A support FOR the sinking Heart in times of distress. OR A SERMON PREACHED in LONDON, to uphold hope and allay fear, January 4th. Which was a day of great trouble and deep danger in the City. By SIMEON ASH. PROV. 25.11. A Word fitly spoken, is like apples of gold, in pictures of silver. LONDON Printed by G.M. and are to be sold by Thomas underhill, at the sign of the Bible in Woodstreet near the Counter, MDCXLII. To the Christian Reader. THE seasonableness of this Sermon occasioning warm workings in the hearts of many who heard it preached, the Author of it was persuaded to print it: but he judging it unworthy such public view, returned a denial unto those desires of his friends. Afterwards understanding that a copy taken by short hand from his mouth, would be made common, he rather chose to peruse and correct it, then to expose himself and the reader unto greater wrong. Hereupon sundry phrases are filed, and some Scriptures layed more open, other additions or amplifications are not very many, but thou now hast the body of the Sermon, both for matter and method, as it was first delivered. When thou meetest with wants and weaknesses, remember that not the confidence of the preacher, but the importunity of some of his heareres, hath made this discourse thus public. If by means hereof, thy soul shall receive any spiritual edification, and grow more able with hope and comfort, to thrust through straits in Heaven way; give God the glory of all his gracious workings upon thy spirit by Jesus Christ. Martis. 17. 1641. IT is this day ordered by the Committee of the House of Commons in Parliament concerning Printing; that this book, entitled A support for the sinking heart in times of distress, be printed. JOHN WHITE. GEN. XXII. XIV. In the Mount of the Lord it shall be seen. INterpreters call this Text a proverb, the interpretation whereof is to be fetched from the occasion of it. God by way of trial did put his servant Abraham upon a sad task, Vers. 1. a dead service, commanding him to make a burnt offering of his son, his son Isaac, the son of his age, and the son of God's promise. Take now thy son, thy only son Isaac whom thou lovest, Vers. 2. and get thee into the land of Moriah, and offer him there for a burnt offering. How heavy this work was likely to be upon Abraham's heart, I leave it to the judgement of any affectionate father, when he hath seriously perused the law of the Lord concerning burnt offerings. The offering being slain it was to be cut in pieces, Lev. 1.6.8, 9 the wood being laid upon the Altar fire was to be put under, the parts, the head, the fat were to be laid in order upon the wood, the innards and the legs being washed in water, all were to be burnt on the Altar. When the good old man had chewed this bitter pill for the space of three days, towards the end of the third day, Gen. 22.4. he lifting up his eyes saw the place afar off where his dearest son must be sacrificed. Being come to his journeys end he builds the Altar, binds his son, and lays him thereon. What pathetical conference pafled between them two, the Holy Ghost reveals not. But what it was each affectionate heart will make conjecture. When the father (no doubt with a heavy heart) had taken the knife, and lifted up his hand, and was ready to give the deaths blow to his beloved Isaac, now imagine you what were Abraham's straits. Is it not probable he might have such reasonings as these? If I kill not my son God will be incensed because he is disobeyed; If I do, how will the world clamour and censure, being ignorant of my warrant, and therefore apt to judge my act both impious and unnatural. Now in the Mount is the Lord seen, divine providence sweetly and gloriously appeareth two ways. 1. In that Abraham's son is spared. verse. 11, 12. 2. In that a sitting sacrifice is prepared, and both unexpected. Abraham, Abraham hold thy hand. How welcome were these words to the working warm heart of Abraham, being ready to let forth the life of his well-beloved son? The execution is checked, Isaac is not killed, Heb. 11.17. and yet the intention of his obedience herein is graciously accepted: yea and as an addition of mercy, he is assured by Christ the angel of the covenant, Vers. 12. that God accounted him one that truly feared his name. Now i know thou fearest me. This unexpected providence might work in the good man's heart willingness to tender unto the Lord an offering in way of thankfulness, that his Majesty might have some homage in the same place where he had showed so much favour. And though speedy provision of that kind was as far from Abraham's thoughts, as the preservation of his son, yet when he lifted up his eyes and looked, behold behind him aramme caught in a thicket by the horns. Vers. 13. And Abraham went and took the ram and offered him up for a burnt offering in the stead of his son, and Abraham called the name of that place Jehovah Jireh. In the Mount of the Lord it shall be seen. I will not trouble you in reporting the various readings of these words from the original. In short, the english of my Text is this, man's extremity is God's opportunity. Or if you would have my Doctrine in other words, take it thus: In the Mount, in the midst of straits it hath been the manner of the Almighty, Doct. mercifully to manifest himself for his servant's comfort. There are two things that I shall desire to speak too in the prosecution of this point, purposeley pitched upon because of this day's perplexity. 1. Confirmation, that it may be strongly believed. 2. Application, that it may be seasonably improved. The Confirmation of the Doctrine I will give in. 1. By Scripture. 2. By Reason. The Scripture proof you shall have under two heads. 1. The Promises of God. 2. The experiences of the godly. I will mention only two precious Promises, because they are sufficient, being both pregnant and pertinent, speaking both fully and punctually to the point in hand. The former is in Psal. 72.12. where the sweet dispensations of Christ's regal authority being tipically foretold by King Solomon's government, Psal. 72.12. we have this recorded. He shall deliver the needy when he cryeth, the poor also and him that hath no helper. You may do well to mark the fitness and fullness of the Promise. 1. When Christ finds his people in themselves poor and needy, destitute of abilities to shelter themselves from wrong and violence. 2. When in regard of others it is thus with them, viz. not only that they have weak helps, or few helpers, but when they have no helpers, none at all. 3. When in this distress they cry out as persons in an undone condition, then, though not till then will he deliver. The other Promise is registered in Deut. 32.36. For the Lord shall judge his people, Deut. 32.36. and repent himself for his servants when he seeth that their power is gone, and there is none shut, up, or left. The language is large, and hath much in it, but because the proof in it is apparent to every eye, I will leave it. The experiences of the godly which I shall produce you may please thus to consider: 1. Of single Persons plunged into deep dangers. 2. Of companies, whether few or many, compassed about with devouring perils on every side. For single Persons, I will instance in four Examples. Dan. 6.16.17, &c. The first is of Daniel, wherein fource circumstances are remarkable. 1. He was cast to lions, not only one but many, the number we know not. 2. He was put into the lion's den, and the door was shut, a stone was brought and laid upon the mouth of the den that he might not get forth from those beasts of prey. 3. The King sealeth it with his own signet, and with the signet of his Lords, that the purpose might not be changed concerning Daniel. 4. In this dark den of deadly danger he continued a whole night, and in this great straight the Lord by his angel, shut the lion's mouths that they did his servant no hurt at all. The second Example is that of David, 1 Sam. 23. from the 25. to the 28. Saul pursued after David in the wilderness of Maon, and Saul went on this side the mountain and David and his men on that side of the mountain, and David made haste to get away for fear of Saul, for Saul and his men compassed David and his men round about to take them. But there came a messenger unto Saul saying, hast thee and come, for the Philistines have invaded the Land, wherefore Saul returned from pursuing after David. In this Example these things are considerable. 1. It was no less than David's life that now was endangered. Vers. 15. 2. The Ziphites who were acquainted with David's holds, combined themselves also against him. Vers. 19 3. All this strength did not only in a warlike way take up arms to meet him, for then by flying back he might have made an escape, but they compassed him round about. 4. His strength was not sufficient safely to break through these blood-thirsting forces: Now in this straight, an unexpected providence procures his preservation: In this Mount was God seen gloriously. The third Example is that of Paul, which you have in the 21. Acts 30.31, 32. All the City was moved, and the people ran together, they bound Paul, drew him out of the Temple, and forthwith the doors were shut, and as they went about to kill him, tidings came to the chief captain of the band, that all Jerusalem was in an uproar, who immediately took soldiers, and Centurions, and ran down unto them, and when they saw the chief captain and the soldiers, they left beating Paul. Herein you may note: 1. The general Insurrection, All the City. 2. Their violent Opposition, They drew him out. 3. Their bloody Intention, It was to kill Paul. 4. Their entrance upon execution, They were beating him to beat out his life: Now in this straight cometh tidings, leave him there is something else to do: Thus was God in the Mount seen, and Paul's life preserved. The fourth Example is of Peter, Acts 12.4, 6, 7. wherein note: 1. That Herod intending to kill him (having done execution upon James, ver. 3.) had apprehended him, and imprisoned him. 2. In prison he was committed to the custody of four quaternions of soldiers, that for every watch both day and night there might be 4. looking to him to prevent escape. 3. The night before he was to be brought forth, he was bound with two chains, and two soldiers had him between them. And now, that night, and in that straight, he was delivered by the angel of God. The experiences of God's people in combined companies, come in the next place to be considered, and for brevity's sake I will only suggest three. The first is of Shadrack, Mesheck and Abednego, wherein their Persons are not so many as the particulars notable in their deliverance, Dan. 3.19, 20, 21, 22, 23. &c. Then was Nabuchadnezzar full of fury, and the form of his visage was changed against Shadrack, Mesech and Abednego, therefore he spoke and commanded that they should heat the furnace seven times more than it was wont to be heated, &c. From these words their extreme peril with which they were besieged, appears in five circumstances. 1. Their death is determined by the King, who had authority to command both their tortures and executioners. 2. The most mighty soldiers were appointed to bind them, and do execution upon them. 3. The furnace being heated seven times more hot then ordinarily, did burn to death them who undertook their burning. 4. These 3. men, were cast not only into the mouth, but into the midst of the furnace. 5. They fell down bound in the midst of the burning fiery furnace. Now in this condition, conceive how little hope could be expected of life to be continued, and yet it is affirmed by the Holy Ghost, Vers. 27. that they had no hurt, upon their bodies the fire had no power, nor was the hair of their head singed. The next is of Israel when they came out of Egypt, recorded, Exodus 14. wherein these things set forth Israel's extremity. 1. The forces prepared against them, The heart of Pharaoh and of his servants was turned against the people, and he made ready his Chariot and tooked his people with him, and he took six hundred chosen Chariots, Vers. 5, 6, 7. and all the Chariots of Egypt, and captains over every one of them. 2. The pursuit made after them, They pursued after the children of Israel, and the Egyptians pursued after them, Vers. 8, 9 all the horses and Chariots of Pharaoh, and his horsemen and his army. 3. The dreadful apprehensions raised in the hearts of the Israelites, (viz.) that no less than their death was intended. Why hast thou taken us away to die? Vers. 11, 12. Had it not been better for us to serve the Egyptians then that we should die. 4. The particulars whereby they were further straightened. Vers. 9 1. The Egyptians overtook them encamping by the Sea. 2. The Seas of they went forward threatened to devour them. In this distress God discovers himself, and delivers them. For observe the words, Moses said unto the people, fear ye not, stand still, Vers. 13. and see the salvation of the Lord, which he will show to you to day. To day, even just now and not before, help comes from Heaven Herein this farther circumstances hath its weight, that Israel at this instant was provoking God, by murmuring and distrustful fears. The last is of Israel in the reign of Jeroboam son of Joash. 2 King. 14.26, 27. The Lord saw the affliction of Israel that it was very bitter, for there was not any shut up, nor any left, nor any helper for Israel, and the Lord said not that he would blot out the name of Israel under Heaven, but he saved them by the hand of Jeroboam the son of Joash. All these passages propounded from sacred records, may abundantly satisfy us in the truth of the doctrine now under hand: (viz.) That in the Mount of the Lord it shall appear, man's extremity is God's opportunity. In case you inquire the Reasons of this divine dispensation, I return answer. That God thus worketh in reference to Himself. His people. Their enemies 1. In reference to himself. The praise and glory of his own blessed Name designed in all his works, is the supreme end aimed at in this Providence. This God bringeth in as the cause why his hand carried Israel to the very side of the Sea, into the mouth of death before deliverance should appear. I will be honoured upon Pharaoh and upon all his host; that the Egyptians may know that I am the Lord. Exod. 14.4. Upon such occasions the Attributes of the Lord break forth in glory, His wisdom is most manifested when it worketh beyond means, above means, that human reason cannot find out divine footsteps. His Power truimphs when all opposition shrinketh before his wondrous workings. The like might be showed concerning his other excellencies. The event of God's dealings with Daniel, and the three young governors in the times of their straits, discover that this was God's intent in those providences. For mark how Nabuchadnezzar and the King Darius did trumpet forth the praises of the God of Shadrach, Mesech, Abednego and Daniel, when they were eye witnesses of those two glorious deliverances which were wrought on by omnipotency. Dan. 3.28, 29. Then Nabuchadnezzar spoke and said, blessed be the God of Shadrach, Meshach and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the King's word, and yielded their bodies that they might not serve, nor worship any god, except their own God. Therefore I make a decree, that every people, nation and language, which speak any thing amiss against the God of Shadrach, Meshach and Abednego, shall be cut in pieces, and their houses shall be made a dunghill, Then King Darius wrote unto all people, Dan. 6.26, 27. nations and languages, that dwell in all the earth. I make a decree, that in every dominion of my kingdom, men tremble and fear before the God of Daniel, for he is the living God, and steadfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end. He delivereth and resolveth, and he worketh signs and wonders in Heaven and in earth who hath delivered Daniel from the power of the lions. By both these instances it is evident, that the Lord doth appear in the Mount for his own sake, to get and raise himself a name in the world. 2. God doth thus work in respect to his own people. And here I will note only four particulars. 1. Sometimes that he might discover to his servants for their encouragement, both the truth and strength of his own graces in them. This was the reason why God thus tried Abraham, that he might manifest that holy fear which was planted in his breast. Hereupon God putteth him to it, and carrieth him into the Mount, leadeth him into distress by degrees, acting him on to build the Altar, to lay the wood in order, to bind his Isaac, to lay him upon the Altar, upon the wood, yea to take the knife, and to stretch forth his hand to slay his son, before he did appear for his comfort, in giving order for the lengthening of Isaac's life. And now when there seemed to be but one minute of time unto the effusion of Isaac's blood, hear the good news from Heaven, Abraham I know thou fearest me. 2. Sometimes to manifest the feebleness of some grace in their hearts for their humbling, Peter thought himself full enough of courage to come to Christ upon the sinking seas it he might have a call. Well! mark the issue, Christ calleth him, come out Peter, but when he saw the winds boisterous, and when his sooting failed, he began to sink, than he was afraid and cried out, Mat. 14.28, 29, 30, 31. hereupon observe Christ's answer, O thou of little faith, why didst thou doubt. 3. That he may set the graces of his Spirit in exercise, both for their increase, and for the enfeebling of contrary lusts. We know that habits are strengthened by exercise, and grace is augmented in its measure, by being put forth vigorously in its operations. And by how much any grace gathereth strength, by so much the opposing corruption becometh feeble in a Christian breast. And that the Lord hath this end in this kind of working, it might be evidenced by manifold instances, but for brevity's sake, I will only point at one, in one single experiment. As holy affiance in God is confirmed, so by such like dispensations creature confidence is abated in holy hearts, 2 Cor. 1.9, 10. But we had the sentence of death in our selves, that we should not trust in ourselves, but in God which raiseth the dead, who delivered us from so great a death, and doth deliver, in whom we trust that he will yet deliver us. Men in straits see the strength of creature helps shunke up, and withered, whereupon they dare lean to them no longer; but God's irresistible power profound wisdom, abundant goodness, and other glorious attributes in such difficult cases being clearly discovered, the soul is encouraged confidently to cast itself into his arms for future times. 4. That their deliverance might be more sweet to their spirits, and consequently that their joys might the more readily run out before his Majesty in holy thankfulness. When we expect that now our houses shall be fired, the City sack it our estates wasted, our wives abused, our children cruelly murdered, our Sabbath and week day meetings interrupted, our Parliament dissolved, and our kingdom desolated. Now to see these clouds to blow over, and our sun to break forth again, oh how sweet will this glorious change be to our now-dropping hearts! David's experience speaks to this purpose, Psal 34.1, 2, 3. A psalm of David when he changed his behaviour before Abimelech, who drove him away, and he departed. I will bless the Lord at all times, his praise shall continually be in my mouth: My soul shall make her boust in the Lord, the hamble shall hear thereof and be glad, oh magnify the Lord with me, and let us exalt his name together. Psal. 86.12, 1, 3. I will praise thee O Lord my God with all my heart, and I will glorify thy name for evermore. For great is thy mercy toward me, and thou hast delivered my soul from the lowest hell. But more fully and fitly may our kingdom concernments be expressed by: Psal. 1▪ 24. if our God be pleased now to appear in the Mount for London, for England, in this day of our deep danger, and exceeding, exceeding great fear, And our desired deliverance from present perplexities, may with joy of soul be expressed by the words of that psalm. If it had not been the Lord who was on our side, now may England say, if it had not been the Lord who was on our side, when men rose up against us, than they had swallowed us up quick, when their wrath was kindled against us, than the waters had overwhelmed us, the stream had gone over our soul, than the proud waters had gone over our soul. But blessed be the Lord who hath not given us as a prey to their teeth, &c. 3. God thus worketh in regard of his people's enemies, both the devil and devilish men. 1. In regard of the devil, that he might stop his black and slanderous mouth, which is upon all occasions wide open in ways of calumny, casting slanderous accusations upon God's good servants. When all Jobs estate was removed in a day, all his children knocked dead at one blow, God commending Job saith thus to Satan, Job 2 3. Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil? and still be holdeth fast his integrity, although thou movedst me against him to destroy him without cause. And Satan answered and said, skin for skin, ver. 4, 5, yea all that a man hath will he give for his life, put forth thy hand now and touch his bone, and his flesh, and he will curse thee to thy face. Hereupon God bringeth Job into further straits, for this very purpose to silence Satan. Rev. 12.10. And whereas those malignant spirits continue to be the accusers of the Brethren, and are still apt to provoke his Majesty against them, suggesting, that if his providence put them to pinches, they will then sly out, and manifest their carnal fleshliness in the profession and practice of Religion: Hereupon God puts them (as it were) into the stocks, and sets them upon the rack, and causeth them to be besieged with difficulties to prove Satan a notoriour liar. 2. In regard of devilish men. Partly to fill their hearts with the more vexation: Partly to chain down their violent spirits, that they may not break forth with further fury against his cause and people, and through the power of strong conviction, to work some change in their lives and courses. 1. To fill their hearts with the more vexation. The Lord doth indeed rejoice in the misery of the wicked. I will laugh at your calamity, Prov. 1.26. and mock when your fear cometh: yea it is a comfort to his highness to pour forth fury upon them: Ezek. 5.13. I will cause my fury to rest upon them, and I will be comforted. And the Psalmist seems to give in this, as a reason why God causeth it to be midnight with his servants before light peep forth, why they are in deep danger before daylight appear, Psal. 112.9, 10. unto the upright there ariseth light in the darkness, his heart is established, he shall not be afraid: until be see his desire upon his enemies, his horn shall be exalted with honour, the wicked shall see it and be grieved, he shall gnash with his teeth and melt away. It cutteth a wicked man to the heart, when he thinketh he shall have the day in the downfall of the righteous, and yet the godly they rise and get ground, and gather strength. We have a pregnant proof of this in the example of Haman; Esth. 5.14. who expecting that Mordecai should be hanged, when Mordecai was advanced to great honour, Esth 6.10, 11. than Haman mourned and hanged down the head: And thus it will be with the popish and profane, ver 12. who this day rejoice in our doleful straits, when God shall appear in the Mount for our deliverance. 2. That chains of restraint might be laid upon their hearts and hands, by God's strange and amazing providences. When they see that God from Heaven doth give testimonials of approbation to his poor persecuted servants and service, being plunged over head and ears in the floods of deepest calamity. This is made good upon Nabuchadnezzar. Dan. 3.29. Therefore I make a decree, that every people, nation and language which speak any thing amiss against the God of Shadrach, Meshach and Abednego, shall be cut in pieces, and their houses shall be made a dunghill, because there is no other God that can deliver after this sort. Then the King promoted Shadrach, ver. 30. Meshach and Abednego in the province of Babylon. In like manner the defeat of Haman, and the deliverance of the poor Jews devoted to destruction, Esth. 8.16, 17. produced the same effect upon many of their enemies. And truly notwithstanding this days' fears and straits, we will hope to see some such effects upon the hearts and lives of some who deride and oppose our desired reformation. Thus much for Confirmation of the doctrine. Application followeth. There are four uses to be made which are both natural and seasonable. Hence it followeth, use 1. Information. that people have no ground at all to suspect their own gracious standing in reference to God because of their straits. Deep and devouring dangers may be ready to swallow up the righteous, God may bring an Abraham into the Mount, unto great difficulties, God's people may travel through the red sea in the way to Canaan, seas of trouble, bloody times may overtake them who are most dear to God. This I rather note because God's people are apt to dash upon this rock, and to do themselves much wrong by thus reasoning. If God did love me, 1 Pet. 4.12. or had been graciously respective to my humiliations and prayers, I should not have seen so black, so dark a day. Myself and mine, our peace and Parliament, our persons and possessions had never been in such danger, if the Lord had been favourable to me in seeking better times. Herein David failed: Psal. 73.13, 14. Verily I have cleansed my heart in vain, and washed my hands in innocency, for all the day long have I been plagued, and chastened every morning. Now to keep us from adding guilt to our grief, that we may not provoke God to be angry, while our enemies are filled brim full of bloud-thirsting fury. I will briefly suggest four considerations, to preserve us from this mistake. 1. By this error acted, we deny the perfection of the word of God, because therein there is no such rule to judge by. Yea the Scriptures openly and evidently speak the contrary, Eccles. 9.1, 2. No man knoweth either love or hatred by all that is before them. All things come alike to all, there is one event to the righteous and to the wicked. And certainly if we shall dare to add our devices to God's word, Prov. 30.6. he will be angry. add thou not unto his words lest he reprove thee, and thou be found a liar. 2. Thus people bear false witness against themselves, by passing unjustifiable sentences against their own souls. Exod. 20.16. Thou shalt not bear false witness against thy neighbour. To detract from our neighbour's credit and comfort, is a breach of God's law. And truly it admits many aggravations, when we deal thus injuriously with ourselves. 3. We express much ingratitude to God, the God of all our mercies, calling his love into question, and overlooking or undervaluing all former favours, because of present pressures and approaching dangers. Let Israel's miscarriage in this kind be your lookingglass to show the foul face of this fault, that you may take heed of this deformity. When Pharaoh pursued them, and the roaring seas threatened to devour them, their deliverance out of Egypt (though wrought on by many miraculous providences) was accounted a misery rather than a mercy, for observe their language, Exod. 14.11. wherefore hast thou dealt thus with us? 4. By this mistake we reach a wrong to others, Psal. 73.15. If I say I will speak thus, behold I should offend against the generation of thy children. Our carriage in this particular may cast sad discouragements upon the hearts of many dear to God, causing them to question their spiritual state, because of outward straits. Hereby also we seem to suspect their wisdom who uphold their hopes, and maintain their comforts, notwithstanding their manifold heavy afflictions. Censure not others to be rejected or abhorred by the Lord, because you meet with them in the Mount, use 2. Admonition. you see them in straits, in extremities. Beloved, the words of the Psalmist are considerable. Psal. 41.1, 3. Blessed is he that considereth the poor, the Lord will deliver him in time of trouble, the Lord will strengthen him upon the bed of languishing, thou wilt make all his bed in his sickness. As you desire favourable dealing from God in the time of your personal calamity, learn to judge wisely and charitably of them who are in extremity. The Barbarians did censure Paul to be a man under some black note of infamy, fastened upon him by the Lord, because of his sudden and unexpected danger. Acts 28.4. And when the Barbarians saw the venomous beast hang on his hand, they said among themselves, no doubt this man is a murderer. mark their confidence as well as their uncharitableness, no doubt he is a murderer: And why no doubt? because though he hath escaped the sea, yet vengeance suffereth him not to live, for a venomous viper, a death threatening creature now did hang upon his hand. Beloved when we look upon men arrested by credit-killing accusations, and pursued with death-threatning charges, and constrained to hide themselves from the bloody hands of violence, let us take heed of adding to their sorrow by our censures. That practice which was well beseeming Barbarians, will be very uncomely for us Christians. Two things consider to keep you from this fault, which I will propound without much enlargement. 1. The sinfulness of this censoriousness. 2. The dangerousness of this censoriousness. The sinfulness of it: 1. Being forbidden by Christ, judge not, Mat. 7.1. that you be not judged; judge not, that is, not rashly, groundlessly, uncharitably. 2. Arguing want of love, for truth and strength of love maketh fair and candied constructions of all occurrences which concern them whom we love. Charity doth not behave itself unseemly, 1 Cor. 13.5. ver. 7. is not easily provoked, thinketh no evil, beareth all things, believeth all things, hopeth all things. 3. Weakening love, for affection is enfeebled by our looking upon our brethren through the glass which presents them as unlovely, while we think them persons disregarded by God, our respect to them is diminished. 4. Hindering prayer, the Apostle knew this, and therefore I pray you consider by what an argument he presseth the Hebrews to pray for him, Heb. 13.18. pray for us, for we trust we have a good conscience in all things, willing to live honestly. If you be well persuaded of the afflicted in regard of their pious frame, you will be the more willing to let out your hearts for them in a way of prayer. But when men thus think, the heaven's frown, and God is angry with such an one, and therefore it is a vain thing to bestow time and breath in prayer for him, this office of Christian love is interrupted. By these particulars you may perceive that this censoriousness is very sinful; sinful in the root, and sinful in the fruits, sinful in the heart, and sinful in the life, checking grace, and hindering duty. 2. Consider the dangerousness of it. 1. God is much incensed, You remember how Eliphas and the other of Jobs friends, loaded him with their heavy censures, concluding his hypocrisy from his extremity. Now when God had done with Job, having schooled him out of the whirlwind, and had wrought him to his own bent, observe what followeth, The Lord said to Eliphas the Tewanite, my wrath is kindled against thee, Job 42.7. and against thy two friends, for ye have not spoken of me the thing that is right as my servant Job hath. Therefore my beloved if you would not suffer under God's frowns, nor smart under the expressions of his displeasure, if you would not have the sparks of God's wrath to kindle upon you, take heed of censuring any of God's worthies that have been instrumental for good either in Church or commonwealth, because for the present under a black cloud, because exposed unto any disgrace or danger, by reason of some sad providence. 2. Our censoriousness may in our suffering times add much weight to our own heavy pressures. If I censure others, and thereby add affliction to their bonds, I may expect that God will add gall to my wormwood, when the bitter cup cometh to my hand, and I must per force take down a displeasing and distasteful draught. Judge not, that you be not judged, for with what judgement ye judge, ye shall be judged, and with what measure ye meet, Mat. 7.1. ver. 2. it shall be measured to you again. These meditations made use of, may, I hope through God's mercy, prevent our sinning against God, others and ourselves, by uncharitable censures cast upon our distressed brethren. It concerneth all of us to prepare for a journey into the Mount, to make ready for trials by extremities. use 3. Exhortation. Beloved, this day the Heavens are black over our heads, and our fears are not few, for aught we know God will have us into the Mount, my meaning is, it may be the Lord will thrust us into such extremities, as we never yet met with in all our lives. There are two things that I will plainly speak to in the enlarging of this use. 1. What may quicken us to prepare for straits. 2. What course must be taken that we may be prepared for such a condition. To persuade our preparation, consider two motive. 1. That we are all exposed unto perplexities. 2. That we are all subject to manifold miscarriages in such a state. 1. We are all subject to a distressed condition, let him that denieth it bring forth his supersedias, and say here, I have that from Heaven signed and sealed, which doth secure me I shall never come into adversity. Beloved, believe it, whatsoever afflictions have seized upon any of God's worthies formerly, may overtake you and me before we die, and we cannot tell how speedily. You have heard what befell Israel, and why may not the same betide England, you have heard what befell Abraham, David, Daniel, Paul, and why may not we look for the like. Secondly, Subject we are to many miscarriages when God in his providence bringeth us to extremities: I will only hint this in a word or two. 1. Extremities do expose us unto unbelief, A grievous sin it is to suffer our souls at any time to be taken from an holy adherence, and firm dependence upon our God, and yet thus we are in danger to dishonour his highness, and wrong our own souls in times of distress. David's example doth evidence this fully. What more fair promise can any man embrace, then that which God made to him particularly, that he should be the King of Israel, and yet when David was in a straight, you hear of his distrust from his own confession, I was gratly afflicted, Ps. 116.10, 21. I said in my haste all men are liars, Nathan a liar, and all others who told him of succeeding Saul in the kingdom of Israel, they were all liars. And why? because he saw not a fair and easy passage to the crown. The like also is recorded concerning him, when wearied out with the bloody pursuit of envious Saul. And David said in his heart, I shall perish now one day by the hand of Saul. 1 Sam. 27.1. 2. In distress we are disposed to strange impatiency and discontent of spirit, which distemper doth woefully disguise our hearts, and disgrace our profession. It is a wonderful thing that ever a heart furnished with grace, Jonah 44. should fly out as Jonah did. First, he thought he had lost his reputation, because Niniveh by him threatened was by the Lord spared. Well, he goeth out, and then the sun annoyed him in regard of his body, ver. 6. but God provided a shelter, and the man was calm, afterward the gourd being worm-eaten and withered, 〈◊〉 7. Jonah he chafes and frets. The Lord checks him by this interrogation, dost thou well to be angry? ver. 8. mark and be warned by his answer, I do well to be angry even unto death. ver. 9 Job 3. The history of patient Job also proves this plentifully. 3. I might add, that we are subject to sinful fears, which dismay and torment the heart, check duty, weaken joy, and interrupt our sweet communion with God. Take notice of this distemper in God's own people, for which his majesty chideth them, Isa. 51.12. ver. 13. And who art thou that fearest a man that shall die, and the son of man that is but as grass, and for gettest the Lord thy maker, that hath stretched forth the Heavens, and laid the foundations of the earth, and hast feared continually every day, &c. 4. Apt we are to use sinful shists betaking ourselves to unworthy practices to safeguard ourselves in times of extremity. Observe this in Peter's practice, Mat. 26, 70. ver. 72. his Master is apprehended, violently carried away, likely to suffer death as a grievous malefactor. Now he seeth himself surrounded with them that oppose Christ, ver. 74. and this distress drove him upon a dangerous rock, a threefold denial of his dearest Master: Let this move you and me, to prepare that we may not in like manner miss it, if God shall be pleased thus to prove us. These things I believe do affect your hearts, whereupon in probability you will desire direction. Attend therefore and I will give you some counsel briefly: There are six things which I shall commend to your consideration and practice. First, You must labour to make sure your propriety in God: When David upon service had been abroad, 1 Sam. 30.2. Ziglack the place where he left his wife and children was burnt, ver. 3. when he cometh home, there was no house to entertain him, no wife to welcome him, no children to be a comfort unto him, they all were carried captive, hereupon he with the rest, ver. 4. ver. 5. ver. 6. wept till they could weep no longer, &c. But David encouraged himself in the Lord his God. heed here the ground of his support and consolation, not the Lord God, but the Lord his God, deity and propriety hold up his heavy heart, for the good man enjoying God, might thus refresh his drooping spirit. What though I have not an house to dwell in? thou art my dwelling place, my habitation, a place of sweetest rest and safest refuge. What though I have not a Wife? I have more in God then a yokefellow could have afforded. What though I have not a Child? there is more than the comfort of a numerous posterity in the blessed Deity. The soldiers cannot batter down this castle, the pilfering people pillaging, cannot possibly steal away this treasure, the troops of robbers, the desperate Cavilliers cannot deprive of this possession: This might be much enlarged both seasonably and profitably, but I must not insist upon any thing. But this is my request, that you would without delay endeavour to clear up your interest in the almighty, that your dejected hearts may not abide disconsolate in the days of your distress. Secondly, Acquaint yourselves with God, and labour to be familiar with his Majesty by constant and frequent communion through Jesus Christ. Men desire to know the utmost worth of what they have in possession, and what improvement may be made thereof if need should so require. We read in the Parable, that he that had bought a piece of ground, Luk 14.13. must needs go to see it, and therefore he must be excused if other things be neglected. If we were thus wise for our souls, we would seek to know, and to improve our God who is our inheritance, yea our all, unto our various advantages in the times of our greatest need. Seriously therefore ask thyself this question, What have I in having a God? What have I? I have infinite wisdom to advise me in all difficulties, infinite power to carry me through all straits, abundant goodness to supply all my wants, the tenderest bowels to commiserate me in my most doleful condition, yea I have alsufficiency to fill me brim full, and running over unto satisfaction. I added converse with thy God. He that would have comfort from physicians in time of sickness, gaineth and maintaineth acquaintance with them in time of health. If you and I shall dare to keep at a distance from God in a way of estrangement from his Majesty in summer days, and in sunshine seasons, when the Heavens are clear, and the City is peaceable, and the Parliament promising, and our hopes flourishing, we shall want comfort through communion with God, when the sun setteth, winter approacheth, Parliament breaketh, and misery threatneth on every side. Being in haste I shall here lay heads confusedly on heaps, whereas I should distinctly have discovered three things. 1. How God is revealed in holy writ for our comfort in the worst of times. 2. By what courses Christians should gain, and maintain communion with their God. 3. What fruitful improvements may be made of God by such employments. But I shall leave these things to your private care, having suggested this course by way of friendly counsel to make way for your comfort in the day of distress. Thirdly, walk exactly. Take heed of making breaches upon your consciences, by willing and wilful sinning against the God of your comforts. Beloved, beloved you know that those who have had bruises and broken bones, they will feel aches in hard weather, and certainly if you will in time of prosperity dare to sin against conscience, it will add sorrow to your Sops, and gall to your wormwood, when God cometh upon you in a way of bitter calamity. Sinful sensual surfeits upon sweet morsels, will breed wringing pains, and painful vomits. Gen 42.21. The sons of Jacob were in a great straight when they were taken for spies as the story reports. What did now wring them? The remembrance of sin, though many years since committed, ah our brother's blood, our brother's blood; we would not pity him when he made his moan, and now God will be avenged of us. Alas, alas, we were hard-hearted towards a brother, and therefore no wonder that we meet with harshness amongst strangers. Whereas the maintaining of a clear conscience, o what a comfort will it be when all shall be blackness, and blood about us. See it in Paul and his companions. When they made no other account but to die, 2 Cor. 1.12. what saith Paul, This was our rejoicing, (that was strange, rejoice when the next day they might expect to go to the stake?) well saith Paul our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, we have had our conversation in the world. Beloved, believe it that you cannot lay in a better cordial, to comfort and to stay your hearts in fearful, fainting, distressing, dying times, then by exact walking with God before the storm fall. The Apostles experience puts a probatum est unto this prescription. For aught we know, the day is at hand wherein we shall hear the warre-Horses neighing, the murdering Cannons roaring, the little Children skreaking, and the fearful Women skritching: You know not, beloved, how soon you may see your City flaming, your own houses burning, your goods wasting. It will be a sad sight to behold your Wives barbarously abused, your Husbands bloodily butchered, and your Children cruelly tormented. I beseech you, I beseech you, consider now what will yield you comfort then. When Hezekiah did daily expect to die, take notice, unto what he betook himself for solace and support: Remember now o Lord I beseech thee, Isa. 38.3. how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. In like manner may we raise up our sinking hearts in such heavy times, if we can truly thus speak unto the soul-searching Majesty. Lord while times were peaceable and prosperous, when I was surrounded with comforts on every side, thou knowest I had a heart to walk with thee humbly, to observe thy Sabbath holily, to use thy worships purely, and to aim at the honour of thy name sincerely. This, this will cheer you both living and dying. You know that neither the loud winds, nor the black clouds, nor the great showers, nor the flashings of lightning, nor the hideous claps of thunder, do so much affright us, as an earthquake. But when some vapours are got into the hollow places, the bowels of the earth, and the foundation of the world shakes, this is terrible, this is terrible indeed, though the sun shine, and no cloud appear in the sky. In like manner it is not so much an outward affliction as guilt within, guilt within which causeth the heart of man to rock and quake through fear within him. Therefore take heed, stop all the passages into your souls, keep the heart with all diligence, that no known guilt be admitted into it, as you desire a stable, firm frame of spirit, prepared for the strongest storms, the greatest straits wherewith divine providence may possibly prove you. Fourthly, If you have made wounds and bruises in your consciences, seek an healing plaster by sound repentance suddenly. A bone broken being well set (they say) becomes the stronger. David had gashed his conscience grievously, both by uncleanness and murder, in the matter of Bathsheba and Uriah. Notwithstanding by means of Nathan's plain dealing being wrought to deep sorrow, the wound was healed, and the same mouth which cured him by a corrasive, gave him this comfort, God hath forgiven thy sin, thou shalt not die. 2 Sam. 12.13. Now after this, according to the threatening of Nathan, ver. 11. God raised up evil against him out of his own house, and he was in a wonderful straight, Absolom was up in arms against him. This distress occasioned the third psalm, as the title tells, wherein he expresseth his perplexed condition. Many are they that rise up against me, Psal. 3.1.2. many there be that say of my soul there is no help for him in God. Now here is a straight indeed, many imagining, that Heaven could not help him: yet if you will by his phrase of speech, judge the frame of his heart, you shall find as much confidence in him now, as ever in all his life: Take notice of it. ver. 3. But thou o Lord art a shield for me, ver. 6. my glory, and the lifter up of my head. I will not be afraid of ten thousands of people, that have set themselves against me round about. ver. 5. Yea this is added, I laid me down and slept. Consider in his supposition, 1. The number of enemies, viz. ten thousand. 2. The manner of their opposition, though they should rise up in a warlike manner against me. 3. Their advantage against him, and his danger to be apprehended by them. It is not though they come to meet me, or though they make after me, for then by flight he might hope for safety, But though they should beset me round about, &c. David having made his peace with God, though now in a very great distress, yea although (Remembering God's threathing) he might read his scandalous sins, in this heavy affliction, yet his confidence, courage and comfort is very remarkable. If any of your consciences now wring you upon the remembrance of such a sin, or such a sin, (I name none, but leave it between God and your own hearts to consider of it) go home repeat, repent and make your peace with God to day, without any further delay, that you may be sit for a straight if it should come to morrow. Fiftly, Mind and trade your experience. God hath done already as much for England as is yet to be done, to set all things right and in order again amongst us. Not many months since, our days were as dark, our fears as great, and our enemies as many as now. Let us therefore remember ourselves, the Lord lives, the Almighty is in Heaven, he still is mindful of his covenant, and changeth not. The holy Scriptures yield us plentiful proof of improving former experiences, to arm against future fears. 1 Sam. 17.36. That of David is notable, Thy servant slew both the lion and the bear, and this uncircumcised Philistine shall be as one of them. ver. 37. David said moreover, The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine. Psal. 61.2, 3. When my heart is overwhelmed, lead me to the rock that is higher than I, for thou hast been a shelter for me, and a strong tower from the enemy. In like manner the Apostle improves his deliverance from Nero, that persecutor. No man stood by me, but all forsook me, 2 Tim. 4.16. ver. 17. notwithstanding the Lord stood with me and strengthened me, and I was delivered out of the mouth of the lion. Consider the words, Paul was not only in the lion's den, not only within the reach of the lion's chain, nor only under the lion's paw, but in the lion's mouth. Now his inference is observable, ver. 18. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom. again note, 2 Cor. 1.9. We had the sentence of death in ourselves, that we should not trust in ourselves, ver. 10. but in God which raiseth the dead. Who delivered us from so great a death, and doth deliver, in whom we trust that he will yet deliver us. Here for your help, I will hint one experience still fresh in our minds, God settled peace between us and Scotland, when after great preparations for war, the arymes were set in battle array, the onset given, the skirmish begun, blood drawn, many slain, the two kingdoms ready to be broken in pieces, the one against the other. Consider what great things God hath done, and trade your experiences for your future profit. Sixty, clear up your evidences for Heaven, and keep them so fair, that in the darkest day they may be legible, easy to be read without hacking and hesitancy. The usefulness hereof in evil times appears in the Apostles experience, For which cause we faint not, 2 Cor 4.16. but though our outward man perish, yet the inward man is renewed day by day. For our light affliction that is but for a moment, ver. 17. worketh for us a far more exceeding and eternal weigh of glory. Mind the ground, For we know that if our earthly house of this Tabernacle were dissolved, Chap. 5. ver. 1. we have a building of God, an house not made with hands, eternal in the Heavens. The heir apparent of Heaven, may hold up head and heart, and in this manner express himself: come the worst that can come, though my state shall decay, my soul and body part, myself and dearest natural friends be plucked asunder, Heb. 10.34. yet I have in Heaven, a better and more enduring substance: more and better friends, sweeter and more satisfying communion. If they take away my trash, the true treasure, that is out of their reach. What if they take down my tottering tabernacle of clay? I shall have a glorified, a beautified body to all eternity, in spite of hell and earth combining against me. What if they drive me out of house, and City, and kingdom, the best is, they cannot expel me from my God, nor deprive me of a mansion, an abiding place in the City of God, the kingdom of Heaven. use 4. Comfort. It is a ground of sweet joy, and strong encouragement unto us, notwithstanding our present state which is dark and dreadful. Here we may seasonably with comfort call to mind that strange apparition unto Moses: A bush burning with fire, Exod. 3.2. and yet the bush was not consumed. Beloved, what slames of fury are now kindled in the bosoms of many, threatening to burn down all our hopes? Yet let us pluck up courage, for though our sins have made us combustible matter, yet may we hope that our God will not consume us. Let us cheer ourselves against the jeers and insolences of the Malignant party with the words of the Church, Rejoyee not against me o my enemy, Mich. 7.8. when I fall I shall rise again, when I sit in darkness the Lord shall be a light unto me. Some interpreters conceive, Abraham had this deliverance hinted before hand, and therefore first told his servants, Gen. 22.5. I and the lad will go yonder and worship, and come again to you: and afterward going to the place where Isaac was to be sacrificed; when the child said, father, father here is the wood, but where is the burnt offering, he answered, my son God will prepare one, and this held up the good man's heart, encouraging him thus to resolve, I will go on, I will see what God will do, I will put him to it. We are in straits at this day, I need not tell you, and who knows but that to day in the Mount God will appear for our comfort. Much I cannot speak through want of time to this use, yet dare I not altogether be silent, considering the season. Under two heads I will briefly assist your sinking spirits by way of advice. 1. Learn aright to make way for desired comforts in times of distress, that you may have this Texts, and this Sermons encouragement at hand, not only now, but hereafter when you may stand in need. 2. Improve the particulars comprised in this title Jehovah, held forth for our use in the Text now handling, I may not now speak under these heads, both unto our national and personal concernments distinctly. For the former, way is made for our refreshing in the worst of times that can possibly overtake us. 1. By studying the qualifications to which favour is promised. 2. By using the means of our good which by the Lord are prescribed. First, Every one may not challenge propriety in the privilege of the Text. Every loose-liver may not come out and say, well I in the Mount God will be seen, and therefore I will fear no colours. No, no, for there is a peculiar gracious disposition to be found upon the hearts of them who may expect that God will appear in the Mount for them, for their consolation. 1. Your souls must be so seasoned with God's fear, that having his command, you will not draw back from any service put upon your hands, how hard, how heavy soever. Mark it in Abraham, Abraham now I know thou fearest me, and how doth his fear discover itself, upon divine commission he sets upon a service, the doing whereof, was against heart and hair, repugnant to reason, without all precedent, against the stream of natural affections, crossing the conceit and opinion of the world. Can you imagine if Isaac had been slain, and the fact known, what a hubbub would have been in the Country? how many mouths would have been opened, in reporting Abraham's strange and unheard of cruelty? Isaak is killed, and his own father, father Abraham, that religious man, he himself hath killed him, how would this have rung in every corner? Do but think what Mother Sarah would have said upon her Husbands return home, Husband where is Isaak? and conjecture with what a sad heart he might have made this answer, Wife I have killed him, and I have burnt him before God as a sacrifice. Beloved, neither these things, nor any other which might be cast in as discouragements, did take him off from duty. The fear of God carried him above all discouragements, both from his natural affections, his wife's frowns, and the world's clamours. And to this man, thus fearing God, God appears in the Mount: mind this I pray you, and labour herein to be like this gracious man, thus devoted to God's fear. 2. You must, not dare to adventure upon any known sin, though it be to safeguard your persons, your estates, your places of favour and honour, your any thing, your all things under the sun. A man of this make, is one who may expect to meet with the Almighty in the Mount. The proof of this is fair in the experience of Daniel. The decree was signed, he must not for thirty days pray unto his God, Dan. 6.7. if he did, he must be thrown into the lion's den, well saith Daniel, let the lions make a meal upon my body, I am resolved I will not forbear this worship due to my God, I will not thus interrupt my communion with my heavenly Father. The like you have in the three young governors, the King he would have them fall down and worship the image he had set up. Dan. 3. If you will not, you must into the furnace. ver 17. ver 18. mark their answer, Our God whom we serve is able to deliver, but if not, be is known unto thee, we will not serve thy gods. And the proof of the point reported how God appeared in the days of their distress for their deliverance, unto these experiments I might add Promises. If thou take away from the midst of thee the yoke, Isa 58 9 ver. 10. the putting forth of the singer, and speaking vanity, and if thou draw out thy soul to the hungry, and satisfy the afflicted soul. The meaning is, if you will betake yourselves to courses of piety and mercy, contrary to your former ways of wickedness and violence, then shall your light break forth in obscurity, and your darkness be as the noonday. ver. 11. And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones, and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. If iniquity be in thy hand put it far away, Job 11.14, 15. and let not wickedness dwell in thy Tabernacle, for then shalt thou lift up thy face without spot, yea thou shalt be steadfast, and thou shalt not fear. What encouragements should these be to persuade us to reform ourselves, and to endeavour the amendment of one another. Therefore go home now, and thus say to God, and to yourselves seriously and sincerely, I am resolved I will leave my cheating, and cozening, my oaths, lying, my hypocrisy and pride, and all my other known sins. Away with these and all other discovered abominations, promise God for future times to betake yourselves unto a better course of living, as you desire the sweet and seasonable discoveries of God, in the time of your greatest need. Secondly, The means of your good must be used, and they are, 1. Civil. 2. Sacred. For civil means, You must not say we care not whether we have any more watch in the City, night or day, we will trouble and charge ourselves no further in this kind. But you must hold on in being serviceable to divine providence, otherwise you will tempt God. There is a notable example of Joab in this case both commendable and imitable. 2 Sam. 10.9. When Joab saw the front of the battle was against him, before and behind, he chose all the choice men of Israel, and put them in array against the Syrians, ver 10. and the rest of the people he delivered into the hand of his brother. ver. 11. And he said, if the Assyrians be too strong for me, than thou shalt help me, but if the children of Ammon be too strong for thee than I will come and help thee. Now be of good courage, ver. 12. and let us play the men and fight for God and our country, and the Lord do that which seemeth him good. Remember we have by solemn protestation bound ourselves before God to do our utmost in ways lawful for the honour of our King, the liberty of the Protestant Religion, for the peace and welfare of the three kingdoms, and for the privileges of our Parliament, and keeping within the limits of our callings, to oppose Popery, and popish innovations. Therefore every man according to the laws of God and of the land, must unweariedly be industrious, night and day, for the kingdom's good, in the use of means, both defensive and offensive, as necessity may require. 2. There are means sacred, tears and Prayers are the Christians best weapons, this munition let us make use of. Jeh shaphat surrounded with danger, when Moab, Ammon, 2 Chro. 20.3. and the children of Mount Seir came out against him, what course doth he betake himself to? he feared, and set himself to seek the Lord, and proclaimed a fast. And David being in danger to lose both his kingdom and his life, by the insurrection of Absolom, betook himself to prayer, 2 Sam. 15.31. Psal. 3. to break the neck of Achitophel's crafty counsel, and also to secure himself from the hand of violence, now stretched forth against him. Beloved, as God's command, and the practice of his people, do guide us unto this employment, so God's precious promises, and our own glorious experiences, touching the prevalency of this ordinance, should persuade our perseverance herein in these times of fear and danger. Secondly, What is the improvement of the original word here used, In the Mount Jehovah shall be seen. This title hath much in it, a great deal more than I may mention. Thus much I have observed from holy Scripture, that it both, 1. Advanceth God. 2. And advantageth a Christian in times of straits. Psal. 68.3. Let the righteous be glad, let them rejoice before God, yea let them exceedingly rejoice. Sing unto God, sing praises to his name, extol him that rideth on the Heavens by his Name Jah, ver. 4. and rejoice before him. four things there be hinted in this title Jehouha, and they are all useful for our present purpose. This title holdeth forth the Lords, 1. Sovereignty. 2. Independency. 3. Immutability. 4. Fidelity. 1. It suggesteth the Lords unlimited sovereignty, his absolute and undoubted authority over all things. Jehovah he is the most high, not only high, or higher than many, or more high than the most, but the most high over all the earth. Psal. 83.18. It is Jehovah that ruleth Kings, and ordereth Crowns, joy in him, he can rule both the King's heart and counsel, he governeth in the Country and in the City, at Westminster, and here within the walls: therefore still rejoice in him, for he is Jehovah, the all-governing Majesty. 2. It noteth his independency. All creatures for their continuance, have a kind of dependence upon one another. As the grass and plants upon the earth, the bruits upon the fruits of the earth, and our nutriment is from inferior creatures. But our Jehovah dependeth upon none, he is of, and from himself, he needeth no servant, no service. In him we all live, move and have our being, Acts 17.28. but his Majesty is beholding to none, either men or Angels, either for being or well-being. Thus much God intended to teach by his speech to Moses, and God said unto Moses, I am that I am. Exod. 3.14. We think verily that we shall be utterly undone if the Parliament break up, or if our King divide himself from this his body representative. Beloved, my soul maketh out to God for the prevention of this sad fraction. Yet I beseech you remember this, whatsoever falls out, that whereas all men, and all ordinances, Kings and Parliaments depend on God, yet our God Jehovah is an independent Majesty. 3. It intimateth God's Immutability, All other things change, As a snow ball melteth by our handling it, and the flower withereth by our smelling it, so these sublunary contentments wast and ware away by our using them. But in the Lord Johovah there is everlasting strength, Isa. 26.4. or as the original languange expresseth it, The Lord Jehovah is a rock of ages, he abideth the self same, strong, unalterable, unmovable God throughout all generations. Mind this (my beloved) that though England Ireland-like should be wasted, although there should be sad changes in Church and commonwealth, in City and Country, in Towns and Families: Yet still our Jehovah continues in himself, and unto his people the selfsame All-sufficient, All-satisfying God. Surely we who pitch our hearts and hopes upon this unchangeable foundation, the Lord Jehovah, may abide steady in our spirits and comforts in the midst of the worst alterations that can overtakes us. Exod. 6.3. 4. It expresseth God's fidelity. And I appeared unto Abraham, unto Isaac, and unto Jacob, by the Name of God almighty, but by my Name Jehovah was I not known unto them. The true meaning is, Gen. 15.13, 16 compared with Exod. 12.41. that whereas God had manifested abundantly his power by many glorious providences in former times, now he intended to prove himself mindful and careful of his promises made unto his people. Now let us make improvement hereof for our comfort. Search divine records, consider the various precious promises annexed by the Almighty unto the covenant of free grace and mercy. Choose out of those gospel treasures, such pearls as you put the highest prizes upon, Collect those particular promises, which you conceive most pertinent for your condition, and most full your satisfaction. And from this sweet title Jehovah, you may comfortably and confidently infer this conclusions. Whatsoever Promise is registered in the book of God, either in the old or new Testament, that this Jehovah will set all his attributes on work, for the full and seasonable accomplishment thereof unto his own people by special covenant. Therefore having evidenced your propriety in gospel Promises through Jesus Christ, from this bottom build your comforts, in the darkest and most doleful times. Is is Jehovah the all-governing, the independing, the immutable and faithful God that will be seen in the Mount for his servant's deliverance. FINIS.