the danger, which was ready to swallow thee up, labour to measure the greatness of thy deliverance, great was thy danger in that thou wast Appointed as a Sheep to the slaughter: And yet herein was it greater that the Danger was not known. By 
And suddne●lie to be s●a●std upon.  this means was not only all hope taken from thee ●o avoid it. Whereby this present State, was utterly 
Which made our present state desperate. And might have endangered our future estate  desperate, but being sudden unto thee in that it was unknown hereby taking thee unprepared by repentance to meet thy God. Consider how this might have endangered Thy Estate for the life to come.  
And if the Lord hath prevented that Blow, because thou wast not prepared, Oh take heed to Tempt this GOD by security hereafter, lest the like sudden vengeance may speedily overtake thee: Certainly if the malice of thine enemy be as Hell that can never be satisfied, 
And yet shall, if we make not use of so great a deliverance.  think that the increase of thy sin, will add more fuel to it.  
And though the Lord may spare for a time because some stand in the gap. Yet when they shallbe taken from the judgements to come and thy sins shallbe ripened by continuance therein: Know then for a certainty that thy Danger is now greater, in that through the hardness of thine heart, which cannot repent, thou dost heap up wrath, against thyself, against the day of wrath, and thy 
Rom. 2. 4.  Master will come in an hour when thou knowest not, and give thee thy portion with the hypocrites, there shall be great weeping and gnashing of teeth.  
It was a notable testimony of the Apostles love unto 
Consider yet further the greatness of the danger.  his countrymen, that he wished even to redeem their rejection with his own everlasting perdition, (if so it might have stood with the good pleasure of God,) whereby the servant of God did imply, that the preventing of a general danger, was to be preferred before a particular, and that the loss of a private state, aught to redeem a public. Had it been so then that either thine own private state had been aimed at, or though the general life of 
It was not the life of a private person.  Church and common wealth was shot at, yet if it might have been redeemed with thy private loss, the danger had been the less, and thy comfort the more. But behold here the insatiable malice of thine enemy, and therein consider yet further the greatness of the danger. It was not the life of a private person, would quench their unmeasurable malice: for then yet the body might have continued, though an inferior member had been cut off, Nay, yet enlarge thine understanding, and conceive yet further. It was not one principal member that would 
No not of the head alone. But head and tail, root and branches, all were shot at in the practice. Esay. 9 44.  satiate their ambitious thirst, no not the head itself, and root of the Kingdom; for the weaker wisdom could resolve them so far, that if the root were cut off, yet the branches might flourish, and so their malice discovered, and yet not further their ambition. What then was the plot? and how grievous was the danger? surely even to cut off head and tail, root and branches, utterly with one blow; even to ruinate, head and members, 
Esay, 15.  church and common wealth; and in one moment to have brought full confusion upon all estates. Behold here a further measure of the danger, wherein thou wast: And blessed be God, that we have leisure to meditate these things, yea evermore blessed be our gracious Father, who howsoever the whole head and body might be sick, yet because he is our Physician to heal us, and doth not delight in our destruction, but knows what is to be hoped for of his patient, thought this Physic too desperate and too preposterous, as intended to destroy and not to sin; and therefore in his mercy hath kept it from us, and in his justice made our enemies to drink of the cup they had prepared for us. Well by this thou mayest apprehend in some measure the greatness of the danger wherein thou wast; & yet behold I will show thee greater perils than these intended against thee. There is hope 
job. 4. 6. Consider yet further the greatness of thy danger, In that thy enemy laboured to deprive the● of that whereby though thou hadst been killed yet thou mightest have lived still. 1. Cor. 15. 19  (saith holy job) of a tree, if it be cut down, there will yet sprout, and the branches thereof will not perish, though the root thereof wax old in the earth, and the stockethereof be dead in the ground, yet by the descent of waters it will bud & bring forth boughs like a plant. But as for man he is sick and dieth, & man perisheth, and where is he? signifying thereby that there is no hope of him. And surely had we only hope in this life, we were not only living of all men most miserable, but dying also our hope must needs perish with us But here is the hope of the Saints, that not only their sufferings shall give 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 he kill us, yet we will trust in 
job. 13. 15. 20.  God, not only in that though we die, yet we shall live in the posterity of the Church, whiles she is militant, but our light afflictions which are but for a moment, they do cause unto us a far more excellent weight of Glory, that we may triumph for ever, with the Saints in heaven. marvelous is our gracious God unto his children, for the confirming of them in the hope of the life to come, and that by two especial means, both by the inward testimony of his Spirit, approving so our innocency that 
1 The testimony of thine innocency.  by the power thereof it breaking forth as the light, and shining at the no one day, though we die, yet by it we might live with the saints in grace, and further also by the government of the same Spirit surviving his Church, 
2. The succession continual of the Church.  and renewing the same, in her greatest decays, as that she hath, and shall continue her military life, till the heavens be no more, and even then living and remaining shall be caught up in the clouds to meet the Lord in the air, and so for ever to be with the Lord. So did the Lord provide for his seruaint job, that when he was weary of his life, yet he was not weary of his innocency, and he 
So was jobs innocency unto him. job 27. 6.  yields an excellent reason of it in the 8. verse. For what hope hath the hypocrite when he hath heaped up riches, if God take away his soul. Implying thereby that if he were an hypocrite, and had no sound testimony of his sincerity, than indeed, if GOD should kill him, he could not trust in him, than he had no hope, if his soul should be taken away. But seeing he knew that the living Lord had taken away his judgement, because the Almighty had put his 
And 2. verse.  soul in bitterness, and the ground of this his saving knowledge, was the testimony of his innocency, proceeding from the undoubted work and evidence of the Spirit: Therefore doth he cleave to the testimony of his good conscience, as whe● by he was assured, not only to come out of these troubles, but further also was bold to profess that He knew that his redeemer lived, and that he should see GOD in the flesh. Behold the means 
job. 19 17.  whereby we live though we die, and whereby we are assured that we shall live for ever: even the testimony of our innocency and uprightness of heart. And yet behold a further testimony for the confirmation of the same. Dost thou see the Spirit of GOD ruling in the Church, and governing so comfortably the troubles of the same: that though she die daily, yet she lives continually Not only in that though the outward man perish, yet the inward man is renewed daily, but especially herein is the continuate life of the Church wonderful, that the blood of the Martyrs becomes the seed of the Church: Dost thou hear the wicked say, Come let us utterly root them out? Do the Godly complain, they have 
So doth God comfort his Church with the hope of continual successiod.  destroyed all, there is no hope: and yet doth the Lord say still concerning the desolations of his Church: The root of the righteous shall not be removed. Yet therein will I leave a tenth, which shall continue, and shall be eaten up as an Elm: or an Oak, which have a substance in them when they cast their leaves: so the holy seed shallbe the substance thereof. Though I utterly destroy all the nations: where I have scattered thee, yet I will not utterly destroy thee, but I will correct thee by judgement, and not utterly cut thee off.  
Are these the promises of thy GOD concerning his spouse that she shall continue unto the world's end? hath the performance of them been answerable from time to time thereunto, that so by the experience of her former preservation, thou mayst collect that the Lord will deliver her to the end: and by her wonderful continuance in this life, thou mayst further gather 
Which as it may abundantly satisfy us in our greatest dangers and recompense our greatest troubles whatsoever: that we shall be means of the reviving and continuing of the Church: So this is our trial whether we be faithful unto our God, if for the good of the Church we shall thus hazard ourselves: to leave it glorious to posterity.  her abode for ever in eternal happiness? What canst thou desire more for the confirmation of thine hope, then according to thy inward and outward troubles, to have this double Testimony of the spirit, both in the protection of the Church without, and the inward witness unto thy spirit renewed, and sanctified: to lead thee along with cheerfulness in the undoubted expectation of the reward to come, that so thou mayest run with joy the race that is set before thee, and having finished thy course obtain the Crown of everlasting happiness? And what can better recompense all thy private losses then that thou art weak that the Church of GOD, may be strong, that thou art abased that the church may be exalted? Yea though it should so fall out, that the Church were to be fetched again with thy dearest blood. If now thou shalt not set light by any troubles, that in this respect may befall thee: If now thy life shall not be vile unto the, That thou mayst fulfil thy course with joy, If this shall not be thy testimony that thou hast even been ready, not only to distribute the Gospel of God unto thy people for the after groeth of the Church; but even thine own soul: surely never look to approve thyself a good shepherd unto thy people, Neither look to give up thy account with joy, and to shine as a star in the Firmament for ever. Behold how the hope of the Saints concerning the life to come, and consider the means that gives them life in death, even the testimony of their innocency, which shall 
And herein appeared the devilish malice of our adversaries. Which with on blow would have cut of both these comforts.  endure for ever, and the seed of the Church continuing unto the end. And tell me, if there were ever malice like unto that, which would at one blow have cut off all this hope, not only to deprive the Saints of their righteousness, whereby they might have lived in the hearts of the faithful, but so far as lay in them, even to cut off utterly the seed of the Church, that so there might not be hereafter any succession thereof.  
The lives of the Saints would not serve their malice, but they will have a devise to rob them of their innocency, by laying that on their poor sheep, which the Wolves would have done. It was not the life of the Prince 
1. our Innocency 2. hope of posterity.  and state, which could satisfy their rage. No, they had vowed utterly to root out the name of religion; and therefore their project was to destroy all Seed, that might give hope to posterity thereof; not only the royal seed, 
Both the royal seed the seed of the word & the seed of the righteous.  for the after nursery of the Church; but further also the immortal seed of the word; yea moreover to abolish utterly the seed of the righteous, that all hope of posterity in the Church might finally be extinguished, as having neither Nurse, nor Milk, nor Babe remaining. Oh consider the depth of this devilish malice, and magnify the depth 
By this mayest thou comprehend the greatness of the danger.  of God's mercy in thy wonderful deliverance. Remember if ever any danger was like unto this, which the Lord thy gracious God hath plucked thee out off, that so thy heart may be enlarged to give him due praises for the same.  
And yet that thy heart may be further enlarged hereunto; as thou hast hitherto understood the greatness of the danger, in avoiding so many evils: So consider in the 
Hearken now thou mayest understand the greatness of the deliverance.  second place, in thy wonderful recovery, what plenty of blessings the Lord hath conferred upon thee. And that thou mayest not mistake the nature of a deliverance, behold the Spirit leads thee to a true discerning thereof for, speaking of the deliverance, which the Lord would perform unto his Church, that the memory thereof might for ever be continued he saith. This shallbe written for the generations to come, that 
By apprehending the true nature of a deliverance which is as a creation.  this faithful record might prevent forgetfulness. And further, that we might learn to judge rightly of a deliverance, he addeth: And the people which shallbe created, shall praise the Lord, meaning that a deliverance from so great a danger, was to be accounted no less, than a new creation, that is of nothing, even raising up a creature, and a new giving of such blessings as he is furnished withal. wouldst thou therefore understand aright, what God hath done for thee in this great deliverance? Surely, if thou dost not account as nothing, whatsoever thou wast, or haddest heretofore; if thou dost not esteem thyself, and whatsoever thou art to be a new gest even newly created, and restored 
Whereby all things together with thyself are newly restored.  of nothing: thou dost yet conceive nothing to the truth, and worth of this blessing, and shalt in no sort be able to make good use thereof. But, if so be that thou shalt acknowledge, that all things are become new: that whatsoever thou art, or haste, thou must not reckon it from thy birth, but from this wonderful deliverance: consider what singular profit shall arise unto thee hereby. 
So shall each thing thou hast being newly given thee put thee in mind of the blessing.  There is not any thing, thou enjoyest but shall remember this deliverance unto thee, that so thou mayest be provoked to magnify the deliverer. Nay, this renewing unto thee of whatsoever thou hast, shall provoke thee to concecrate the same anew unto thy God, that so thy deliverance, working that holy thing in thee, whe● by thou shalt be renewed in the Sp●rit of thy mind, and be clothed with 
And further thy in ward renewing: That so thou mayst be fit to rejoice in thy God for the blessing.  some good measure of holiness and righteousness, thou mayest sing the new song of praise unto thy GOD, which becometh the righteous only to perform, for so it followeth. But the righteous shall rejoice in the Lord.  
Behold here a further duty in the entertainment of this great deliverance, and that limited unto the righteous: namely, that they shall rejoice in the Lord for the same. Not that they shall not behold, declare, or understand, as 
And doth only belong to the righteous, and why.  well as others, what God hath done for them: (for these are good furtherances to the duty of thankfulness:) but that though they do these things, yet they shall not stay here, (as the wicked do,) but shall proceed further to rejoice in the Lord for the same, by celebrating the praises of the Lord according to his benefits. A duty very fitly appropriated to the righteous. For they only have right in this joy, and therefore if the Lord have done great 
Psa. 126. 7.  things for them, they may safely rejoice therein; and they only know how to use this joy aright, and therefore may with greater liberty enlarge themselves therein; they only have true cause of joy, even the testimony of their 
1. Cor. 1. 12.  consciences; they only by this joy, do sanctify the blessing unto them, and so procure the continuance of it; And they only shall have no end of theirioy, and therefore may not fear the overthrow thereof. And indeed, 
joh. 16.  what greater outward pledge can we have of the favour of GOD, then that he doth not suffer our enemies to triumph over us? And what greater cause 
Psa. 41. 11.  of joy can we have then this, that the favour of GOD shineth upon us? And if the experience of God's former 
Psa. 4. 6.  deliverances be warrants unto us of his future mercies: If because the Lord hath delivered us from the Lion and the Bear, therefore we can safely say, that Goliath shall be as one of these: And because the Lord 
1. Sam. 17.  hath delivered us, and doth deliver us, therefore we can say further, that he will deliver us, finally out of all our 
2. Cor. 1. 10.  trouble: this must needs enlarge our hearts with unspeakable joy, as being a part of that earnest of joy, whereof one day we shall be full. Surely, as it is a righteous thing with GOD, to recompense sorrow unto 
Obad. 11.  these, who have rejoiced in the afflictions of the Saints: So it is appointed of GOD, that they which have 
Psa. 126. 6.  sown in tears and manifold afflictions, should in due time, Reap in joy, the fruit of all their troubles in the ways of God.  
And seeing there is a time for all things, and an appointed time to rejoice, as there is to mourn. Therefore, 
Eccl. 3. 1.  howsoever in the day of affliction we must consider, and 
Eccl. 7. 16.  enter into the house of morning, yet in the day of mirth and deliverance, we must be of good comfort, and to express our joy, we must sing praises unto our God.  
So hath the Lord himself appointed this time. I will 
So hath God appointed. Psa. 50. 15. So have the saints practised. Exod. 15. 1. 20. judg. 5. 1. Psal. 18.  deliver thee, and thou shalt glorify me; So have the Saints employed this time. So rejoiced Moses and Miriam, with their several companies for their delirance out of Egypt: So did Deborah and Barak exercise the people for their deliverance from the Canaanites: So did David employ himself for his deliverances from time to time from his enemies: So did the Church rejoice for her deliverance from that cruel conspiracy 
Hest. 8. 9  of Haman.  
And as when a judgement hath been either threatened or inflicted upon the servants of God: they have set a part days of humiliation, the better to fit themselves 
So hath man for the time to come institude days joy and thanksgiving jon. 3. 2. Chor. 28.  to meet the Lord by true repentance: as did the Ninivites, jehosophat, and divers others in the like case: So when the Lord hath removed the judgement from them, and hath given them a gracious and happy deliverance, that they might never forget such mercies and be fully enlarged in thankfulness for the same: they have also separated certain days to be employed principally in the expressing their joy, by such means as may fit and further the same. Such were those days of feasting and thanksgiving instituted from time to time, by the godly Magistrates to remember the blessings that the Lord had bestowed upon them, and to give him special praises on 
Hest. 9 17.  such days for the same. So did Mordochie and Hester institute the days of Purim for that wonderful deliverance from Hamon's intended massacre: which were so called from the occasion, because Hamon by Lot was encouraged to that devilish interprize of destroying the jews, and therefore to magnify the power of God in the confusion of his wisdom, and to make the memory of an enemy to stink to posterity: they called these days the days of Purim. So did judas Machabeus institute the feast of the dedication in remembrance of the purging of the Temple from the profanations of Antiochus, a 
joh. 10.  feast which our Saviour Christ himself seemed to approve by his own presence in the 10. of john; So did our Gracious Sovereign set apart the 5. of August in remembrance of his wonderful deliverance from the conspiracies of the Gowries: And so for ever may the 5. of November be separated and recorded amongst us, as by the wonderful providence of God in discovering the horrible treasons of the Papists, being turned unto us from sorrow to joy, and from mourning into a joyful day to be kept with feasting and joy and to all posterities; so long as the name of Great Britain shallbe had in remembrance. Thus hath the Lord appointed days of joy, and thus hath man upon just consideration celebrated and confirmed such days to posterity, not inventing therein any other worship than God hath appointed, but upon such extraordinary occasions giving more liberty thereby unto the public worship of God, as being under God the determiner of order and decency, according to the general rules of equity prescribed in God's blessed word. And thus may even private persons set apart some hour, nay, some day in the week upon the like occasions to a more entire and immediate worship of God then in their ordinary callings, as not being otherwise tied to bodily labour on the six days, then that they might be better fitted to the spiritual works on the seventh; and not being 
Extraordinary occasions may take some liberty herein keeping themselves with in their bounds. 1. Cor. 7.  excluded otherwise from this extraordinary worship on these days of labour, then for the provision of their families, and obedience to authority, and that without presumption of God's providence, and opinion of necessity or merit. Other institution than this of such festival days I can find none lawful. Neither indeed do I account even this institution, any otherwise lawful, than it is kept undefiled from abuse and superstition, Considering what the holy Ghost addeth to try our joy by that it must be in the Lord.  
And being thus bounded, the spirit gives us free liberty, Rejoice in the Lord always, and again, I say rejoice. 
Because our joy must be in the Lord. 4 Phil. 4. Gal. 5. 11. Gal. 6. 5.  And surely very necessary it is that our joy should be thus bounded, lest our liberty being an occasion to the flesh, sowing thus to the flesh, we of the flesh reap corruption, and so our joy shallbe turned into sorrow. But how shall I approve my joy to be in the Lord? surely there are these marks to try it by.  
Hath the Lord done great things for thee, whereof 
This shall be known if we keep a right order and measure therein.  thou mayest rejoice? surely thou mayest rejoice freely, if thou keep a right order and measure therein: both which must be according to the diversity of the things wherein thou dost rejoice. That we may keep a right order in our joy for the blessings of God, the holy Ghost gives us 
Rom. 8. 32. A good order is kept by 1. deriving our joy from the fountain to the stream and 2. returning it from the stream unto the fountain again. That God may be first and last in our joy.  an excellent rule, setting down the true subordination of the blessings themselves. Who spared not his own son, but gave him to die for us, how shall he not with him give us all things else. Signifying therein thus much unto us, that, in that the Lord hath given unto us the Fountain, he will not deny us the streams, and thereby teaching us this order in rejoicing for God's benefits, as to derive our joy from the Fountain to the Streams: not to rest our joy in the streams but to return it to the fountain, that the giver of all good blessings, may be first and last in our joy: First he must be in our joy, that thereby as we have these blessings and favour of him, so we may be assured also that we have them in him, and thereby have a testimony that they are sanctified unto us, that so now we may have a right unto, and comfort in the use of them: and last also must our God be in this affection of joy. It must at no hand rest in the blessing, for so it willbe a means to draw us from the fountain, and our resolution then must be so far from rejoicing in the streams, as that we must count them all as dung in respect of the fountain jesus Christ.  
But, seeing God is the Giver, and receiver too, Seeing he is the ending, as well as the beginning: therefore must our joy be determined in nothing, but in him, that so hereby 
Phil. 3. 7.  giving him the Glory of the good we have received, this may be a means to receive that further good which 
Reu. 1. 8. 2. By rejoicing principally in such blessings as are nearest to the fountain.  shall perfect us unto glory. And as this is generally to be observed in the ordering of our joy, that the Fountain must be first and last therein, so also in proportion, seeing such Streams as are nearer to the fountain, are more pure, so ought they to have their place accordingly in the ordering of our joy.  
The Blessings that God hath renewed unto us in this great deliverance are very many, and yet some come near unto the fountain than others. Some that have 
Such are the blessings of the right hand, all spiritual graces and the means thereof.  been given us (as we say) with the right hand. As whatsoever principally concern the life to come: Namely the Nursery of the Church, consisting of the Nurses both temporal and spiritual. 1. Thessal. 2. of the Milk of the Gospel, and communion of Saints to be nourished thereby: Together with the manifold pledges and fruits thereof, as Peace of conscience, our joy in the Spirit, and growth in Christ, and such like.  
Others have been the blessings of the left hand, as our Goods, Country, Friends: etc. Examine we now ourselves, whither our joy hath been ordered aright or no, if it hath been first the blessings of the right hand, rather than for the other. Nay, if we could have been contented to have redeemed the blessings of the right hand, with the loss of the blessings of the left, nay, if now we can be contented to abate our joy in the one, that we may take our fill in the other, these are good tokens that our joy 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 mends by dividing the Lands betwixt him and Ziba, his joy was so inflamed with the enjoying of the greater blessings, that his Lord the King was come home in peace, that he even resolved: let him take all 
Verse 30 Thus must we try ourselves by this deliverance. Psa. 137. 6.  the lands: as being not willing that the lesser blessing should have any part in his joy. Oh that we had this testimony of our true joy for this deliverance, that we did now more rejoice in the reviving of the Gospel, and the means thereof, the public blessing of happy government, then in any private blessing whatsoever, preferring jerusalem to all our mirth.  
Oh that many may not justly be charged with this disordered joy, that they could have been contented to have lost the bessings of the right hand, and have thought it 
Lest preferring Carnal things before spiritual blessings.  enough, that the things of this life restored unto them. Well let us be wise in the examining of our own hearts hereby, certainly whatsoever we joy in, above the Lord, it shall be the means to bring a curse upon that blessing, and so be the occasion that in the end it shall be taken 
We make the curses unto us. And procure that they shallbe taken away.  from us, that we which would not rejoice aright in GOD, shall now have nothing wherein truly to rejoice. But if so be that we have so rejoiced in the principal blessings, that in steed of them, the other have been vile unto us, certainly this will teach us 
1. King. 5. 6. Math. 6. 33.  to joy in them: though these be taken from us, and being wise with the blessed Solomon to prefer the greater blessings, we shall have the less also cast over 
Math. 6. 33.  and above into the reckoning unto us, that so our joy may be full wanting nothing: and so using the less, that we do not set our hearts upon them, but are able to extend our joy unto the giver of them, we shall by this means 
Math. 25. And make us such friends even of these out ward things, as that they shall further us to everlasting habitations. 1. Cor. 15. Luk. 6. 38.  being found faithful in a little, be made stewards of greater blessings, that so returning all unto our God in that small measure which we enjoy in this life, he may be all in all unto us in an heaped up measure in the life to come. And thus ordering our joy shall we find it to be in the Lord, and so shall we also find it by the right measure thereof, proportioned both according to the things we do enjoy, as they do exceed each other in worth and excellency, and also to the right use and employment thereof. So doth our Saviour give his disciples the rule, when he had given them that excellent gift of subduing all adverse power. But rejoice not in this that the Spirits are subdued unto you; but rejoice rather that your 
Which shallbe furthered by knowing the right measure. Luke. 10. 20.  names are written in heaven: therein not forbidding them to rejoice at all in these excellent gifts, (for they were great blessings of GOD, and therefore they might lawfully rejoice in them,) but teaching them therein a true measure of their joy, that they should more rejoice 
Which is best tried by the descovery of two extremes.  in the more excellent blessings. The best apprehension of this right measure, shall be gained by the discovery of two extremes, either of rejoicing too much, when the cause doth not require, or of rejoicing too little, if the matter be of moment: Wouldst thou know in this deliverance, 
1 of rejoicing to much which shallbe discerned in this deliverance If it have not bettered us to heaven Luk. 1. 74. 75.  how thou mayest rejoice too much? If it hath not bettered thee in the way to heaven: If thou hast not answered the end of a deliverance, even to serve thy God more conscionably in newness of life: If thou art so set upon thy lies, and bound in the seat of the scorners, that thou hatest to be reform, for all these mercies: though all things are renewed unto thee, yet thou remainest in thine old sins. If it be not 
If we be not renewed with the blessings.  more joy unto thee to do righteously, then to receive good at the hands of GOD; Why takest thou the 
If we rejoice not more in well-doing then in the blessing. Pro 21. 15. Psa 50. 18. Eccles. 2. 2.  name of GOD in thy mouth, seeing thou hatest to be reform? wretch that thou art, what hast thou to do with joy, that still rejoicest in thy sin? Thou mayest well say unto laughter thou art mad, and unto joy depart far from me. Surely any joy in this case is too much unto thee. wouldst thou have a precedent to direct thee herein? when the Lord had delivered the jews from the hands of the Ethiopians, it is recorded by 
Thus did the saints approve their joy. 2. Chro. 15. 8.  the holy Ghost, that Asa their King being encouraged by the prophets of the Lord, the First work that he did, was to purge the land of all it abominations. And so performed true thankfulness unto his GOD in deeds and not in words. Afterwards he gathered together all the remainder of the people to jerusalem, to offer sacrifice unto the Lord, and to make a covenant with him, of 
10.  most faithful service. Which, when they had performed in most solemn, and effectual manner, and bound themselves, further to the same by an oath, yea further by a most grievous penalty of death for default 
They rejoiced for the deliverance when they had made a covenant with God for a better life.  therein. The Spirit witnesseth that, all judah rejoiced at the oath, and thereupon followed a most comfortable blessing, that the Lord gave them rest round about. Mark I pray you in this example the true use and entertainment of a deliverance. here is sin first removed, which was the cause of the former danger, that so the like might not after befall them. Then here is a course taken to prevent sin to come, by most evident signs of true conversion unto GOD, that so they might enjoy both temporal, and spiritual happienesse. And then, when the Lord was first made glad with the conversion of his servants, and when the Angels had cause of joy for the repentance of sinners, than came joy in a right order from heaven unto earth, and the vessels being thus fitted to receive this heavenly influence, the holy Ghost recordeth, that the people rejoiced, and shouted even up to heaven, as making a sweet consent therein with God and the Angels. Oh never let us look 
And so must we try the measure of our joy, if it hath proceeded from our reconciliation with God, otherwise it is unseasonable. Amos 5. 18. 19  to rejoice aright in earth, if by our unfeigned sorrow for sin, we have not caused joy in heaven. And if so be we have rejoiced before the covenant be made, know we that our joy is unseasonable, and too much, if any. The very joy of the Dragons shall be better accepted of God, than the rejoicing of such sinners, that proceeds not from repentance. Oh let us have respect at least unto our Seed and posterity. Do we know what we do, by this entertainment of a deliverance, as to rejoice therein without reformation of our lives? Surely we provoke the Lord to hate our feast days, he hath protested 
Amos. 5. 21.  he will not smell in our solemn assemblies; But do they provoke me (sayeth the Lord) and not rather themselves, to the confusion of their faces? Yes surely, as our 
jer. 7. 19  Saviour would do no more works in his own country, 
And shall be the occasion to deprive us: Math. 13. 58.  because of their unbelief: so let us not look hereafter for the like wonderful work of GOD, if this be the best fruit, the multiplying of our sins: and then consider what wrong we shall do unto posterity, from whom we shall be the occasion to take such 
And our posterity of the like mercies.  great mercies, and so expose them unto such fearful desolations as follow thereupon.  
To lead thee a little further in the examining of thyself, concerning thy exceeding in this measure of 
2. Trial of our joy exceeding. Amos. 6. 3. When we so rejoice for our own good as that we do not sorrow with all for the afflictions of others.  joy; art thou delivered, and therefore thou mayest rejoice? Oh but remember that joseph is in affliction, and therefore thou must sorrow too. If therefore thou canst not be more sorrowful in the sorrow of the afflicted, then joyful in respect of thine own private good, surely thy reioyfing is not good. Thou takest too much joy unto thyself, and givest too little sorrow unto the cause of thy brother.  
To lead thee yet a step further, in the examining of 
3 Trial that we rejoice too much.  thine excess. Is the Church of God delivered, and therefore thou mayest rejoice? Oh but remember the Apostles rule, in a case not unlike. As he would not have other men eased, that we should be grieved, but the matter 
2. Cor. 8. 13.  so disposed, that there may be an equality: so in this case of rejoicing, we must not so enlarge ourselves, that our brethren may be grieved thereby: but we must now so temper our joy, that there may be an equality, that all the 
If we take such liberty therein which may be occasion to grieve others. 1. Not the enemies of God, for these we may grieve. Psa 112. 9 10. Yea rejoice in the vengeance that is inflicted upon them. Psa. 58. 9  Saints of God may rejoice with us, that have been partaker of the same benefit with us, as their conditions, and means do require. Indeed if the wicked shall see God's mercy upon us, and be angry; If he shall gnash his teeth, and consume away; If the malcontents and runagates, that gaped for the spoil, being now disappointed thereof, hang down their heads, and eat their hearts with sorrow for the same, as it is the righteous judgement of GOD upon them; so ought we even to enlarge our joy, that they may be the rather grieved and vexed thereby: Yea we are to make it the matter of our joy, to see the vengeance that is light upon them: so that our joy be spiritual even in the Lord, that they may take no advantage against us: so that we add unto their affliction, not as they are ours, but enemies unto God. But here is the point; dost thou rejoice in this happy deliverance, and wouldst thou learn the true measure therein? Surely this is it; So rejoice that all may rejoice with thee; Grieve not thy GOD, and his Saints, by the profaneness of thy 
Exod. 15. Moses and Miriam were careful herein.  joy: Remember how Moses and Miriam carried the matter. That their joy might not be subject to profaneness and sensuality: Moses and the men rejoiced by themselves: Miriam and the women rejoiced by themselves, Such dancing is allowable, if the cause be spiritual. Grieve not the poor, by taking too much liberty in the means of thy joy: devouring that in thine excess, which is the blood of the poor. Remember the care that the jews 
Here was the jews care excellent.  had in this case: They sent not only presents to their neighbours that could requite them again, but they gave gifts to the poor, that their hearts might be cheered also. Notable was the care of good Nehemiah, to this purpose. 
And so was Nehemiahs', that in the general cause of joy all might rejoice. Nehem. 5.  When the Church was delivered out of captivity, and jerusalem was building up again: and it fell out by reason of the inequality between the rich and the poor, that the rich, instead of rejoicing, the poor with their abundance and superfluity, became very grievous burdens unto them, by bringing them into slavery and cruel oppression; 
To this end he persuades the rich to leave their oppression. 8. verse.  The good governor Nehemiah pleads the cause of the poor, and by his courage and example so provideth, that in this general cause of joy, none might be exempted. Thus doth he plead for the poor against the mighty. We according to our ability have redeemed our brethren the jews, which were sold unto the Heathen, that they also might rejoice with us: And will you sell them again, or shall they be sold unto us, that they may be grieved, and we rejoice? So saith the Spirit, he stopped their mouths, they held 
A good lesson for our oppressors.  their peace, and could not answer. Oh that our oppressors and enclosers, were thus put to silence, that they were not able to answer their selling and thrusting out of the poor: Well, when he hath thus put them to silence, though he might have commanded (as he was their governor,) yet he falls to entreat them for a restitution in this case, that so the blessing of the poor might be upon them, and they might cause the hearts of the widows to rejoice. And what followed hereupon? The rich are persuaded, and the poor are eased, and so the mouths of all are opened to praise the Lord. But is this all? doth Nehemiah play the 
And himself enlargeth his compassion to the furtherance of this general joy.  Pharise, that would lay a burden upon others, which he would not bear himself? No surely, mark (I pray you) his tender compassion and charity herein. Though he was no oppressor, and therefore could restore nothing, yet see how willing he is to part with his own, yea even with that which served for the maintenance of his estate. 
In abating of his necessary allowance. 14. verse.  For twelve years space (he professeth) that he had not eaten the bread of the governor. And whereas the former governors had been chargeable to the people, by taking of their bread and wine, and he did not so: And he gives the reason, because he feared God. Not that simply it is not lawful for a religious Governor, to be maintained by the commonwealth; for indeed it is most righteous and necessary to be done. But the meaning is to confirm us this 
Though otherwise lawful.  rule, concerning equality of joy, that in a case of extremity, when others are in want; and we by taking our utmost due, may add unto 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 fear of God.  to make us equal in the general blessing, wherein all are to rejoice: we are so to dispose of our right in inferior blessings, that they may be means to further us in the right entertainment of the greater, yielding somewhat of our state and outward maintenance unto others (so as we may notwithstanding, leave a competency to ourselves, to maintain a reasonable port) that so they may join with 
A good precedent for our Nehemiahs. Which if they do not observe they shall signify they could have been willing the poor had been swept away so they had escaped. And further provoke to cry for vengeance while they are rejoicing, so shall the Lord hear their cry and confound the others joy. Let us not therefore, now God hath lengthened out our stewardships, beat our fellow servants.  us in this duty of thanksgiving, as they are joined with us in the blessing of the deliverance: Otherwise we shall not only signify that we could have been well rid of them, that we had not cared, so the judgement had swept them away, seeing we are escaped, as counting them burdens unto the land, and eyesores unto us; but further also giving them occasion of grief, when we should all rejoice. This must needs follow hereupon, that they crying unto the Lord for vengeance against us, while we are rejoicing in the Lord, for his mercies towards us: The Lord will hear their cry, and confound our joy, by delivering them out of trouble, and casting us in their stead. Oh that we were wise to consider these things, that by this we would try our joy, whether it exceed or no: if it be the occasion of grief unto others? far be it from us, that seeing the Lord hath prevented this mischief, and so hath lengthened the date of our Stewardships, therefore we shall fall to beating of our fellow servants upon presumption, that our master will now defer his coming, because he hath so lately knocked at our doors, and so instead of furthering the general joy, by the renewing of our lives, we shall yet send the poor into the house of mourning, and thereby 
Lest our master take us in our cruelty and give us measure accordingly.  make up the measure of our sin. (Surely saith our Saviour) that servants Master will come in a day, when he looketh not for him, and in an hour that he is not aware of, and will cut him off, and give him his portion with hypocrites, there shall be weeping and gnashing of teeth.  
Lastly wouldst thou know, how thou mayest exceed 
4. trial that we rejoice too much, if we so rejoice now, that we may not rejoice hereafter.  in this joy; Surely if thou dost so joy now, that thou mayest not rejoice hereafter, either by exceeding in the outward means, whereby thy estate shall unnecessarily be impaired, or else by giving the bridle unto thy carnal affections; thou art hereby hindered in the ways of godliness, and art decayed in thy zeal and courage for the truth. So that howsoever the Lord hath given thee thy desire, in delivering 
Which shall fall out if this deliverance be the cause of our decay in Zeal. Math. 25.  thee from the hands of thine enemies yet he hath sent leanness into thy soul, and that little which thou seemest to have had, is taken away from thee, thou hast rejoiced too much, and hast wilfully rioted thy stock, which might have served thee all thy life long. Certainly, if we shall but once learn how to rejoice aright, it will be a bountiful stock to maintain us all our lives, not only when God doth 
job. 1.  give, (wherein usually the wicked do rejoice) but even when God doth take away, which is the most excellent trial of an holy and constant joy.  
Examine therefore thyself on the other side, by the other extreme, how thou mayest rejoice too little, in this 
2. General trial of rejoicing too little.  deliverance and so for want of vessels the oil may cease. Surely if thou dost so only rejoice in this deliverance, conferred upon thee as that thou art not of Moses mind, that 
Num. 11. 29.  all the Lords people may be partakers thereof: That thou dost not wish withal, a general and final delivery of the Church of God out of all her troubles, Nay, dost not labour in thy calling, the conversion of thy brother, that he 
Luk. 22. 32.  may be delivered from the bondage of Satan: thy rejoicing is too short, as wanting both faith in the promises of God, yea and love also, in not provoking others to be partakers thereof? nay if thou art not so glad of the blessing which thou hast received, as that, though it do not every way answer thine expectation, yet thou canst submit thyself, unto the measure that God hath allotted thee, & using the present good unto the glory of thy God, thou shalt wait with patience the increase thereof, not grudging at that little which thou hast in respect of others, but wisely considering how little thou hast deserved, yet also dost thou rejoice too little, because thou dost not rejoice in God, submitting thyself to his will: nay further, yet to sound thy conscience, if thou dost so only rejoice in the blessing thou hast received, as that thou art not prepared in thy heart to undergo the contrary, if thy God have a purpose to try thee by the same: surely yet thy rejoicing is too short, as not proceeding from true contentation, aswell to want, as to abound. Again, if thou shalt so rejoice in the good thou 
Phil. 4. 12. 3. Trial of our rejoicing too ittle.  hast received, as not to be emptied in thyself, wholly in the conceit of thine own worthiness, and to acknowledge that thou art so far from deserving this blessing, as that nothing is due unto thee, but shame and confusion of thy face: that thou hadst had thy desert if the enemy had prevailed, and God might have been glorified in thy just confusion, because thou hast continually rebelled against him. Surely yet also thy rejoicing is too short, as being not seasoned with true humility, for want whereof it shallbe taken from thee.  
Lastly, if thou canst so only rejoice in the blessing 
4. Trial of our rejoicing too little.  thou hast received, as not to see further by the same, into the blessings of the life to come, that so thy joy in this deliverance, may be a pledge unto thee of that full cup of joy which shall tun over in thy final deliverance, out of all thy troubles, so that the sight of that joy (though it be a far off) shall yet so ravish thy heart with the feeling thereof, as that it shall utterly drown, and swallow up all sense of present joy, for any present blessing whatsoever, even yet also thy joy is too short, as being a blind and fading joy, which 
Psal. 14.  cannot see a far off, and indeed the portion which God hath given thee in this life, that so thou mayest not share with the godly in the life to come.  
Oh consider this, we that have been partakers of his great deliverance, whether it hath wrought in our hearts such joy which shall never be taken away from us. Certainly if we shall thus rejoice, we shall rejoice in the Lord, and then it followeth that we shall also trust in him, our joy shall be the means to confirm our faith, and our faith, shall be the means to confirm our joy, that no man shallbe able to take it away from us. It followeth. And shall trust in him.  
Lohere the saving effect of all God's mercies in his 
This is a fifth effect of great deliverances as being indeed the true seasoning of all the rest: and that wherein the saints do quiet their hearts namely trust & confidence in God. Rom. 14. 23. Psa. 33. 21. 1. Pet. 1. 9  children, they shall cause us to trust and wait upon our God, as being the only testimony of our right in these blessings, being the most excellent try all of our true joy in them, Being a lively evidence, that they are sanctified to us, & by experience of God's mercy confirming our faith for the time to come: for neither have we any right in God's mercies, unless we receive by faith, neither can we truly rejoice in them, unless by faith we give the glory unto God for them neither though we have right unto them, shall they yet be sanctified unto us, unless they be matter for the confirmation of our faith. As therefore we have been taught how to temper our joy that it may be matter how to increase our faith: so let us learn in a word how to irye our faith, that so it may be means of the increase of our joy, that the end of our faith, may be the accomplishment of our joy in the full salvation of our souls for ever.  
There are the notes to try our faith by. Is thy heart 
The trial thereof. 1. In overcoming all evil. 2. In obtaining every good. Evils are either 1. simply evil as fin 2. Evil by 1. Opinion, as 2. Afflictions, abuse, outward blessings.  fixed and settled on God? then surely, there is no evil which thou shalt not undercome, there is no good thing which thou shalt not be master of. The evils that do usually assault our faith are of two sorts, the first are such as are simply evil, and these are such temptations and sins that hang so fast upon us. The second are such things as being not evil in themselves are yet notwithstanding either by opinion or use made evil unto us, those which are good in themselves, and yet evil by opinion, are such punishments and afflictions as from time to time, are inflicted upon us. These which being good in themselves are made evil 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 now 
Trial of faith in over coming of fin, because.  try thyself whether thou be in the faith or no? Examine first thyself by thy conquest, or sin. If thou sayest, thou hast no sin, thou deceivest thyself. Try therefore thyself by thy victories over sin. Doth sin assault thee & Satan entice, behold here is the victory of thy faith, that thou consentest not to that wicked one. Dost thou consent 
All are sinners. 1. joh. 1. 8. 1. Not to consent  unto sin and art deceived by it? yet here is the victory of thy faith, that thou runnest not willingly with thy full consent, but art drawn violently against the law of thy mind. Hast thou committed the sin, and dost lie for a 
2 Not fully, but with resistance. Rome 7. 23. 3. Not to limit sin.  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 will raise thee up again. Dost thou fall again into the same sins? yet behold herein is the victory 
4. To weaken the power of sin. Rome 7. ●0.  of thy faith, they are not thy sins (because it is not thou, but sin that dwelleth in thee) Nay, they are not the same sins, neither the same in quality, as having lost much of their former force. Neither the same in operations, working 
5. Even by our relapses.  less hurt. Dost thou desire to be freed from all sin? Dost thou groan under the burden, and 
6. Desire of death, to be delivered from sin. Rom. 7. 24. 1. Cor. 15.  cry out? O wretched man that thou art, who shall deliver thee from this body of sin? Behold here is a mean victory of thy faith. Be it unto thee according as thou believest, Corruption in due time, shallbe clothed with Corruption. Thus mayest thou try thy faith by thy sins, and in the several victories thereof, confirm thyself therein, not by each of them severally, but by all of them in degrees: As the Lord, shall lead thee along in the experience of these conquests.  
As for those evils which are so conceived in the world, namely the evils of afflictions, which are justly lead upon thee. Examine the victory of thy faith over these, even by these rules. Art thou a christian, and is affliction thy portion? Let this be the first trial of thy faith, to prepare 
Preparing us to them before they come. 2. Tim. 3. 13. 1. Pet. 5. 7. Submitting us to them when they come. Psa. 37. 7. 1. By following our callings therein. Psa. 37. 4.  thy soul unto them: Put it in thy reckoning, if thou wilt live godly in Christ jesus, that thou must necessarily suffer great afflictions. Art thou entered into the combat, and wouldst thou have a trial of a conquest? First submit thyself willingly under the mighty hand of GOD, that thou mayest witness thy submission, be are patiently what thy Lord hath laid upon thee that thy patience may be exercised, Lay voluntary afflictions upon thyself, follow thy calling even in thy greatest troubles.  
Give not thy body to fretting at the prosperity of others, 
2. and examining ourselves daily to find out the cause. Psa. 37. 1.  but fall to examining thyself, why it is thus with thee. Having found out the cause either Sin, or Trial; If sin be the cause by repentance remove it: If Trial be the cause, to make experience of God's graces in thee, examine thyself, again how thou hast used the blessings of GOD, see whether some rust of negligence or corruption, hath not fastened upon thee: If thou shalt find it so, yield thyself willingly to the trial, 
Psa. 34. So shalt thou become conqueror on them all.  follow thy GOD in purging out thy dross, so at length thy righteousness shall break out as the light, and thy well doing as the noon day.  
And thus shall thy faith triumph in all these troubles, Though thou art afflicted, yet shalt thou not be in distress; persecuted thou mayest be; but thou shalt not 
2. Cor. 4. 9  be forsaken, cast down thou shalt be, and yet thou shalt not perish, die thou dost continually, and yet behold thou livest; never free from sorrow, and yet always rejoicing, being poor thyself, and yet making many rich, 
2. Cor. 6. 7. 8. 9  having nothing, and yet possessing all things, though the outward man perish, yet thy inward man is renewed daily, and these light afflictions which are but for a moment causeth 
2. Cor. 4. 16. 17  unto thee a far more excellent and eternal weight of glory.  
Thus shalt thou not only in affliction, be more than a Conqueror, through the Supporting hand of GOD giving 
Rom. 8 37.  testimony unto thine innocency, even in the face of thine enemies  
But further also by trusting in GOD thou shalt be delivered out of them all, not only from such snares as are laid to entrap thee in this life, but through faith thou shalt in the end, have a full conquest over them all: GOD shall wipe away all tears from thine eyes, 
Reu. 12. 5. In this life so far as shall make for thy good.  there shallbe no more death, nor sorrow, nor crying. For GOD shall tread Satan, and all thine enemies under thy feet.  
Lo here the victory of thy faith over all thy troubles, by which thou mayest try thyself whether thou art in the faith or no. As thy faith, (if it be found) will uphold thee in all thy troubles, that thou sink not under them, and deliver thee also, so far out of them, in this life, as shall stand with God's glory and 
And finally by death out of them all.  thine, especial advantage, so will it not leave thee, till it have freed thee from all thy troubles, and offered thee up in marriage for ever unto thy bridegroom Christ jesus.  
Thus shall thy faith enable thee to triumph over all afflictions, and so shall it teach thee the right use 
This shall it also further them, the over coming of such evils as are incident to outward blessings. Teaching thee to set a true rate upon them.  of these outward things that so they may not be snares and evils unto thee.  
It shall teach thee first to rate them at their just and true value, neither so to overprize them, as to think none like unto them, as Esau did, that so we may lose the better blessings: Neither so to underrate them as not to account them the good blessings of GOD, for which we must not give account at the day of the coming of our Lord and Saviour jesus Christ. Our faith having taught us to give them their true worth, will hereby also direct us, for the holy obtaining of them, both in respect of the right order (which is to be observed 
1. To procure them by holy order 2. by true means and 3. in a right measure.  therein) as also in the means, that must further us 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 seek the kingdom of heaven & the righteousness thereof, and all other things shall be cast thereunto. Whereby we are 
A rule for the order. Math. 6. 36. To seek them in the second place, and: 2. With condition submitting thy will, to the will of God. 1. Tim. 5. 8.  taught, as to seek, first the best things that so we may have a right in these: so not to neglect these things altogether, though now they shallbe cast upon us, upon presumption of God's providence, if we follow the better: but to remember we have a calling to be employed in, and supplied also by these things, which if we neglect, we are worse than infidels, 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 them. The trial is that. 1. our seeking of these things do not hinder our enjoying of the better. 2 that though God hath 
Trial of this right and orderly seeking. 1 If they do hinder us in the better things but that our spiritual gain exceed our carnal. 2. If we spend more time in seeking the other, than these things, we may imagine otherwise. Faith's assistance herein.  allotted us (as we may foolishly imagine) six days for these things, & but one for the other, yet we employ more time in seeking the things of the soul, them the things of the body; yea indeed in the seeking of these outward things which concern this life, we may have this testimony, as that we shall in these seek only greater things. And herein our faith doth help us exceedingly, as both assuring us that we seek these things not for themselves; no not so much for our own use as for God's glory (whose good blessings they are) and therefore, that we may yield obedience to his commandments: and not despise his blessings. Therefore, we account them worth the seeking, and also in the seeking of them, thus resolving our consciences that we seek them not for themselves to rest in them, but that they may be steps unto us for greater blessings, even such as do concern the salvation of our souls. Thus doth our faith teach us to seek them in a right order: and so enableth us to overcome hereby many dangerous evils, that in our prepoststerous seeking of these things do usually overtake us, and thereby makes these good blessings evil unto us. For hereby as idleness and negligence is condemned, even 
1. Idleness.  in those that think they have a privilege hereunto, in regard of a more excellent calling, whereby they either fail in the obtaining of these things, or else have them cast upon them as a curse, and not a blessing: so the false ground hereof (even presumption in God's providence) is also wisely rejected, hereby faithless and greedy hunting 
2. Greediecovetousnes which is the cause of many evils.  after these things, is also convinced, whereby innocent●and ●and so the blood of the poor b●ing in our houses, bring a curse both upon them and the owners thereof: yea, further also, this evil followeth hereupon; that over hasty getting, shall be punished with two slow spending: we, which were so distrustful in 
1. Mingling blood with our riches.  getting, shallbe as faithless in keeping: both for love of that, which we have got, and for love also unto ourselves, whereby fearing want, (where there is such fullness) we therefore deprive ourselves of the present comfort: either upon a malicious joy, that we shall have it when others do 
2. Faithless keeping.  want, or upon a desperate fear, that we may hereafter want ourselves. All which evils, as very happily, doth our faith overcome in guiding us in the right order of seeking these blessings (as heretofore hath been shown) so doth it further also guide us, in the true means, for the 
3. Fearful losing.  obtaining of them, and so overcometh such evils as are incident hereunto. To this end it hath his rule from the giver of all blessings, who teacheth us to pray, Give us this day our daily bread, thereby implying that as they are not 
Faith's rule against these evils Which is prayer Luk. 11. 3.  ours but the free gift of God, so we must seek them as gifts, not in the confidence of our worthiness, but in the affiance of God's mercy. And in that we must pray for the obtaining of them, the Spirit signifieth, that as to the obtaining of them, we must not only use bodily labour, but Spiritual too (as being the right and effectual means to prevail with our God for them) and a testimony also of our right and interest in them: so when we have obtained them (as many are borne to great possessions, and therefore, because they have them without bodily labour, therefore they care not for the other means to estate 
Ten even they that have them left unto them. 1. Tim. 4. 5.  them truly in them) yet also must we further entitle, and secure our estate in them, by spiritual means, as by prayer, and the word, being only sanctified and so secured unto us. Whereby it shall come to pass, that seeking them by these true and holy means, either we shall obtain what we seek, or what is answerable unto it, to the glory of God, 
So shall we either have what we ask, or what is answerable to it. So shall we learn to keep them. And to use them aright.  and our greater advantage: by which we shall learn, if we have not these things, not to condemn God, but ourselves, as having not used the right means in obtaining them: and if we have them, seeing they are kept by the same means that they are gotten; therefore we shall also learn to preserve them by prayer, and such spiritual means: whereby we may both be blessed in the true use of them, and also assured of the continuance of them, so far as they shall make for our good, and the glory of God. Thus doth thy faith enable thee to prevent these evils: and thus doth it also guide thee, in the true measure of seeking these things: that living by faith & not by sense, & thereby finding, 
2. Cor. 5. 7.  that life consisteth not in abundance, but in the blessing of God, we shall so seek these things in their true quality, as 
Math. 6.  they are fit and agreeable unto our natures and callings: and we shall also seek them in their true measure, such as may stand with our callings, necessities, and present occasions; yet subordinated to an holy care of our posterity, 
So we have a care of posterity, subordinated to the special prudence of God. Which shallbe perceived by true contentationin what we have.  and the special providence of God, watching so always over us, that if he have given us his son, he will also together with him, give us all these things: and contenting ourselves, with that right we have in them, that though all are not fit for us, yet all are ours, to be in such measure supplied unto us, as may justify abundantly our right in them, and make them pledges unto us of greater blessings.  
Thus doth our faith direct us in the right seeking of these blessings, concerning the quality and measure thereof, and so teacheth us to overcome many evils, which for want of this true proportion we fall into, and so make these blessings evil unto us: not only that evil desire of money, (which is the root of all evil, and makes thy riches a pit to drown thee in) but further also, the 
1. Tim. 6. 10. 1. The evil desire of money and the cause thereof. 2. The ignorance of ourselves, and the cause thereof 3. Self love.  cause of this evil, namely the ignorance of thyself, and what is fit for thee, yea further also, the fruit of this evil, even self-love of thyself, as conceiving thyself worthy of the best, and therefore thou wilt seek with the best, why shouldst not thou have as much as he: whereupon follow two other evils, Envy against thy neighbour, (whose portion is fatter than thine,) and murmuring against GOD, that in thy opinion deals not so bountifully with his child, as with profane Esau. All these temptations, thy faith maketh thee to overcome; and yet further directeth thee to use the blessing; It teacheth 
Math. 25.  thee to use it, not to bury it in the ground, because it was given thee to that end: In respect of thyself, it teacheth thee to use it soberly, even so to use it as though thou used it not, making it thy servant for thy better occasions, and 
1. Cor. 7. 31.  not thy master, either by too sparing, or riotous abuse of it: In respect of others, it teacheth thee to cast thy bread upon the waters, plentifully to distribute, and yet 
Eccle. 11. 1.  not without hope of requital, though not from man (for this were to live by sense) yet from a bountiful GOD, whereby we approve ourselves truly to live the life of faith.  
And that we may undoubtedly bind the Lord unto us, behold here a further power of faith, teaching us as to be contented with what we have, so to return 
1. Cor. 10. 32. 1. Thes. 5. 22.  the glory thereof in thankfulness unto our God. By which we shall not only avoid distrustful care in the keeping, and fear for the loss of these earthly and transitory things, (Two evils that do make our possession theft, and which turns our enjoying into sorrow) but further also, we shall not fear to give up our account for them, as having laid up in store a good foundation for ourselves by them, against the time to come, 
1. Tim. 6. 19  whereby we may obtain eternal life. And that nothing may be wanting for our full comfort herein: as by faith, we are taught to use these blessings aright, so by scattering 
Pro. 11. 24. And hereby also furthering us.  thus the blessings that the Lord hath bestowed upon us, on ourselves soberly, on others plentifully, on our God thankfully, the holy Ghost witnesseth, that we shall have plenty, and abundance; the oil in the cruse, and the meal in the 
By these things to la● a good foundation against the day of Christ.  battle shall not be wasted, until the Lord bring thee to that plenty, where there shall be no more need 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 overcoming such evils as by abuse they are incident unto, that little which thou hast, shall be better than great riches of the ungodly, as being a furtherance unto thee, of that durable riches, and never fading honour which remains with, thee for ever in the kingdom 
Psa 37 16. Psa. 8. 18.  of heaven.  
And now enlarge thy heart, and consider yet further the wonderful conquests of thy faith: What good thing is there, which heaven and earth doth afford, which is not ours by the power of a lively faith? What should I tell you of the creatures of GOD? the Creator himself is overcome by faith. How doth the prayer of the faithful 
Not only the streams. james 5. 16. Exod. 32. But the fountain Almighty god who by faith is bound unto us.  prevail, if it be fervent? are the heavens opened and shut by faith? Yea, hell itself, and all the powers thereof are subject thereunto. Is this the victory of our faith, that it overcometh the world? Nay, herein behold the glorious conquest thereof that it overcometh him, that made the world. Let me alone (saith God vn●o Moses) where he p●aied unto him for the people: So strongly had Moses tied the Lord unto him by his faithful prayer. What can we desire more? Behold here the victory of faith, and learn to try thyself by these things, whether this deliverance hath confirmed thy faith in God, whether thou be in the, faith, or no? And for our further trial and conclusion of these meditations consider we, what the holy Ghost addeth. And all that are upright in heart shall rejoice.  
Therein (as I take it) giving us a notable touchstone to 
Psa. 73. 1. Math. 5. 8. The soundness of the heart is the trial of true righteousness. 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 given unto him.  discern that true righteousness which is of faith, namely by the soundness and uprightness of the heart. So doth the spirit describe those that are truel● righteous & so may true righteousness best be judged, even from the soundness & sincerity of the heart, for as the heart is that which principally God requires as knowing that if it be given up unto him, the rest will follow. So is it that, which first he fits, that it may be yielded up unto him, as an acceptable sacrifice unto his Majesty, by purifiing the same by faith, through the ministery of the word. And seeing the heart is the fountain, and original of all our actions, therefore the fountain being purged, the streams must needs be pure, and though happily (through imperfection) they may in part be polluted, yet seeing the fountain is purged, therefore certainly shall the streams one day be cleansed also, and in 
2. The heart is the root and fountain. And if the root be holy the branches are holy too. 2. Cor. 8. 12. 1. joh. 3. 21.  the mean time we shall be accepted, not according to the stream of our outward actions, but answerable to the fountain, even the purpose of our hearts. And surely seeing we have herein only boldness before GOD, enemy the testimony of our conscience, that it doth not condemn us: and this, not so much in regard of the present purity thereof (which is imperfect) as in that by faith we still lay hold upon jesus Christ, in whom only we have 
3. Our boldness before God proceeds from the evidence of the heart.  boldness to approach the throne of grace, and by whom we are assured of full perfection. And seeing, we can have no comfort in what we do, nor encouragement to go forward, unless we have the approbation of our conscience for the same, if now our righteousness should 
4. Without which we have no comfort in any outward action. Heb. 10. 21. 22.  only be measured by the outward action, and not by the inward purpose of the heart, what boldness could we haué before GOD? seeing our best righteousness so measured is as a menstruous cloth. What comfort could we have in our outward well doing, seeing, our vines bring forth so small grapes? Besides this, how should I clear myself from the note of hypocrisy, if I had not an evidence 
4. By this trial of our righteousness we are freed from hypocrisy.  from my heart, to justify my sincerity, seeing the hypocrite may for a time make a fairer show then possibly the sound Christian? Nay how shall I be established against such slanders and reproaches, as are fastened upon me? how possibly shall I not sink under the burden of these 
5. And comforted against all reproaches and slanders whatsoever.  imputations, if my righteousness were only 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 esteem to be judged of men, because their hearts are clear, they know nothing by themselves: this makes them to disclaim 
1. Cor 4. 4.  the verdict of men, in the court of the world, and to fly to the approbation of the Lord in the court of their consciences. By which as deceivers in the opinion of men, yet 
2. Cor. 6. 8.  they are true in the sight of God, their conscience bearing them witness of the sincerity of their outward action, though it be mingled with much corruption, and performed with much weakness. So the sincerity of their heart, doth not only approve them, in the sight of God, but doth also embolden them, even against the forces of men, that so they may not be discouraged in their greatest weakness, but the power of their sound conscience approving what is done, doth thereby provoke them to 
2. Tim. 4. 7. 8. And so at length having finished our course, obtain the crown.  a further measure of well doing, that so having finished their course with joy, they may in the end attain that crown of glory which is laid up for them, which jesus Christ the just shall give them at that day. Behold here the evidence of this truth, concerning the trial of our righteousness, namely, the soundness and sincerity of our hearts.  
If now having proved a sound heart, to be the touchstone of true righteousness, a further trial shall be required 
Now may this sincerity of heart be tried. jere. 17.  how this sound heartmay be known: surely, seeing the heart of man is deceitful above all things, who can know it, and the searching thereof, doth only belong to God, therefore as we dare not undertake herein any certain determination concerning the hearts of others, yet because the Lord doth vouchsafe us the assurance of our salvation in this life, the test money whereof especially proceedeth from the spirit of God, witnessing unto our spirits that we are his children: as by this we are sure of the soundness of our 
Rom. 8. 19  own hearts, so do we not want many excellent marks of this inward sincerity.  
Wouldst thou therefore know whether thy heart be sincere or no? Consider first the means whereby it is purged, 
Act. 15. 9 Rom. 10. 17.  namely by faith, applying unto us the blood of Christ jesus, and ●eeing that faith comes by hearing, and hearing by the word of God: Therefore if thou wouldst have a testimony of the ground work of sincerity in thy heart, thou must be sure to fetch it from the power of the word. Now that thou mayest have a testimony that thy heart is purged by this means, observe herein the operation of the 
1. It broke the heart. 2. Send us out of ourselves. 3. Settle us in Christ.  word upon thee: hath the word broken thy heart, and sent thee out of thyself, causing thee to hunger after jesus Christ? Behold he that invites the broken heart to come unto him, and promiseth our release of that heavy burden, is now ready to entertain thee, and will rejoice thy heart by his gracious presence: Now shalt thou be at 
4. In whom we become new creatures.  peace with God, and rejoice in the spirit, and this joy shall no man take away. Art thou in Christ jesus rooted, & grounded in him now shalt thou grow up in newness of life, If thy heart believe to righteousness, thy mouth 
5. And so shall bring forth fruit accordingly.  shall also confess to salvation, and thy whole life shallbe a sacrifice of obedience unto God. Thou shalt be zealous for thy GOD, without guile in thy calling, humble in thy carriage, patient in thy troubles, tender hearted unto thy brethren: charitable unto thine enemies: Constant shalt thou be, in thy profession, and yet fearful of thy standing: Thou shalt rejoice in the Saints, and be grieved at the wicked: obedient shalt thou be unto authority, & yet prefer God before men: desirous of death in respect of thy sin, and yet willing to live in respect of others, not standing at a stay in these things, but still growing in grace, not wedded to the 
In thankfulness to God. To make sure our election. To stop the mouths of the wicked. To gain & hold the weak brethren.  world, but still waning thyself from it, that so in the end thou mayest be delivered out of the same. Thus shalt thou be able to try the soundness of thy heart by the means and several fruits thereof, and thus if thy heart be right, shalt thou rejoice in God's mercies as being very gracious recompenses of thy sincerity in this life, and very undoubted pledges unto thee of everlasting happiness, in the life to come.  
Even so Lord, may all that are true in heart, rejoice in thy mercies, which thou hast shown unto us in this great deliverance, as in an undoubted evidence, that thou art 
Conclusion.  yet good unto Israel, so also a certain assurance that thou wilt never fail us nor forsake us, but will deliver thy Church out of all her troubles. That the assurance hereof quieting our hearts in thee, we may not be troubled with any evil tidings, but continuing constant in our holy profession, even in the greatest rage of all thine and our adversaries, we may cheerfully run the race that is set before us, that having fought the good fight of faith, & having finished our course, we may in thy good time, reap the fruit of our labours, and being taken away from the evils to come, may for ever be joined with our head Christ jesus, To whom with thine own majesty, and God the the blessed spirit, be rendered and ascribed of us, and of thy whole Church, all honour, praise, dominion, power, and majesty, with all humble and hearty thanksgiving now and for evermore. Amen.  
FINIS.