A WORD IN SEASON To this Present GENERATION.  
OR A SOBER AND SERIOUS DISCOURSE About the , Signal and eminent Presence of the LORD with his PEOPLE, in their greatest Troubles, deepest Distresses, and most deadly Dangers. WITH THE Resolution of several Questions, concerning the DIVINE PRESENCE, as also the Reasons and improvements of this great and glorious Truth.  
All tending to encourage Christians in the way of their Duty, in the face of all Afflictions, Oppositions, and Sufferings that they may meet with for Righteousness sake from the Serpent's seed, or from Wolves in Sheeps-clothing.  
By THOMAS BROOKS, the Author of the Golden Key to open hidden Treasures.  But will God indeed dwell on the Earth? Behold the Heaven, and the Heaven of Heavens cannot contain thee, how much less this House that I have builded. 1 Kings 8. 27. Deus unus est, & ubique totus diffusus. Cyprian. 
Maximilian the Emperor was so delighted with that Sentence of PAUL, Si Deus nobiscum; If God be with us, who shall be against us, that he caused it to be written upon the Walls in most rooms of his Palace.  
LONDON, Printed for Dorman Newman, at the Sign of the King's Arms in the Poultry.   

THE SIGNAL PRESENCE OF GOD With His PEOPLE, In their greatest Troubles, deepest Distresses, and most deadly Dangers.  2. Tim. 4. 17. Notwithstanding the Lord stood with me, and strengthened me, that by me the preaching might be fully known, and that all the Gentiles might hear, and I was delivered out of the mouth of the Lion. 
IN my Text you have three things that are most remarkable. 
Preached in March and April, 1675.   
First, you have Paul's commemoration of that singular experience that he had of the favourable presence 
Acts 23. 11.  of Christ with him, and of his strengthening of him. Notwithstanding the Lord stood with me, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Tim. 4. 16. 2 Tim. 1. 15.  by me, and assisted me; though I was deserted by men, yet I was aided and assisted by Christ; though all men left me to shift for myself, yet the Lord stood by me, and strengthened me with wisdom, prudence, courage, and constancy, in the want of all outward encouragements, and in the face of all outward discouragements.  
Secondly, here is the end for which the Lord stood by him, assisted; strengthened, and delivered him, viz. 
Rom. 11. 13. Phil. 4. 22.  That he might preach the Gospel to the Nations. That he might have more time, and further opportunity, to spread abroad the everlasting Gospel among the Gentiles, whose Apostle he was. Rome at this time, was the Queen of the World, and in its most flourishing condition, people from all parts of the World flocked to Rome. Now when they should hear and see Paul's prudence, courage, constancy and boldness, in professing of Christ, and in preaching and professing the Gospel; even before that grand Tyrant, that monster of mankind Nero, they could not but be wrought upon, and the fame of the glorious Gospel could not but by this means be spread all the World over.  
Thirdly, here is the greatness of the danger, from which he was delivered; viz. From the mouth of the 
Calv. In. Esti●●. etc.  Lyon. Some Authors do conceive these words (and I was delivered from the mouth of the Lion) to be a Proverbial speech, noting some eminent, present, devouring danger; I was delivered from the extremest hazard of death, even as a man rescued out of a Lion's 
Beza. A Lapide. Vide Euseb. hist. l. 2. c. 22.  mouth, and pulled from between his teeth. Others more genuinly and properly by the mouth of the Lion, do understand Nero's rage and cruelty, who for his potency in preying on the flock of Christ, is here fitly compared to a Lion, which devoured and destroyed the flock of Christ. This cruel Lion Nero put a world of Christians to death, and made a bloody Decree, That whosoever confessed himself a Christian, he should without any more a do, be put to death as a convicted enemy 
Dedicator damnationis Christianoru●. Tertul.  of mankind. Tertullian calleth him, The Dedicatour of the condemnation of Christians. This bloody Monster Nero raised the first bloody Persecution. To pick a quarrel with the Christians, he set the City of Rome on fire, and then charged it upon the Christians, under which pretence he exposed them to the fury of the People, who cruelly tormented them, as if they had been common burners and destroyers of Cities, and the deadly enemies of mankind; yea Nero himself, caused them to be apprehended and clad in wild beasts skins▪ and torn in pieces with Dogs; others were crucified; some he made bonfires off to light him in his night-sports▪ To be short, such horrid cruelty he used towards them as caused many of their enemies to pity them: But God found out this bloody Persecutor at last, for being adjudged by the Senate an enemy to mankind, he was condemned to be wiped to death, for the prevention whereof he cut his own throat.  
The words being thus briefly opened, the main point I shall insist upon is this, viz.  
That when the People of God, are in their greatest troubles, deepest distresses, and most deadly dangers, than the Lord will be most favourably, most signally, and most eminently present with them.  
The Schoolmen say that God is five ways present. 1. In the Humanity of Christ, by hypostatical union. 2. In the Saints, by knowledge and love. 3. In the Church, by his essence and direction. 4. In Heaven by his Majesty and Glory. 5. In Hell, by his vindictive Justice.  
Hemingius saith, There is a fourfold presence of God. 1. There is a presence of Power in all men, even in the Reprobates. 2. A presence of Grace only in the Elect. 3. A presence of Glory in the Angels and Saints departed. 4. An hypostatical presence of the Father with the Son. But, if you please you may take notice, that there is a sixfold presence of the Lord:  
First, there is a general presence of God, and thus he 
Psal. 139. 7. N●; quam est Deus, etc. ubiqu● est. C●rysost. in Col. 2. H. 〈◊〉. 5.  is present with all Creatures; Whither shall I flee from thy presence? Empedocles the Philosopher said well, That God is a Circle, whose centre i● every where, and whose circumference is not where. God is included in no place, and excluded from no place, saith another, Non est ubi, ubi non est Deus. They could tell us that God is the soul of the World: and that as the soul is Tota in tot●, & tota in qualibet parte, so is he; his eye is in every corner, etc. To which purpose they so portrayed their Goddess Minerva, that which way soever one cast his eye, she always beheld him. Though Heaven be God's Palace, yet it is not his prison. Diana's Temple was burnt down, when she was busy at Alexander's birth, and could not be at two places together, but God is present both in Paradise, and in the Wilderness at the same time. 1 Kings 8. 27. But will God indeed dwell on the Earth, behold the Heaven, and Heaven of Heavens 
God is higher than the Heaven, deeper than Hell, broader than the Earth, and more diffuse than the S●a. Bern.  cannot contain thee, how much less this House that I have builded. By the Heaven of Heavens is meant that which is by the learned called the Empyreal Heaven, where the Angels and the Saints departed do enjoy the glorious and beatifical vision of God; and it is called the Heaven of Heavens, both because it is the highest, and doth contain the other Heavens within its orb, and also by way of excellency, as the most holy place in the Temple 
Isa. 66. 1. Prov. 5. 21. Heb. 4. 13. Job 26. 6.  is called the Holy of Holies, because it far surpasseth all the rest in splendour and glory. Jer. 23. 24 Can any hid himself in secret places that I should not see him? saith the Lord. Do not I fill Heaven and Earth? saith the Lord. Prov. 15. 3. The eyes of the Lord are in every place, beholding the evil and the good. God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All-eye. The poor Heathen couly say, Deus intimior nobis intimo nostro. God is nearer to us than we are to ourselves. Repletively he is every where, though inclusively no where. Job 34. 21. For his eyes are upon the ways of man, and be seethe all his go. V 22. There is no darkness, nor shadow of death where the workers of iniquity may hid themselves. Sinners shall never be able to shroud themselves, nor their actions from God's allseeing eye. The Rabbins put Makom, which signifies Place, among the names of God. Bith●er brings them in expounding that Text in Esther 4. 14. Deliverance shall arise from another Place, that is from God, they called him Place, because he is in every place, though in the Assemblies of his Saints more eminently and gloriously. God is 
Math. 5. 45. Acts 17. ●7, ●8. Psalm 33 13, 14.  present with all his Creatures. 1. Via productionis, by raising them up. 2. Via sustentationis, by staying of them up●● they are his Family, and he foods and clothes them. 3. Via inclinationi●●, by giving unto them power of motion, man could neither live nor move unless the Lord were with him. 4. Via observationis, by taking notice of them, he observeth and marks both their persons and their actions, he sees who they are, and how they are employed. 5. Via ordinationis, by governing and ruling of 
Acts 4. 25. to 29.  them, and all their actions, to the service of his glory, and the good of his poor People. But this is not that presence that we are to discourse of.  
Secondly, there is a miraculous presence of Christ, 
Mat. 7. 22. Mark. 3. 15.  and this some of the Prophets of old had, and the Apostles and others had in Christ's time, and by virtue of this miraculous presence of Christ with them, they cast out Devils, healed diseases, and did many wonderful things. But this is not the presence that falls within the compass of that main point we purpose to speak to.  
Thirdly, there is a relative presence of Christ, and 
See Psalm 46. 4. 5. Cant. 7. 5. Joel 3. 21. Zach. 2. 10. 11. cap. 8. 3. Ps. 135. 21.  that is his presence in his Ordinances, and with his Churches. Of this presence the Scripture speaks very largely. Exod. 20. 24. In all places where I record my Name, I will come unto thee, and I will bless thee. Exod. 25. 8. And let them make me a Sanctuary, that I may dwell amongst them. Exod. 29. 45. And I will dwell among the Children of Israel, and will be their God. Levit. 26. 11. And I will set my Tabernacle amongst you, and my soul shall not abhor you. V 12. And I will walk among you, and will be your God, and ye shall be my People. Psalm 76. 1. In Judah is God known: his Name is great in Israel. V 2. In Salem also is his Tabernacle; and his dwelling place in Zion. Isa. 8. 18. From the Lord of Hosts which dwelleth in mount Zion. Psalm 9 11. Sing praises to the Lord which dwelleth in Zion. The Churches are said to 
1. Cor. 3. 16, 17. 2 Cor. 6. 16. Heb. 3. 6. 1 Pet. 2. 5. Rev. 2. 1.  be the Temples, in which the Lord doth dwell, and the House of the living God, and the golden Candlesticks amongst which he doth walk. O how much does it concern all the Churches to prise their Church-state, and to keep close together; and to walk suitable to that gracious presence of God, that shines in the midst of them! But this is not that presence that falls under our present consideration. But,  
Fourthly, there is a Majestical and glorious presence of Christ, and thus he is said to be in Heaven. Psalm 2. 4. 
Job 16. 19 2. Thes. 1. 9 Psalm 16. 11. 1 Tim. 6. 14, 15, 16. Rev. 3. 21.  He that sitteth in the Heavens will laugh, the Lord shall have them in derision. Heb. 1. 13. But to which of the Angels said he at any time, sit thou on my right hand, until I make thine enemies thy footstool? Cap. 9 24. For Christ is not entered into the boly Pl●oes made with hands, which are the figure of the true, but into Heaven itself, now to appear in the presence of God for us. Not that Heaven is circulus concludens, a place wherein Christ is shut up, but Palatium resplendens, the Court (as it were) where his Majesty in acts of wisdom, and power, and mercy, and conjunction of grace and glory doth most of all appear. As the soul of man, though it be in every part of man, yet it doth principally appear and manifest itself in the heart and brain, so here, etc. Manica, Austin's Mother, standing one day, and seeing the Sun shine, raised this meditation, Oh if the Sun be so bright, what is the light of Christ's presence in glory! But this is not the presence we design now to discourse of.  
Fifthly, there is a Judicial or wrathful presence of the 
See Exod. 9 14. Isa. 6., 9, 10. cap 64. 1, 2, 3, 4. Psal. 81. 12. 2 Thes. 2. 11, 12. Psalm 68 2. Jer. 4. 26. Eze. 38. 20. Hab. 1. 12.  Lord, and thus he is present with wicked men, sometimes blinding of them, sometimes hardening of them, sometimes leaving of them to their own hearts lusts, sometimes giving them up to their own hearts lusts, sometimes filling their faces with shame, and their Consciences with terrors. He is Judicially present with wicked men, by a particular observation of their persons and ways. Psalm 33. 13, 14. Job 34. 21, 22. He sees who they are, and how they are employed against his honour, his interest, his Saints, his ways, and by a special detestation of their persons and ways, etc. But this is not that presence that at this time falls under our consideration, and therefore  
Sixthly and lastly, there is a gracious, a , a 
The compassionate Parent is most with the sick child so here.  signal, or eminent presence of the Lord with his faithful People, in their greatest troubles, deepest distresses, and most deadly dangers, as the Scriptures do every where evidence; Take a taste of some, Gen. 39 20. And Josep●'s ●aster took him, and put him into the prison, a place where the King's prisoners were bound, and he was there in the prison, Verse 21. But the Lord was with Joseph, and showed him mercy, and gave him favour in the 
Acts 16. 25.  sight of the keeper of the prison. A prison keeps not God from his, witness the Apostles and Martyrs, whose prisons by God's presence became Palaces, and their stocks a Musick-school. Bradford, after he was put in prison, 
Act. and Mon. f. 1489. ibid. 1457.  had better health than before, and found great favour with his keeper, who suffered him to go whither he would, upon his promife to return, by such an hour to his prison again. If men knew by experience the sweet that is in suffering for Christ, they would desire with chrysostom, if it were put to their choice, rather to be Paul a prisoner of Jesus Christ, than Paul rapt up in the third Heaven. Basil in his Oration for Barlaam, that famous Martyr, faith, He delighted in the close prison, as in a pleasant green meadow, and he took pleasure in the several inventions of tortures, as in several sweet flowers. Luther reports of that Martyr S. Agatha, that as she went to prisons and tortures, she said, she went to Banquets and Nuptials. The Sun enlightens the World, saith Cyprian, but he that made the Sun is a greater light to you in prison, etc. Fire, sword, prisons, famines are pleasure, they are all delightful to me, saith Basil. Paul rattles his chain, which he bears for the Gospel, and was 
Eph. 6. 20. 2 Tim. 1. 16. Act. 15. 26, 29. Phil. 1. 7, 13, 14, 16. Colos 4. 3. 18. 2 Tim. 2. 9 etc.  as proud of it, as a woman of her ornaments, saith chrysostom. Paul and Silas in a prison found more pleasure than pain, more joy than sorrow, and when they were whipped, it was with Rosemary branches, as I may say, Paul greatly rejoiced in his sufferings for Christ, and therefore often sings out, I Paul a prisoner of Jesus Christ, not I Paul wrapped up in the third Heaven; Christ showed his great love to him, in wrapping him up in the third Heaven, and he showed his great love to Christ in a cheerful suffering for him. Eusebius tells of one that writ to his Friend from a stinking Dungeon, and dated his Letter from my delicate Orchard. Mr. Glover the Martyr wept for joy of his imprisonment; An● God forgive me (said Mr. Bradford, when a prisoner) my unthank fullness for this exceeding great mercy, that among so many thousands, he chooseth me to be one in whom he will suffer. I was carried to the Coal-house, saith Mr. Philpot the Martyr, where I with my fellows, do 
Act. & Mon. fol. 16●3.  rouse together in the straw as cheerfully, we thank God, as others do in their beds of down. Philip, Landgrave of Hesse, being a long time prisoner under Charles the Fifth, was asked what upheld him in his long imprisonment? He answered, that he felt the divine consolations of the Martyrs. Gen. 49. 23. The Archers (or as the Hebrew here hath it the Arrowmasters) have sorely grieved him, and shot at him, and hated him. These Arrowmasters were his barbarous Brethren that sold him, his adulterous Mistress, that harlot-like hunted for his precious life. his injurious Master, that without any desert of his imprisoned him, the tumultuating Egyptians, that pined with hunger perhaps spoke of stoning of him, and the envious Courtiers and enchanters that spoke 
1 Sam. 30. 6. Jun us. Mercer. Not that his arms were adotned with bracelets & gold, as the Chalde saith, etc.  evil of him, before Pharaoh, to bring him out of favour; but by divine assistance, and Gods favourable presence, he proved too strong for them all. Ver. 24. But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob, etc. Joseph is likened to a strong Archer, that as his other enemies as archers shot at him, so his bow was steadfast, and his arms strong by the signal presence of God with him. Such an eminent presence of God had Joseph with him, that he never wanted courage, comfort, or counsel, when he was at the worst. The divine presence will make a man stand fast and firm under the greatest pressures; 
2 Cor. 1. 9, 12.  it made Joseph use his bow against his adversaries. As David did his sling against Goliath, he slung, saith one, 
Eucholc●r.  as if he had wrapped up God in his sling. Psalm 23. 4. Yea though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff they comfort me. The presence of the Lord with his People in the most deadly dangers, fills their souls full of courage, confidence, and comfort. That darkness which comes upon a dying man, a little before he gives up the Ghost, is the greatest darkness; and yet let a Christian then have but God by the hand, and he will not fear the most hideous and horrid representations of death. Dan. 3. 24. Then Nabuchadnezzar the King was astonished, and risen up in haste, and spoke and said unto his Counsellors, did we not cast three men bound into the midst of the fire? They answered and said unto the King, true O King. Verse 25. He answered and said, Lo, I see four men lose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. The presence of the Son of God turned the fiery Furnace into a garden of delights, a gallery of pleasure. This divine presence in the midst of fire and flame, kept them from fainting, sinning, and shrinking, and fill'd their souls with comfort, peace, ease, and heavenly refreshing. One of the Ancients rhetorically speaking to Nabuchadnezzar, 
Augustin.  who said, He saw one like the Son of God, whence came this (saith he) who told thee that this was the Son of God, what Law, what Prophet? he is not yet born into the world, and the similitude of him, that was to be born, is known to thee; whence came this? who told thee this, but the divine fire enlightening thee within, that whilst thou beholdest these three as thine enemies in the fire, thou mightest give testimony to the Son of God. This heathenish Prince looked upon the fourth person, as one like a Son of the Gods, or like some young God, most bright and glorious, exceeding fair and excelling in beauty, as if he were not of humane but of divine offspring. But what ever notions or apprehensions Nabuchadnezzar had, we may very safely understand this fourth to be, as the words do literally bear, the very true Son of God, our Lord and Saviour, who is signally present with his People, in their greatest extremities, and most deadly dangers. Zach. 1. 8. I saw by night, and behold a man riding upon a red Horse, and he stood amongst the myrtle-trees that were in the bottom and behind him were there red borses, speckled and white. The man riding upon the red Horse, is the Man Christ 
1 Tim. 2. 5. Josh. 4. 14. Heb. 2. 10. Among the Romans the Crown, or Garland of those that did shout for victory, or ride in triumph was made of myrtle, Plin. lib. 15. cap. 29.  Jesus, 'tis the Captain of the Lords Host, and the Captain of our Salvation: Christ is here represented in his Kingly state, under the Type of a Man riding on a red Horse, and having his Royal Attendants; for under the Type of red Horses, speckled and white behind him, is represented his having Angels for Ministers, and all Creatures ready for every dispensation; whether sad, represented by red; or comfortable, represented by white; or mixed of mercy and judgement, represented by speckled Horses. Christ is here represented as a Man on horseback, ready to make out, or sally forth for the good of his People, when they are at the lowest: The low, afflicted, and suffering state of the Church, is fitly compared to Myrtle-trees, that grow in a shady grove, in valleys, and bottoms, and by waters sides: now when his People are in a very low condition, than Christ appears on horseback, for his People's protection, and their Enemy's confusion. Christ will be sure to lodge with his People when they are at lowest; when the Church is in danger Christ is not asleep, he is always ready upon his red Horse, watching all opportunities and advantages, to show his zeal and courage for his People, and his severity and fury against their Enemies. The Man that stood amongst the Myrtle-trees, Verse 10. is that Man Christ Jesus, whose special residence is with his People when they are in the most low, dangerous, and forlorn condition; no troubles, no distresses, no dangers can banish Christ from his People, or make him seek another lodging, Isa. 43. 2. When thou passest through the waters I will be with thee, and through the rivers they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee. The Israelites went thorough the red Sea and were not drowned; and the three Children walked up and 
Dan. 3. 27.  down in the fiery Furnace, and were not so much as singed: By fire and water we may well understand the various troubles, distresses, and anger's that may attend the People of God; now in all these various troubles, etc. the Lord will be signally present with them, to protect and defends to secure and deliver them out of all their various troubles, their deepest distresses, and most deadly dangers, 2 Cor. 4. 9 Persecuted, but not forsaken; cast down, but not destroyed: Persecuted by Men, but not forsaken by God; the Saints may be shaken not shivered; persecuted, not conquered; cast down, but not cast off. Luther speaking of his enemy's, saith, They may thrust me, but not throw me; show their teeth, but not devour me; kill me, but not hurt me, etc. because of that favourable and signal presence of Christ that is with me. Now this is that presence of the Lord, that falls under our present consideration.  
But for the further opening of this important point, let us a little inquire, how the Lord does manifest his , his signal, his eminent presence to his People, in their greatest troubles, deepest distresses, and most deadly dangers? Now to this Question I shall give these twelve Answers.  
First, The Lord does manifest his , signal, and eminent presence with his People, in their greatest troubles, deepest distresses and most deadly dangers, by raising their Faith to more than an ordinary pitch at such a time, Exod. 14. 10. And when Pharaoh drew nigh the children of Israel lift up their eyes; 
The faithful cry unto God in their extremities, but the unbelievers became mad, Pelican.  and behold the Egyptians marched after them, and they were sore afraid: and the children of Israel cried out un to the Lord, Verse 11. And they said unto Moses, because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth of Egypt? Verse 12. Is not this the word, that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? for it bade been better for us to serve the Egyptians, than that we should die in the wilderness. Thus you see their great troubles, deep distresses and most deadly dangers, they having a Red Sea before them, an● a cruel, bloody, and enraged Enemy just at the heels of them. Now in this extremity see to what a high pitch Moses his Faith rises; Verse 13. And Moses said unto the People, fear ye 
vide Joseph. lib. 2. cap. 6.  not, stand still, and see the salvation of the Lord, which he will show to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. He saith, they shall never see the Egyptians again, that is, in that manner as they saw them that day, insulting against them and p●rfuing after them, as the Septuagint do well interpret it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after what sort ye have seen them, for they saw them afterward, 
Exod. 14. 30.  but drowned, and lying dead upon the shore, Verse 14. The Lord shall fight for you and ye shall hold your peace. A strong Faith will help a Christian at a dead lift, though Moses had received no particular promise how the Israelites should be delivered, yet he rested upon God's general promise, before that he would get himself honour upon Pharaoh and his Host. The Lord shall fight for you, and ye shall be still; as if he had said, ye shall be merely passive, and do nothing at all towards the subduing of your Enemies, neither in words, nor deeds, the Lord shall fight against your Enemies, and defeat them himself by a strong hand, and an outstretched arm, compose yourselves, act faith and hope in God, without doubting, murmuring, grudging, fainting, or fretting; for God deferreth his chiefest aid, until man's greatest need, when the Enemy is highest Salvation is nearest, when the danger is greatest, the help of God is readiest, as at this time they found it.  
2 Chron. 13. 3. Abijah set the battle in array, with an Army of valiant men of war, even four hundred thousand chosen men: Jeroboam also set the Battle in array against him, with eight hundred thousand chosen men, being mighty men of valour: Jeroboam had two to one; Verse 7. And there were gathered unto him vain men, the children of Belial, and have strengthened themselves against Rehoboam the Son of Solomon, when Rehoboam was young and tenderhearted and could not withstand them. Rehoboam was no warrior, he was no expert Prince in the use of 
2 Chron. 12. 13. He was one and forty years old when he came to the Crown.  Arms, he was but young (not in age) but in experience, policy, and valour, he was hen-hearted, he had no courage, no mettle: Jeroboam takes hold of these advantages and gathers vl hundred thousand Racha's, brainless fellows, light and empty, yoakless and masterless persons, men of no piety, civility, ingenuity, or common honesty. Now see what a mighty spirit of Faith God raised in the children of Judah, verse 17. And Abijah and his People slew them with a great slaughter: so there fell down slain of Israel five hundred thousand chosen men. A monstrous and matchless slaughter, the greatest number that ever we read slain in any battle: far beyond that of Tamerlan, when he took Bajazet, or Aetius the Roman Perfect, when he fought with Attilas and his Huns in the Fields of Catalaunia, where were slain on both sides one hundred sixty five thousand. Verse 18. Thus the children of Israel were brought under at that time, and the children of Judah prevailed, because they relied upon the Lord God of their Fathers; Faith at a dead lift never miscarrieth: God never has nor never will fail those that place their confidence upon him in their greatest dangers.  
Esher 4. 14. For if thou altogether hold thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place, but thou and thy Father's house shall be destroyed: and who knoweth whether thou art come to the Kingdom for such a time as this. Their great trouble, their deep distress, and their most deadly danger you have in that 3. Esther 13. And the Letters were sent by the posts into all the King's provinces, to destroy, to kill 
Here are great aggravations of his cruelty, in that neither sex not age are spared; Rage and mallce knows no bo●nds.  and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month (which is the month Adar) and to take the spoil of them for a prey. Haman that grard Informer, with his wicked crew, would have spoiled them of their lives and goods, but that they were prevented by a miraculous providence as you know; now in this deep distress and most deadly danger at what a rate doth Mordecai believe. [For if thou altogether holdest thy peace at this time, then shall there enlargement (Heb. respiration) and deliverance arise. (Heb. Stand up as on its basis or bottom so as none shall be able to withstand it.) This Mordecai speaketh not by a spirit of prophecy, but by the power and force of his faith, grounded upon the precious promises of Gods defending his Church, hearing the crics of his People, arising for their relief and succour, and grounded upon all the glorious attributes of God, viz. his power, love, wisdom, goodness, and all-sufficiency, etc. all which are engaged in the Covenant of grace, to save, protect, and secure his People in their greatest troubles and most deadly dangers. Mordecai's faith in this black, dark, dismal day, was a notable faith indeed, and worthy of highest commendation. Faith can look through the perspective of the promises, and see deliverance at a great distance, salvation at the door; what though sense saith, Deliverance will not come, and what though reason saith, Deliverance cannot come: yet a raised faith gets above all fears, and disputes and says; Deliverance will certainly come, Redemption is at hand.  
Num. 13. 30. And Caleb stilled the People before Moses, and said, let us go up at once, and possess it, for we are well able to overcome it. Cap. 14. 9 Only rebel not ye against the Lord, neither fear ye the people of the Land, for 
Num. 13. 32, 33.  they are bread for us; their defence is departed from them, and the Lord is with us, fear them not. The Spies by their lies did what they could to daunt and discourage the People, by crying up the strength of the Anakims, and 
●um. 13. 23. to the 28.  the impossibility of the conquest, these hollow-hearted hypocritical Spies blow hot and cold almost in a breath; First, they make a narrative of the fruitfulness of the Land, and presently they conclude, that it was a Land that was not sufficient to nourish the inhabitants, yea, a 
Verse 32.  Land that did devour the inhabitants. Liars have no Iron memories. But now behold to what a mighty pitch Caleb's faith is raised. [Let us go up at once, and possess it, for we are able to overcome it.] Or nearer the Hebrew, Marching up, march up, subduing subdue. Let us, saith believing Caleb, march up to the land of Canaan courageously, resolutely, undauntedly, for the day is our own, the Land is our own, all is our own. [They are bread for us,] we shall make but a breakfast of them, we shall easily and as surely root them out, and cut them down with our swords, as we cut the bread we eat. [Their defence is departed from them.] In the Hebrew it 
Psalm 91. 1. Ps. 121. ●, 6.  is, Their shadow is departed from them; the shadow you know guards a man from the scorching heat of the Sun. Caleb by faith, saw God with drawn from them, by the eye of his faith he looked upon them as a people without a fence, a shadow, a guard, a covert, a protection, and therefore, as a people that might easily be subdued, and destroyed. His faith told him, that it was not their strong Cities, nor their high walls, nor their sons of Anack, that could preserve, shelter, secure, or defend them, seeing the Lord had forsaken them, and would be no longer as a shadow or a shelter to them [And the Lord is with us,] to make us victorious, to tr●ad down our enemies, and to give us a quiet possession of the good Land.  
So Dan. 3. 16. Shadrach, Meshach, and Abednego answered and said to the King: O Nabuchadnezzar, we are not careful to answer thee in this matter. Ver. 17. If it be so, our God whom we serve, is able to deliver us from the burning fiery Furnace, and he will deliver us out of thy hand, O King. In the fiery Furnace they are protected by 
Josephus Antiq. p. 259, 260.  a divine providence, they escape death beyond all men's expectations, for the fire touched them not, neither could it burn during their abode in the Furnace, for God so fortified their bodies that they could not be consumed by fire; which accident made them in great estimation with the King, for that he saw, that they w●re virtuous, and beloved of God, and for that cause they were highly honoured by him. Here is a fiery Furnace before them, and a proud, boasting, tyrannical, enraged Prince domineering over them, for not obeying his Idolatrous will. Now to what a mighty pitch is their faith raised? [Our God whom we serve, is able to deliver us, and he will deliver us.] Their faith was bottomed upon their propriety in God. [Our God,] and upon the power, providence, and all-sufficiency of God. [Is able to deliver us,] and upon the gracious readiness, and willingness of God. [And he will deliver us out of thy hand, O King.] When dangers are greatest, then God commonly raises the faith of his people highest, faith doth most and best for us, when we are at a dead lift. It 
Heb. 11. 34.  quenches the violence of fire, as the Apostle speaks, pointing at the faith of these three Children, or rather Champions; though now the fiery Furnace was heat seven times hotter, than it used to be at other times, yet such was the strength, and might, and power of their faith, that it so quenched the flames, that they had not one hair of their heads singed, nor their coats changed, 
Dan. 3. 27.  nor the smell of fire found upon them; and thus the blessed Martyrs may be said by their faith, patience, and constancy to quench the violence of the fire, though their bodies were consumed to ashes in the fire. So Dan. 6. 16. Daniel is cast into the den of hungry, enraged Lions; innocent Daniel is exposed to the cruel paws, and hungry jaws of Lions. This Kind of capital punishment, was not unusual among the Babylonians, the Medes, and Persians, and among the Romans also, with whom it was a common saying in Tertullian's time, Let the Christians be cast to the Lions. The faces of the 
A●os ●. 8.  Lions are stern, and their voices are terrible, they are roaring and ravening, they are greedy of their prey; they are vigilant and subtle, lying in wait to get their prey, they sleep little, and when they sleep it's apertis 
Psalm 17. 12.  oculis, With open eyes; they mind their prey much, and are cunning to catch it; the Lion hides himself, and when the prey comes near he suddenly surprises it: they are proud and stately, they go alone, they eat not with the Lioness, much less with other creatures, they will not stoop to any, or turn away from any, they do what 
Prov. 30. 3. Nah. 2. 12. 2 Kin 17. 6. Prov. 28. 15 1 Pet. 5. 8.  they list; they are most cruel, bloody, devouring creatures; they have terrible claws, sharp teeth, and are strong and mighty to crush and break the bones; and it is very dangerous to meddle with Lions. Num. 24. 9 He layeth down as a Lion, as a great Lion, who shall stir him up? Lions if offended and provoked, are very revengful; in the hunting or taking of Lions, the Lion observes who wounds him, and on him if possible he will be revenged. Aelian tells of a Bear that came into a Lion's den, and bitten the whelps she found there; the Lion returning, the Bear to shift for herself got up into a high tree, the Lioness watched at the foot of the tree: the Lion ranged abroad in the woods, and meets with a man that had an axe, and used to fell trees; this man the Lion brings to the den, showed him the wounded whelps, directs him to the tree where the Bear was, which he cut down; the Bear being torn in pieces, the man was safely dismissed. By these hints we may guests at the deadly danger, that Daniel was in. Some Writers tell us, that if a cloth be cast upon the eyes of a Lion 
Aristot. Pliny, Pererius.  to cover them, he will not hurt a man. 2. Or if he be full. Josephus, to illustrate the History, saith, that these 
Josephus Antiq. pag. 262, 263.  Princes pleaded before the King, saying, that the Lions were full and gorged, and therefore they would not touch Daniel; which he hearing being displeased with their injurious malice, said, that the Lions should now be said, and then they cast in to see, when they were gorged, whether they could likewise escape; but this being done they were suddenly destroyed, before they came 
Dan. 6. 24.  to the bottom of the d●n. To what a fatal end came these Informers? as to their wives and children, that were cast into the den of Lions; it is most probable, that they were accessary to that wicked conspiracy against Daniel, by stirring up and provoking their Husbands and Fathers, to engage all their power, interest, and policy against him, and never to suffer a poor captive to be advanced in honour and dignity above them; and how just and righteous a thing was it with God, that they who had plotted together, and contrived together, the ruin and destruction of a holy innocent person, that these should suffer together, and go to the den together, and be torn in pieces together. Sinners look to yourselves: if you will sin with others, you must expect to suffer with others. 3. Or if a man hath been beneficial to him. 4. Or if a man lieth prostrate before him, in the manner of a supplicant; but Daniel was not safe, he was not secured by any of these means, but God secured him in the midst of these dreadful dangers by the ministry of an Angel. [My God hath sent his Angel, and hath shut the Lion's mouths, that they have not hurt me, Dan. 6. 22.] Others say, that God secured Daniel, by taking away the Lion's hunger from them, at that time, and by causing in them a satiety. And some tell us, that God secured him, by raising such a fantasy in the Lions that they looked upon Daniel, not as a prey, but as on one, that was a friend unto them. But now in the midst of this dreadful danger, how doth Daniel's faith sparkle and shine, Ver. 23. Then was the King exceeding glad for him, and commanded that they should take Daniel up out of the den; So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God. Daniel in a fiery Furnace, looks upon God as his God, in the midst of the flames he acts faith upon the power of God, the promises of God, etc. Of all living creatures Lions are most fierce, cruel, and irresistible, and yet such was the strength and force of Daniel's faith, that it stopped their mouths; though Daniel 
See Heb. 11. 33. Judg. 14. 6. 1 Sam. 37, 34.  was but one man, yet such was the power of his faith, that it stopped the mouths of many Lions. As Luther says of prayer, so may I say of faith; it hath a kind of omnipotency in it, its able to do all things, est quaedam omnipotentia precum. Thus you see by these famous instances to what a mighty pitch the Lord has raised the faith of his People, when they have been in the greatest troubles, deepest distresses, and most deadly dangers; And this is the first way wherein the Lord doth manifest his favourable, his signal, his eminent presence with his People, in their greatest troubles, deepest distresses, and most deadly dangers. But,  
Secondly, the Lord doth manifest his favourable, his signal, his eminent presence with his People in their greatest troubles, deepest distresses, and most deadly dangers, 
Feri Domine, feri, said Luther, strike while thou pleasest Lord, only to thy correction, Add instruction, ut quod noceat, doceat.  by his teaching and instructing of them, Psalm 94. 12. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy Law. This divine presence turns every lash into a happy lesson. In this Psalm the holy Ghost useth six arguments to prove, that a man is blest who is chastened; First, because he is instructed by being afflicted as here. 2. Because the end why God lays affliction on his People is to give them rest; from the days of adversity, Verse 13. 3. Until the pit be digged for the wicked in the same Verse, until the cold grave hold his body, and hot hell hold his soul. 4. Because God will support them under all their afflictions, when God casteth his People into the Furnace of afflictions, his everlasting arms shall be underneath them; though God may cast down his People, yet he will never cast off his People. 5. Because there shall be a glorious restauration, Ver. 15. Judgement shall return unto righteousness. 6. Because all the upright in heart shall follow it, in the same Verse, viz. in their affections they are carried out after it; earnestly desiring that dear day, when God will unriddle his providences, and clear up his proceed with the sons of men. Jerom writing to a sick friend, hath this expression: I account it a part of unhappiness not to know adversity, I judge you to be miserable, because you have not been miserable. Demetrius saith, nothing seems more unhappy to me, than he to whom no adversity hath happened. Impunitas securitatis mater, virtutum noverca, 
Bern.  Religionis virus, tinea sanctitatis; Freedom from punishment is the mother of security, the stepmother of virtue, the poison of Religion, the moth of holiness. It was a speech of 
Gaspar Olevianus.  a Germane Divine in his sickness, In this disease (saith he) I have learned how great God is, and what the evil of sin is, I never knew to purpose what God was ●efore, nor what sin meant before; Gods corrections are our 
Schola cru●is, schola lucis. Isa. 26. 9 Prov. 3. 12, 13. cap. 6 23.  instructions, his lashes our lessons, his scourges our schoolmasters, his chastisements our advertisements; and to note this the Hebrews and Greeks both express chastening and teaching by one and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 musar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the latter is the true end of the former, according to that in the Proverb, Smart makes wit, and vexation gives understanding. Job 36. 8. And if they be bound in fetters, and be holden in cords of affliction. Verse 9 Then be showeth them their work, and their transgressions that they have exceeded. Verse 10. He openeth also their ear to discipline, and commandeth that they return from iniquity. Sanctified afflictions open men's ears to discipline, and turn them from iniquity, which is a piece of learning that a Christian can never pay too dear for; Affliction is verus Scripturae commentarius, An excellent comment upon the Scripture; Afflictions make way for the word of the Lord to come to 
Affliction sanctified, is Lex practica, a practical Law.  the heart. Bernard had a brother of his, who was a riotous and profane Soldier; Bernard gives him many good instructions, and admonitions, etc. but his brother slighted them, and made nothing of them; Bernard comes to him, and puts his hand to his side, One day (saith he) God will make way to this heart of yours by some spear or lance: and so it fell out; for going into the wars, he was wounded, and then he remembers his brother's instructions and admonitions, and then they got to his heart, and lay upon it to some purpose. Job 33. 16. Then he openeth the ears of men, and sealeth their instruction. Oculos quos peccatum claudit, poena aperit, 
Greg.  The eyes that sin shuts, afflictions open. The cross opens men's eyes, as the ●asting of honey did Jonathan's. By correction God seals up instruction, God sets on the one by the other, as when a Schoolmaster would have a lesson learned indeed, he sets it on with a whipping. As Gideon taught the Elders of the city and the men of Succoth with the thorns and briers of the wilderness, so 
Judg. 8. 16.  God teaches his People by affliction many a holy and happy lesson. By afflictions, troubles, distresses, and dangers, the Lord teaches his People to look upon sin as the most loathsome thing in the world, and to look upon holiness as the most lovely thing in the world. Sin is never-so bitter, and holiness is never so sweet, as when our troubles are greatest, and our dangers highest. By afflictions the Lord teaches his People to sit lose from this world, and to make sure the great things of that other world. By affliction God shows his People the vanity, vexation, emptiness, weakness, and nothingness of the Creatures; and the choiceness, preciousness, and sweetness of communion with himself, and of interest in himself. Christ though he knew yet learned he obedience, by the things which he suffered, that is, he 
Heb. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, N●cumenta documenta.  shown obedience more than before; Not as if Christ were to go to School to learn, or as if by certain acts he were to fit himself for obedience; he did not learn that which he knew not before, but did that which he did not before; he that was put upon the trial of his obedience, he came to know by experience, what a hard matter it was thus to obey God. By God's favourable presence a man comes to learn many lessons in a time of adversity, which he never learned in a day of prosperity: for we are like idle boys and bad scholars, that learn best when the rod is over us. Hezekiah was better 
Isa. 39 1, 2, 3, 4. 5.  upon his sick bed, than when he was showing of his treasures to the Ambassadors of the King of Babylon; and David was a better man, when he was in his wilderness 
Psalm 30. 6, 7.  condition, than when he set upon his Royal throne; the Jews are ever best, when in the worst condition; the Athenians would never mend tell they were in mourning. When Munster lay sick, and his friends asked him how he did, and how he felt himself? he pointed to his sores and uleers (whereof he was full) and said, These are Gods gems and jewels wherewith he decketh his best friends, and to me they are more precious than all the gold and silver in the world. Here, as that Martyr phrased it, we are but learning our A. B. C. and our lesson is never passed Christ's Cross, and our walking is still home by weeping cross. Usually men are worst in a prosperous condition; in a prosperous condition God speaks to us, 
Je●. 2. 21.  and we mind him not. I spoke to thee in thy prosperity, but thou wouldst not hear: and this hath been thy manner from thy youth upwards. Pope Martin reported of himself, that whilst he was a Monk, and lived in the Cloister, he had some evidences for Heaven, when he was a Cardinal, he began to fear and doubt, but after he came to be Pope, he utterly despaired. The Lord never shows more of his favourable, signal, and eminent presence, than by teaching of his People many gracious and Gospel lessons by their great troubles, deep distresses, and most deadly dangers. But,  
Thirdly, the Lord doth manifest his favourable, his signal, his eminent presence with his People, in their greatest troubles, deepest distresses, and most deadly dangers, by raising, strengthening, and acting, their suffering graces, viz. their faith, hope, love, patience, prudence, courage, boldness, zeal, constancy. Thus in the Text, The Lord stood by me, and strengthened me. He put new life, and strength, and vigour into all my graces; although there are habits of grace always resident in the 
Isay 64. 7.  hearts of the Saints, yet those habits are not always in exercise. The habits of grace cannot act of themselves, there must be renewed strength imparted to set them on 
Psalm 119. 35. Christ is the divers winds, both cold & hot, moist and dry, binding and opening, North & South, and therefore what wind so ever blows, it shall blow good to his People.  work. Make me to go in the path of thy Commandments, for therein do I delight. Though David had a spirit of new life within him, yet he could not actually walk in the path of God's precepts, till by an additional force he was set a going. Cant. 4. 16. Awake, O North wind, and come thou South wind, blow upon my garden, that the spices thereof may flow out. By the garden we may safely understand a sanctified soul, and by the spices in this garden we may understand the several graces planted in the soul; now these spices can never flow out, and send forth their fragrant smell, till the North and South wind blows upon them. Habitual grace cannot operate and dilate, and put forth itself into exercise, till by the concurrent presence and assistance of Christ it is educed into act; no Saint can act that grace he hath received by his own strength, without the presence and assistance of Christ, 1 Cor. 15. 16. But by the grace of God, I am what I am; and his grace, which was bestowed upon me, was not in vain, but I labour more abundantly than they all, yet not I, but the grace of God, which was with me. He does not say, the grace of God which was in me, that habitual grace which I had: but, The grace of God which was with me. So than it is not the strength of habitual grace, that will carry a man through doing or suffering work, but the auxiliary, the assisting, the conquering grace of Jesus Christ; it is his grace with us, more than his grace in us. So John 15. 5. Without me ye can do 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separate from me, or apart from me. Erasm. sine me. Beza, se●rsim a me. Members divided from the ●ead, cannot live, so here.  nothing. Ye that are my Disciples, ye that have the spirit of Jesus Christ, Without me ye can do nothing; the habits of grace, the actings of grace, and the perfecting of grace are all from Jesus Christ. It is more emphatical in the original, for there you have two negatives, cannot, do nothing; He does not say, without me ye cannot do many things; but, Without me ye can do nothing; nor he does not say, Without me ye can do no great thing; but, Without me ye can do nothing; nor he does not say, Without me ye can do no difficult thing; but, Without me ye can do nothing; nor he does not say, Without me ye can do no spiritual thing; but, Without me ye can do nothing. What ever a Saint may do, by the power of gifts, or habits of grace received, yet he can do nothing in a lively spiritual acceptable way, without the presence of Christ, without a constant dependence upon Christ, without a sweet and special communion and fellowship with Christ; if we cannot put forth a natural action without him, for in him, we live, move, and have our being; how much less can 
Acts 17. ●8.  we perform a spiritual action, in a spiritual manner, without his presence and assistance? Let the King sit 
Cant. 1. 12.  but at his table, and then our spicknard will send forth a sweet smell; that is, let Jesus Christ be but present with us, and then our graces, which are compared to spicknard will send forth a sweet smell; sitting at the table with King Jesus, intimakes the sweetest friendship 
1 Kings 10. 8.  and fellowship with him. It was held a great honour and happiness to stand before Solomon, what is it then to sit with Christ at his table? [My spicknard sendeth forth the smell thereof,] that is, My faith is actuated, and all my other graces are exercised and increased; Christ's presence puts life into all our graces. Fear thou not, for I am with thee; be not dismayed, for I am thy God: I will 
Isa. 41. 10. Luke 21, 14, 15.  strengthen thee, yea I will uphold thee with the right hand of my righteousness. 2 Cor. 12. 10. When I am weak then am I strong. When I am weak in myself, then am I strong in Christ. If the Sun shine upon the Marigold, 
Mal. 4. ●.  how soon does the Marigold open, so when the Sun of righteousness does but shine upon a Christians graces, how do they open and act! To show how the presence of Christ has acted the faith, love, courage, boldness, and patience, etc. of the Saints in the Old and New Testament, the primitive Christians and the Martyrs, in the latter ages of the world, when they have been in their greatest troubles, deepest distresses, and most deadly dangers, would take up more than a little time, besides in my other writings, I have opened these things more fully to you, and to them I must refer you. And therefore.  
Fourthly, the Lord doth manifest his favourable, signal, and eminent presence with his People, in their greatest troubles, deepest distresses, and most deadly dangers, by laying a Law of restraint upon every wicked man, and by bridling and checking their fury and insolency, that they shall not add afflictions to the afflicted as otherwise they would; as he did upon Laban, Gen. 31. 24. And God came to Laban the Syrian in a dream by night, and said unto him, take heed that thou speak not to Jacob, either good or bad. Verse 29. It is in the power of my hand to do you hurt; but the God of your Fathers spoke unto me yester night, saying, take thou heed that thou speak not to Jacob either good or bad. See what a law of restraint God laid upon Esau, Gen. 33. 1, 2, 3, 4. and upon Abimelech, Gen. 20. 6, 7, 8, 17, 18. and upon Benhadad, 1 Kings 20. 1, 10, 29, 30. and upon Haman, as you may see by comparing the 3. and 6. chapters of Esther together; and upon Pharaoh, Exod. 15. 9, 10. and upon Senacherib, Isa. 37. 28, 29, 33, 34, 35, 36. and upon Herod, Acts 12, Maximinus set forth a proclamation engraven in 
History of the Council of Trent pag. 417.  brass, for the utter abolishing of Christ and Religion: he was eaten up of louse. Valens, being to subscribe an order for the banishment of Basil, was smitten with a sudden trembling of his hand, that he could not subscribe the order; afterwards he was burned to death by the Goths.  
Domitian, the author of the second persecution against the Christians, having drawn a catalogue of the names of such as he was to kill, in which was the name of his own Wife, and other Friends; upon which he was by the consent of his Wife, slain by his own household servants with daggers in his privy Chamber; his body was buried without honour, his memory cursed to posterity, and his Arms and Ensigns where thrown down and defaced. Julian vowed to make a sacrifice of the Christians upon his return from the wars, but in a Battle against the Persians, he was deadly wounded, and throwing his blood in the air, in a high contempt of Christ, he died with that desperate blasphemous expression in his mouth, Vicisti tandem Galiaee, Thou Galilean 〈◊〉 overcome me.  
Faelix, Earl of Wurtenburg; was a great persecutor of the Saints, and did swear, that ere he died he would ride up to the spurs in the blood of the Lutherans; but the very same night, wherein he had thus sworn and vowed, he was choked in his own blood.  
The Judgements of God were so famous and frequent upon the persecutors of the Saints in Bohemia, that it was used as a proverb among the Adversaries themselves, That if any man were weary of his life, let him but attempt against the Piccardines (so they called the Christians) and he should not live a year to an end. By these short hints you may see, that all along God has made good, that Word, that is more worth than a world: 
Psalm 76, 10. Heb. Gird, that is, keep it within compass as with a Girdle.  Surely the wrath of man shall praise thee, and the remainder of wrath shalt thou restrain. Heb. Shalt thou gird, that is curb, and keep within compass; or as the Greek hath it, It shall keep holy day to thee, that is, cease from working, or acting outwardly, how restless soever it be within. [The remainder of wrath shall thou restrain,] that is, those that are left alive of thy wrathful enemies, that have still any malice against thy People, thou wilt curb and restrain, and not suffer their wrath to be so great as formerly; or if they go about to recruit their forces, and to set again upon thy People, thou wilt set such bounds to their wrath, that they shall not accomplish their desires, nor shall they proceed one step further, than shall make signally for thy glory and thy People's good, so some carry the words. The more eager and furious the enemies are against God's People, the more honour and glory will God get in protecting and securing his People, and in girding, binding, and tying up their enemies: were it not for this favourable, signal, and eminent presence of God with his People, in their greatest troubles, deepest distresses, and most deadly dangers. Wicked men would still be a multiplying of their sorrows increasing their troubles, and adding of burden to burden, 'tis this favourable presence of God, that binds wicked men over to their good behaviour, and that chains them up from doing that mischief, that they design and intent. But,  
Fifthly, The Lord does manifest his , signal and eminent presence with his People, in their greatest troubles, deepest distresses, and most deadly dangers, by guiding and leading them into those paths and ways, which make most for their own peace and quiet, safety 
Exod. 13. 21, 22. Isa. 63. 12, 13, 14. Psalm 5. 8. The Apple of the eye is the tenderest piece of the tenderest part. Heb. Ishon of Ish, as pupilla of pupa, because therein appears the likeness of a little man, or because a man is to be prized above all other Creatures, as so God esteemeth his people above all the world, Heb. 11. 38  and security, contentation and satisfaction, happiness here and blessedness hereafter. Deut. 32. 10. He found him in a desert land and in the waste bowling wilderness: he led him about, he instructed him, he kept him as the apple of his eye. A Wilderness condition is, you know, a condition of straits, wants, deep distresses, and most deadly dangers; now when his People were in this condition, he instructs them by his words and works, and he takes them by the hand (as I may say) and leads them with all care, tenderness, gentleness, and sweetness, as a man would do a poor helpless Infant which he should find in a desert, in a waist howling wilderness. God never left leading of his People, till he had brought them at last through the wilderness, to the land of Canaan. Ah this leading presence of God turns a wilderness into a Paradise, a desert into a Canaan: let a Christians troubles, distresses and dangers be never so many or never so great, yet as long as he has the guiding presence of God with him, he is safe from dangers in the midst of dangers; the fire shall not burn him, nor the waters overflow him, Isa. 43. 2. Psalm 107. 4. They wandered in the wilderness in a solitary way, they found no City to dwell in. Verse 5. Hungry and thirsty, their soul fainted in them: Verse 6. Then they cried unto the Lord, in their troubles, and he delivered them out of their distresses. Here you see their great troubles, deep distresses, and most deadly dangers; and now God gives them his hand, Verse 7. And he led them forth by the right way; that they might go to a City of habitation; that is to a state of settlement say some, to Jerusalem say others, or to that City which hath foundations whose builder and maker is 
Heb. 11. 10.  God, saith another. In that 32. Psalm you may see David's great troubles, deep distresses and most deadly dangers: Verse 3. When I kept silence my bones waxed old, through my roaring all the day long, Verse 4. For day and night thy hand was heavy upon me, my moisture is turned into the drought of summer, Selah: But will God be his guide now? O yes, Verse 8. I will instruct thee, and teach thee in the way which thou shalt go: I will guide thee with mine eye. Let the hand of the Lord be never so heavy upon a person, yet the presence of God guiding and instructing 
Isa. 30. 21. Psalm 73. 24.  of him, will keep him from utter fainting and sinking under that hand. When the People of God are 
Psalm 25. 9, 12. Psalm 5. 8.  in their greatest troubles, deepest distresses, and most deadly dangers, he leads and guides them, 1. into supernatural ways, Prov. 15. 24. The way of life is above to the Wise. He hath his feet where other men's heads are, and (like an heavenly Eagle) delights himself in flying high. 2. Into good ways, Jerem. 6. 16. 3. Into straight and strict ways, Mat. 7. 14. Hence they are called right or strait paths, which lie betwixt two extremes; or if you will, which directly lead you to the view of Heaven: they are paths which lie level with the rule, and with the end, a man may see Salvation and Heaven at the end of them. 4. Into pleasant ways, Prov. 3. 17. Her ways are ways of pleasantness, and all her paths are peace; such as were those of Adam before his fall, strawed with roses, and paved with peace; some degree of comfort, pleasantness & peace follows every good action, as heat accompanies fire, as beams and influences issue from the Sun. 5. Into right paths, Prov. 4. 11. I have taught thee in the way of wisdom: I have led thee in right paths. Hosea 1. 9 The ways of the Lord are right and the righteous shall walk in them: The ways of his will, the ways of his Word, and the ways of his worship are all right ways, they carry us on in a strait line unto a right end. 6. Into old and ancient ways, Jer. 6. 16. Ask for the old paths, where is the good way and walk therein, and ye shall find rest to your souls, Jerem. 18. 15. They have caused them to stumble in their way from the ancient paths. The ways of holiness are of the greatest, highest, and ancientest antiquity; the first ways of Adam were ways of holiness; the ways of sin are of a later Edition, than the ways of holiness; God stamped his Image of holiness upon Man, before ever Satan assayed to tempt him: holiness is of the ancientest house, of the greatest antiquity, sin is but an upstart, holiness is the first born: the way of holiness is the eldest way, the way of holiness is gray-headed, and of ancientest institution, all other ways are but of yesterday, they are but new ways to the ways of holiness. The stamp of Antiquity upon many things is a praise and an honour to them, as old gold, old friends, old manuscripts, old monuments, old scars, and old holiness; the stamp of Antiquity upon the ways of holiness, is the praise and honour of the ways of holiness. 7. Into paths of righteousness, Psalm 23. 3. He lead● me in paths of righteousness for his name's sake; or in plain, smooth, easy paths, or in sheep's tracts, wherein I may walk unweariedly and unblamably; herein he alludes to the Shepherds care in leading his sheep gently, in fair and and plain ways, and not through deep mire, brambles, and briers, or over craggy ways, that must needs be hard and troublesome for them to go in: The word here used is Metaphorical; sometimes respecting the blind, who cannot walk without a guide; sometimes little or weak children, who cannot go without a leader; and here the weak and wand'ring sheep, which stand in need of the Shepherd, to go in and out before them. 8. Into paths of Salvation, Acts 16. 17. Th●se men are the servants of the most high God, which show unto us the way of salvation. 9 Into ways of truth, 2 Petr. 2. 2. And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken off. [The way of truth] that is the true Christian Religion reveiled from heaven, which shows the way to true happiness, to Eternal salvation. 10. Into ways of uprightness, Prov. 2. 13. Who leave the paths of uprightness, to walk-in the way of darkness. Now when the People of God are in their greatest troubles, deepest distresses, and most deadly dangers, the Lord by leading them 1. Into supernatural ways. 2. Into good ways. 3. Into strict and strait ways. 4. Into pleasant ways. 5. Into right ways. 6. Into old and ancient ways. 7. Into righteous ways. 8. Into ways of salvation. 9 Into ways of truth; and 10. Into ways of uprightness does gloriously manifest his favourable, his signal, and his eminent presence with them. There is nothing below a mighty presence of God, that can enable a Christian (especially when he is under great troubles, and in deep distresses, and most deadly dangers) to do these five things: 1. To approve of the ways of God. 2. To choose the ways of the Lord. 3. Highly to prise them. 4. To delight and take pleasure in them. 5. To walk in them and to keep close to them; and yet in all these five things the Lord doth greatly and graciously help his poor People, when they are as it were in the very mouth of the Lion. But  
Sixthly, The Lord doth manifest his favourable presence, his signal and eminent presence with his People, in their greatest troubles; deepest distresses, and most deadly dangers, by encouraging, imbolding, animating and heartening up his People, in the midst of all their troubles, distresses and dangers, and by putting new life, spirit, and mettle into them; when they are 
2 Chron. 13. 12. Numb. 13. 32. 33. compared with 14. 9  even in the very mouth of the Lion: Josh. 1. 6. Be strong and of a good courage. Verse 7. Only be thou strong and very courageous. Verse 9 Be strong and of a good courage: be not afraid, neither be thou dismayed, for the Lord thy God is with thee, whithersoever thou goest. Joshua was a swordman as well as a bookman, he had his name changed from Oshea to Joshua, from 
Num. 13. 16.  let God save, to God shall save. Christ will never want a Champion, tostand up for his Church; if Moses dies Joshua shall stand up: There shall be a succession of swor● men, and bookmen, of Rulers and Teachers, to ca●●y on Christ's work in the world, till the top-stone 
Zach. 4. 7. M●iach. 2. 15.  be laid, with grace unto it. The residue of the Spirit is with the Lord, and therefore he can and will put such an anointing of his Spirit upon one and another, as shall fit them to carry on his works in the World. Joshua was very valiant, and a man of singular good 
Moses had a special command from God to charge Joshua to be courageous, Deut. 1. 38. cap. 3. 28. God himself also lays the same command upon him, Deut. 31. 23.  mettle; yet because he was sure to meet with such troubles, deep distresses, and deadly dangers, as would put him to it, therefore he is pressed so frequently to be courageous, Verse 6. Be strong and of good courage. Verse 7. Only be thou strong and very courageous. Verse 9 Be strong and of a good courage. Verse 18. Only be strong and of a good courage. Deut. 31. 7. And Moses called unto Joshua and said unto him, in the sight of all Israel, be strong and of a good courage, etc. And why all this? not because Joshua had discovered any faint-heartedness or cowardice, but because the work he was to undertake was so weighty and perilous, in regard of those many and mighty Nations, whom he was to destroy, and plant the Israelites in their room: the work that Joshua was to undertake was attended with many great difficulties and dangers, in respect of the Enemies he was to encounter, as being men of vast and Giantlike statures and strength, and dwelling in Cities with high walls and strongly fortified. Now the main Argument to raise his courage and mettle, is drawn from God's special presence and assistance, Joshua 1. 9 For the Lord thy God is with thee, whithersoever thou goest. We are not to understand it of God's general presence in all places, but of his special, favourable, signal, and eminent presence, which God would manifest in his preservation and protection, notwithstanding all the difficulties, enterprises, dangers and Enemies that he was to encounter with. So 2 Chron. 32. 7. Be strong and courageous, be not afraid nor dismayed, for the King of Assyria, nor for all the multitude that is with him: for there be more with us than with him. Verse 8. With him is an arm of flesh, but with us is the Lord our God, to help us, and to fight our battles, etc. At this time the King of Assyria was the greatest Monarch in the world, and the most formidable Enemy Israel had: he had a mighty Army, for there was a hundred fourscore and five thousand of them slain in one night. 
Verse 21.  Now the great thing they were to mind and attend was, to look narrowly to it, that the favourable, signal and eminent presence of God with them, did raise all their hearts above all discouragements, fears and dismayedness, what is the chaff to the whirlwind? what are thorns and briers to a consuming fire? what is an arm of flesh, to the arm, strength; and power of a God? what is weakness to strength, and the nothing Creature to the Lord of Hosts? Now if the special, signal presence of God with his People in their greatest troubles, and most deadly dangers, won't put singular courage, life, and mettle into them, what will? Acts 23. verse 10. And when there arose a great dissension, the chief Captain, fearing l●●● Paul should have been pulled in pieces of them, commanded the Soldiers to go down, and take him by force from among them, and to bring him into the Castle. Verse 11. And the night following the Lord stood by him, [namely in a vision, or in a dream, or in an ecstasy,] and said be of good cheer Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. The favourable, signal presence of the Lord with him, turned ●is Prison into a Palace. Mr. Philpot being a 
Act. and Mon. 1663.  prisoner for the testimony of Jesus, writes thus to his Friends: Though I tell you, that I am in hell, in the judgement of this world, yet assuredly I feel in the same the consolation of heaven, I praise God: and this loathsome and horrible prison, is as pleasant to me, as the walks in the garden of the Kings-Bench. When Paul was in 
See Act● 27. ●3. 24.  great danger the Lord stood by him, to cheer, comfort, and encourage him: Now God claps him on the back, and puts new life, and mettle into him.  
When Dionysius was given up by the Executioner to be beheaded, he remained constant and courageous, saying, come life, come death, I will worship none but the God of Heaven and Earth.  
When Chrysostom had told Eudoxia the empress that for her covetousness, she would be called a second Jezebel she thereupon sent him a threatening message, to which he gave this stout and resolute answer: Go tell her, Nil nisi peccatum timeo, I fear nothing but sin.  
When the Executioner had kindled the fire behind Jerom of Prague, he bade him kindle it before his face, for (said he) if I had been afraid of it, I had not come to this place, having had so many opportunities offered me to escape it; At the giving up of the ghost, he said▪ [Hanc animam in flammis offero Christe tibi,] This soul of mine in flames of fire, O Christ, I offer thee.  
The Emperor coming into Germany, sent for Luther to Worms, but many of his friends (from the danger they apprehended hanging over his head) dissuaded him from going; to whom he gave this prudent, courageous, and resolute answer, That these discouragements were cast in his way by Satan, who knew that by his profession of the Truth in so illustrious a place, his Kingdom would be shaken, and that therefore if he knew, that there were as many Devils in Worms, as there were tiles on the houses, yet he woul● go.  
The Germane Knight in his Apologetical Letter for Luther against the Pontifical Clergy, saith, I will go through with what I have undertaken against you, and will stir up men to seek their freedom, I neither care nor fear what may befall me, being prepared for either event, either to ruin you, to the great benefit of my Country, of myself to fall with a good conscienee, etc.  
William Flower (the Martyr) said, That the Heavens should assoon fall, as I will forsake my profession, or budge in the least degree from it.  
Apollonius being asked, If he did not tremble at the sight of the Tyrant? made this answer, God which gave him a terrible countenance, hath given also unto me an undaunted heart.  
When Gardiner asked Rowland Taylor, If he did not know him? etc. To whom he answered, Yea, I know you, and all you greatness, yet you are but a mortal man; and if I should be afraid of your Lordly looks, why fear ye not God the Lord of us all?  
Basil affirms of the primitive Christians, that they had so much courage and magnanimity of spirit in their sufferings, that many Heathens, seeing their heroic zeal, resoluteness, and undauntedness, turned Christians.  
When one of the ancient Martyrs was terrified with the threaten of his persecutors, he replied, There is nothing of things visible, nor nothing of things invisible that I fear, I will stand to my profession of the Name of Christ, and contend earnestly for the faith once delivered to the Saints, come on't what will.  
By these instances (which may be of great use in this trying day) you may clearly see, how the Lord has manifested his favourable, signal, and eminent presence to his People, in their greatest troubles, deepest distresses, and most deadly dangers, by raising up in them a spirit of courage, magnanimity, and holy gallantry. But,  
Seventhly, the Lord doth manifest his favourable, signal, and eminent presence to his People, in their greatest troubles, deepest distresses, and most deadly dangers, by preserving them from troubles in the midst of troubles, from dangers in the midst of dangers. Dan. 3. 25. He answered, and said, Lo, I see four men lose, walking in the midst of the fire, and they have no hurt, and the form of the fourth is like the Son of God. The presence of the Son of God preserves these three valiant Champions from dangers in the midst of dangers; They fell down bound in the fiery Furnace (saith my Author) and 
Polanus.  they walked lose in the midst of the fire without any hurt, for the Angel of the Lord descended together with them in the same moment, who shook the flames of the fire forth out of the Furnace, and preserved the Servants of God safe without any trouble, being cooled as it were with a de● coming upon them in a pleasant manner. But give me leave to say, that these words [One like the Son of God,] doth not argue that in this vision there was not a representation of the Son of God to come afterwards in the flesh; but rather, that this great mystery was here showed for the greater comfort of the faithful, that they might courageously bear all their sufferings, having the Prince and Head both of Angels and men present with them herein to mitigate their pains and carry them through with joy; this being a greater wonder of grace and love, then to have the protection of a mere Angel; concerning whose power also, whether he can change the nature of fire, that it shall not burn, is very doubtful and questionable, seeing this argueth omnipotency, which is in God alone, and not communicable to any Creature. Where by the way you may observe a strong and solid argument, to prove that Jesus is the Son of God, against all gainsayers, thus: He whom Nabuchadnezzar saw in the fiery Furnace, was the Son of God in an humane shape; but he was typically Jesus, 
Verse 22.  ergo, etc. The Major is proved, because he did that which none but God could do, viz. he qualified the most fierce and raging fire, which burned up some, coming but near it, and had no power at the same instant of time, so much as to sing a hair of the heads of others; The Minor is proved also, because God appearing in a glorious humane. shape at any time, was not God the Father or Holy Ghost, but God the Son; for no man 
1 John 13. 1 Tim. 6. 16. 1 Joh. 4. 12.  hath seen God at any time, but the Son hath revealed him; both when in him appearing in a humane shape under the Law, and when, under the Gospel, showing himself in the man Jesus, born of the Virgin Mary, and hypostatically united unto him. Exod. 3. 2. And the Angel of the Lord (that is Christ 
Christ is called the Messenger or Angel of the Covenant. Mal. 3. 1.  the Angel of the Covenant) appeared unto him in a flame of fire out of the midst of a Bush; and he looked, and behold, the Bush burned with fire, and the Bush was not consumed. Verse 3. And Moses said, I will now turn aside, and see this great sight, why the Bush is not burnt. The Hebrew word Seneh which is he used, signifies a Dry-bush, a Bramble-bush, whence the Mount and Wilderness is called Sinai, of the store of brambles that grew there, or of this Bush or Vision. Now for a Bush, a Dry-bush, a Bramble-bush to be all on fire and yet not consumed, this must be a wonder of wonders: but all this is from the good will of him that dwelled in the Bush. Out of these two Verses we may briefly observe these few things:  
First, the low, and weak, and brittle estate of the Church, represented by a Bush, a Dry-bush, a Bramble-bush; what more brittle, weak, base, low, and despicable, than a Dry-bush, a Bramble-bush? What is such a Bush good for but the fire, or to stop a gap, or some such inferior use? A Bush is a black, deformed, and uncomely thing. Corruption and affliction, sin and suffering renders the Saints very uncomely. The Church is compared not to a strong sturdy oak, but to a we●k brittle Bush, and Elsewhere to a Vine, a Dove, a Lamb, a Sheep, etc. all frail weak Creatures. It is good for all Saints to have low and mean thoughts of themselves for here they are resembled to a Dry-bush, a Bramble-bush. But,  
Secondly, a Dry-bush, a Bramble-bush pricks, wounds and vexes them that handle it roughly. This Bush is in Hebrew called Seneb, (as I have hinted before) which the Hebrews describe to be a shrub full of pricks, and without fruit, and so thick that a bird cannot enter without the ruffling and pulling off her feathers. Let the proud enemies of the Church look to themselves, for this Bramble-bush will vex, prick, wound, tear, and put them to the worst, when they have done their worst. In all the Ages of the World this Bramble-bush, the Church, hath been a cup of trembling unto all the People 
Zach. 12 2, 3.  round about, and a burdensome stone; so that all that burden themselves with it, shall be cut in pieces, though all the people of the Earth be gathered together against it. But,  
Thirdly, consider the cruelties of the Church's enemies is signified and represented by a fire; The Bush burns with fire: In this resemblance is shadowed out the oppressed, afflicted and persecuted estate of the Israelites in the Egyptian Furnace; and by fire here is meant the most painful terrifying and tormenting afflictions and miseries that should attend them. Great afflictions and persecutions are in Scripture commonly set out by fire, as the fiery trial, the fire of affliction. Fire is very painful, 
1 Pet. 4. 12. Lam. 2. 3, 4. Hab. 2. 13.  and tormenting (in which respects Hell-torments are compared to fire,) so are great afflictions, miseries, and sufferings; they are very painful and tormenting; they put persons into sore pain and travel. Next to the pangs of Conscience, and the pains of Hell, there are none to these pains and pangs that are bred and fed by sore afflictions, by terrible trials. It has been the lot and portion of God's dearest Children, to be exercised with very great and grievous afflictions, and that in order to the discovery of sin, to the embittering of sin, to the preventing of sin, and to the purging away of sin, and in order to the trial of grace, the discovery of grace, the exercise of grace, and the increase of grace; and in order to the weaning of them from this World, and to the completing their conformity to Christ, the Captain of their 
Heb. 2. 10.  salvation, who was made perfect through sufferings; & to ripen them for Heaven, and to work in them more, bowels of pity & compassion to those that are in misery & that sigh & groan under their Egyptian task masters.  
Fourthly, consider the eminence of their preservation, 
This fire was a supper natural fire for, 1. It continued without fuel to seed upon. 2. It kept below & ascended not. 3. It burned and consumed not. All which shows it to be a supernatural work.  though in the fire yet unconsumed. The Church of God was hot, yea all in flames, and yet not consumed. Let the fire be never so hot, so fierce, so furious, so spreading, the Church shall have a being, and live and bear up in the midst of the flames. If the Church like the Sea lose in one place it gits ground in another; when the worst of men, and Devils, and Informers have done their worst, the Lord will have a name among his People on Earth. The Church with the Lamp in the story laughs at all those winds, that would blow it out. Well may we stand amazed and wonder, that so flaming and terrible a fire, falling upon so contemptible a Bush, and so dry and despicable a shrub, should not presently turn it into ashes, for why is the fire too weak? O no. Is the Bush so strong, as to defend and secure itself against devouring flames? O no. Or is the Bush not apt to burn and consume by so fier●e a fire? O no. It is not from the impotency of the fire, nor from the strength or constitution of the Bush; for a dry Bramble-bush in the matter of it is as combustible as any chaff, and as easily destroyed as any stubble; but because the natural force thereof was restrained by the glorious power of God: for if God concur not with the nature of things, they cannot work nor show their kind. There are two inseparable qualities of fire: 1. To give light. 2. To burn; And yet Divine power divides and separates these two: for this fire giveth light, but burneth not. O what a mighty, what an astonishing preservation is here! The afflictions and sufferings of the Church are not a consuming fire, but a trying fire, as the fire in a Furnace consumes the dross, but tries the gold, and puts a new lustre, beauty, and glory upon it. Hesiod speaks of thirty thousand Demigods, 
Psalm 121. 4, Isa. 27. 3. Mal. 3. 17. Zach. 2. 8. Psalm 31. 20.  that were keepers of men; but what are so many thousand Gods, to that one God that neither slumbers nor sleeps, but day and night keeps his People as his Jewels, as the apple of his eye, that keeps them in his Pavilion as a Prince his Favourite. There is a Dialogue between a Heathen and a Jew; after the Jews return from captivity (all Nations round about them being enemies unto them) the Heathen asked the Jew, how he and his Contreymen could hope for any safety, because (saith he) every one of you is as a silly sheep compassed about with fifty wolves. I but, saith the Jew, we are kept by such a shepherd, as can kill all these wolves when he pleases, and by that means preserve his sheep. But,  
Fifthly, consider how this eminent preservation of his People from dangers in the midst of dangers is effected and brought about, and that is by the presence of the Lord Jesus Christ, the great Angel of the Covenant; for Moses saith expressly of this Vision, that the Lord appeared unto Moses, and God calleth unto him out of the midst of the Bush, & said Moses, Moses, etc. This calling of Moses by his 
Verse 4.  name, & the doubling of his name, in such a familiar & loving manner, was a sign of God's singular favour to Moses. Choice Favourites God frequently called by name, as 
Scipio by way of favour called the Citizens by their names, and so Cyrus upon the same ground called his Soldiers by their names.  you may see in those instances of Abraham, Isaac, and Jacob, etc. and so our Lord Jesus Christ called Peter by his name, & Nathanael by his name, & Mary by her name, etc.) The same presence of the Son of God, that preserved the three Children (or rather Champions) in that furious furnace of Nabuchadnezzar from burning or singeing, preserved the Bush, though not from burning, yet from consuming, by restraining the natural force of the fire, and strengthening the Bush against it. The Bush, the Church in the fire, came forth of the hottest Furnace that ever was kindled, not blacker nor worse, but brighter and better, & more glorious than the Sun in his strength; and all this from the presence of the Angel of the Covevenant that dwelled in the Bush. Divine presence can preserve a flaming Bush from being consumed. Witness our preservation to this day, though we have been as a burning Bush. God is in the midst of her, she shall not be 
Psalm 46. 5.  moved, God shall help her, and that right early. Heb. When the morning appeareth; that is, in the nick of time, when help shall be most feasonable and best welcome. The presence of the Lord in the midst of his Church, will secure her from being greatly moved in the midst of all those great dreadful confusions, that are abroad in the world. Hence the Church is called, Jehovah shammah, The Lord is 
Ezek. 48. 35.  there. His presence in Heaven, makes it heaven, & his presence in the Church, makes it happy and safe; Nothing shall disturb or harm them, that have the presence of God in the midst of them. The Church is built upon 
Mat. 16. 18.  a rock, she is invincible. Jer. 1. 8. Be not afraid of their faces, for I am with thee, to deliver thee, saith the Lord. 
Opposition is as Calvin writes to the French King Evangelii genius, the black Angel, that dogs the Gospel at the heels.  Verse 17. Tho● therefore gird up thy loins, and arise▪ and speak ●nto them all tha● I command thee, be not dismayed at their faces, lest I 〈◊〉 thee before them. Verse 18. For behold, I have made thee this day a defenced City, and an iron pillar and brazen wall against the whole Land, against the Kings of Judah, against the Princes thereof, against the Priests thereof, and against the people of the Land. Verse 19 And they shall fight against thee, but they shall not prevail against thee; for I am with thee, saith the Lord, to deliver thee. God's presence with his Messengers, is a guard, and a safeguard, all-sufficient against all opposition whatsoever. Earthly Princes and Sovereigns are not wont to go with those whom they send on Embassage, but God always goes along with those whom he sends, & will by his powerful presence protect & defend them, against opposers, at all times & in all places; when all others f●il and forsake us, Christ's presence is security sufficient, for If he be with us who can be against us? They must first prevail against him, before they can prevail against them, that withstand and oppose those whom he standeth by to back and protect. How comes this to pass, that 
In some cases a man were better lose his life, than be cowardly. Aristotle Eth., 3. cap. 1.  Jeremiah a man, a man alone, should bear up so stoutly, and stand so strong against Kings, Princes, Priests & People? 'tis from the signal presence of God with him. [I am with thee.] And what can all the great ones of the World, and all the wicked ones of the World, do against one Messenger of the Lord, that is armed with his glorious power? The Ambassadors of the King of Kings, and Lord of Lords, must not be terrified with the multitude of opposers, nor with the grandeur or greatness of opposers; but set the presence of the Lord against them all, and say as that noble Soldier Paedarelus (in Erasmus) did, to them that told him, of that numerous and mighty Army, which came against him, Tanto plus gloriae referemus, quoniam ●o plures superabimus. The number of oppose●● makes the Christian conquests the more illustrious. The more the Pharisees of old, and their Successors of late time have opposed the Truth, the more it hath prevailed; and ●is observable that the Reformation in Germany was much furthered by the Papists opposition, yea, when two Kings (amongst many others) wrote against Luther▪ viz. Hen●y the eight of England, and Ludovicus of Hungary; this kingly title being entered into the controversy (making men more curious to examine the matter) stirred up a general inclination towards Luther's opinion. So, Jerem. 15. 20. And I will make thee unto this People a fenced brazen wall, and they shall fight against thee, but they shall not prevail against thee; for I am with thee, to save thee, and to deliver thee, saith the Lord. When the Messengers of the Lord go on constantly and courageously in the faithful discharge of their duties, not relenting, or yielding, or complying with their greatest opposers, than they shall have such a signal presence of the Lord with them, as shall sufficiently protect them against all their enemies might and malice, wrath, and rage. Verse 21. And I will-deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible, or violent ones. Though thou shouldest fall into the hand of the wicked (id est, power) and into the hand of the terrible, and violent ones, yet they shall not hurt thee, nor harm thee, they shall not have their wills upon thee; when thou art in their hands I will lay a law of restraint upon their hearts, that they shall not mischief thee, nor triumph over thee; I will be sure to secure thee, and rescue thee from dangers in the midst of dangers. A gracious Messenger of the Lord in the midst of all oppositions (as chrysostom said of Peter) is a man made all of fire walking in stubble, he overcomes and consumes all opposition; all difficulties are but whetstones to his fortitude. The Moon will run her course though the dog's bark at it, so does the Traveller, and so will the faithful messengers of the Lord hold on in their way and work, let men and devils bark & do their worst.  
Moulin speaking of the French Protestants, said, When Papists hurt us for reading the Scriptures, we burn with zeal to be reading of them; he is a fool, we say, that will be laughed out of his coat; but he's a fool in folio that will be laughed out of his skin, out of his profession, out of his Religion, out of his principles, out of the ways of God, nay out of his soul, out of his salvation: because he can't endure to be, opposed, derided, or laughed at by lewd and wicked men. The Divine presence will make a man set light by such paper-shot.  
A gracious spirit is raised by opposition; the more opsition it meets with in a way of duty, the more resolute he is for it: So far is he from being afraid of the threaten of men, of the frowns of men, or of losing this man's favour, or of incurring such a man's displeasure, that his spirit riseth far more for it. It is with such a man as it is with the fire in Winter, the fire burns the hotter, because of the coldness of the air; So it is with all the Messengers of the Lord, who are inflamed in the way of their duty. Come to David, and tell him, O there is a Goliath, and he is come out with a spear like a weaver's beam, and 
1 Sam. 17. 4. to the 11. compared with Ver. 26, 27.  there is one that bears his target goes before him; where is he? saith David, I will fight with him, saith he. Difficulties and dangers do but whet and raise his spirit, he is not afraid of any uncircumcised Philistin. Ah, my Friends, this is a true noble spirit! Holy greatness of mind lies in this, when a man's spirit is born up upon the greatness of his God, and the goodness of his cause; and if that will not bear me out, saith such a soul, let me sink in it. I am content to perish. That's a good word, more worth than a world in a faithful Ministers eye, Ezek. 3. 8. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. Verse 9 As an Adamant, harder than a flint, have I made thy forehead; fear them not, neither be dismayed at their looks, though they be a rebellious house. The Adamant is the hardest of stones, it is Lapis servabilis, because it keeps itself by its hardness from all injuries, no weather, no violence of hammer, or fire will break it, or conquer it. God engages himself to give the Prophet such undaunted boldness, and invincible courage and constancy, as neither shame nor fear should prevail against. Divine presence, Divine assistance does always accompany a Divine call; such whom God sends he seconds, such whom he calls, he encourages, against all difficulties and discouragements, such as are called by Christ, and sent by Christ, shall never want the strengthening, comforting, coroborating, animating, and preserving presence of Christ: It is this Divine presence, that makes them stand it out, and show themselves like men; like men of courage, like men of God, and that secures them from dangers in the midst of dangers; in the greatest storms the Adamant shrinks not, it fears not, it changeth not its hue, no not in the least; Divine presence will keep gracious men from shrinking, fearing, and changing their way, their work, their Lord and Master, in the worst of storms that can beat upon them; in all winds and weather the Adamant is still the same, and so will all the faithful Messengers of the Lord be, what ever wind may blow upon them: The signal presence of God with them will keep them from fearing, fainting, flying, and preserve them from dangers in the midst of dangers. But,  
Eightly, The Lord doth manifest his favourable, signal and eminent presence with his People, in their greatest troubles, deepest distresses, and most deadly dangers, by frustrating and disappointing the plots, designs, counsels and contrivances of their powerful, subtle, secret, and malicious Adversaries, who would fain be multiplying of their troubles, sorrows, sufferings, 
The Thebans had a band of men they called Sacra C●hors, consisting of such only as were joined in bonds of love, and resolved to live and die together: these Jews under Nehemiah's command were such, and were therefore insuperable.  and miseries upon them, Nehem. 4. 8. And conspired all of them together, to come and fight against Jerusalem, and to hinder it. Verse 11. And our adversaries said, they shall not know, neither see, till we come in the midst amongst them, and slay them, and cause the work to cease. Verse 15. And it came to pass, when our Enemies knew that it was known unto us, and God had brought their counsels to nought, etc. The craft of the Church's Enemies, is never but accompanied with cruelty, and their cruelty is seldom without craft; the Devil lends them his seven heads to plot, and his seven horns to push; but in the things wherein they deal proudly God is above them, and by his presence with his People, he brings all their plots, counsels, and enterprises to naught: The Gunpowder Traitors betrayed themselves, and all came to light, though they had digged as low as hell, to hid their counsels from the Lord. The Enemies of the Jews in Nehemiah's time made great brags at first what they would do, but when they saw their plots discovered, and their purposes defeated, they are presently crestfallen, and have no mind nor courage to advance at all; so that to these Plotters may be fitly applied, that which Guicciardin saith of Charles the Eight, King of France, in his expedition against Naples: That he came into the field like thunder and lightning, but went out like a snuff; more than a Man at first,. and less than a Woman at last. In all the Ages of the World, the heads, the wits, the hands, the hearts and the tongues of the wicked have been engaged against the Just; they have been still a plotting and devising mischief against the favourits of heaven (as if Rebels could meddle with none but the Children of a King) and yet God's signal presence with his People, in point of affection and protection has blasted all their designs, and frustrated all their counsels; as the rage of wicked Men against the Saints have been endless, so it has been fruitless, because God has been in the midst of them. Haman 
Esther 3. 8.— ult.  plots against the lives, liberties and Estates of the Jews, but his plot was timely discovered, and seasonably prevented, and the grand Plotter and Informer detected, debased, condemned and executed. Esther 7. 10. So they hanged Haman on the Gallows, that he had prepared for Mordecai, then was the King's wrath pacified. The Kings of Persia had absolute and unquestionable power, to do whatsoever they listed: Quicquid libuit, licuit; all their Subjects, except their Queens, where no better than Slaves, whom they would they slew, and whom they 
Dan. 5. 19  would they kept alive: whom they would they set up, and whom they would they put down. Haman is here 
Esther 7. 9  without order of Law, more than the King's command, adjudged to be hanged; the truth is, it was a clear case, and the Malefactor was self condemned: Hang him therefore, saith the King; a short and just Sentence, and soon executed. Ah how soon is Haman fallen from the Palace to the Gallows, from the highest Stage o● honour, to the lowest stair of disgrace; from feasting with the King, to be made a feast for crows, and so lies wrapped up in the sheet of perpetual infamy: So let all thine Enemies perish, O Lord. It is a good observation of Josephus 
Vnde mihi contigit mirari nomen Dei, & sapien●iam & justi●iam ejus ●gnoscere, &c: Joseph. Ant. lib. 1. cap. 6.  upon Esther 7. 10. I cannot (saith he) but admire the Lords wisdom, and acknowledge hi● Justice, in that he not only punished him for his malice to the Church, but by turning his own mischief upon himself, hath made him an example to all posterity; hanging him up in gibbets, that others may take warning. Let all Plotters and Informers beware of making a match with mischief, they may have enough of it in the end. Haman was a main stickler for the Devil, who paid him his wages at last, with a witness, or if you will with a halter; Let all the Enemies of the Saints tremble at such ends, and be careful to avoid them, by flying such like foul and flagitious practices. The bloody plot being thus laid by Haman, the King's Minion, behold the footsteps of Gods favourable, signal, and eminent presence for his People, and 
Esther 4.  with his People, in their deadly dangers, and that in raising up in them a very great Spirit of faith, prayer, and mourning, and by raising an undaunted courage and resolution in Esther: And so I will go in unto the 
Verse 16.  King, and if I perish I perish: This she speaks not rashly or desperately as prodigal of her life, but as one willing to sacrifice the same for the honour of God, his cause and People; saying as that Martyr (can I die but once for Christ?) Esther had rather die than shrink from her duty; she thought it better to do worthily and perish for a Kingdom, than unworthily and perish with a Kingdom: here was a mighty presence of God, in raising Esther's heroical courage and resolution, above all those visible dangers, that did attend her attempt of going in to the King, against the known Law of the Land: (And the King held out to Esther the golden 
Cap. 5. 2.  Sceptre;) He did not kick her out of his presence, as some Cambyses would have done; neither did he command her to the block, as Henry the Eight did his Ann Bullen, upon a mere misprision of disloyalty; neither yet did he cashier her, as he had Vashti for a less offence, but by holding out his Sceptre, shows his gracious respects unto her: This was the Lords own work, and a great demonstration of his signal presence with her, in giving her favour in the eyes of the great King. (So Esther drew near and touched the top of the Sceptre) with her hand saith the Chaldee; with her mouth saith the Vulgar translation; this she did either in token of submission, or as a sign of reverence and subjection, or for the avoiding of danger: For as Josephus saith, He that touched the King's Sceptre, was out of the reach of evil; or according to the custom of the times: Gods favourable presence is transparent; in the King's extended favour to her: (On that night could not the King 
Esther 6. ●.  sleep) Heb. the King's sleep fled away; and like a shadow it fled away so much the faster, as it was more followed▪ Crowns have their cares; thistles in their arms, and thorns in their sides: lo he that commanded one hundred and twenty seven Provinces, cannot command one hours sleep. The King's head might perhaps be troubled, with thinking, what great request it should be that Esther had to make, that was so hardly drawn from her; but herein appeared the signal presence of God, in keeping the King awake, for Mordecai might have been hanged before Esther had known any thing of it, (Haman being come early the next morning, Verse 4. to beg this of the King) had not God kept him from sleep, and directed him to read in that place of the Chronicles, were Mordecai's service was recorded, and so made way to his advancement, and Haman's ruin: Gods favourable presence shined upon his People, in keeping the King from sleep, for excellent ends, & in putting small thoughts into his heart for great purposes. God will appear for his poor People, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the nick and opportunity of time, when there is but a step between them and death; and further, the power, providence, presence and goodness of God was made evident, in the behalf of his People, in directing the Reader to that very place, where Mordecai's 
Esther 6. 2.  singular service, in discovering the barbarous and murderous plot, that was laid against the King's life and Crown, was recorded. That Mordecai should have no present reward, but that it should be deferred till a fit opportunity, when God might be more glorified, in the signal preservation of his People, & in the famous overthrow of their Enemies, was from that mighty hand of God, that was stretched out for the good of his People. In this great Story we may as in a mirror see, how the Lord by his wisdom, providence, presence, and grace, brings about and overrules the wills of men, the affairs of men, the counsels of men, the designs of men, the words & speeches of men, to the fulfilling of his own will and decree▪ and the promoting of his own honour and glory, and the good of his People, when vain men think least of doing his will, or serving his providence. Here you may see the wisdom, prudence, and courage of Esther, striking whilst the Iron was hot, charging the bloody decree upon Haman to his face, and that before the King: that things might the better stick and work, and painting him out in his own proper colours. (The adversary) Heb. the ma● adversary; the Lycanthropos, the man of might that distresseth us. (And Enemy) that is the cruel Enemy, the bloody Enemy, the 
Gen. 3. 15.  utter Enemy, the worst Enemy, that sworn swordman of Satan, from whom Haman hath drawn his ancient enmity. (Is this wicked Haman) that is as wicked a wretch as goes ●n two legs, a man of blood, a man made up of mischief and malice, a sink of wickedness, a very mystery of iniquity, a breathing Devil. Tiberius was rightly characterized by his Tutor Theodorus Gadareus, dirt knod with blood; Haman was such another, if not worse; and now Queen Esther is plain and round with him, and calls a spade, a spade, though others styled him, Noble, Great, Serene, Magnificent, etc. Esther gives him his own with a witness. (The Adversary and Enemy is this wicked Haman) but what a mighty courage had Esther to speak at this rate before the King, and of his grand Favourite and before his face? Surely all this was from the signal presence of God with her Soul; this was a great work of Faith, and a singular fruit of prayer. And now Haman stood up to make request for his life,) O what a strange turn of things is here all upon a sudden! He that a little before was bowed unto by all men, is now upon his knees before a wo●an; he that was the very day before a professed Enemy of the Jews, is now suppliant to a Jewess; he that a few weeks before had contrived the death and ruin of the Jews is now begging hard for his own life; he that had provided a Gallows for Mordecai, fears nothing more now than that himself should be hanged on it: Yesterday O the caps, knees, and bows that Haman had, and now the same 
Esther 7. 8.  Man covers his face in token of his irrecoverable ruin. The Turks cast a black gown upon such, as they sit at supper with the Great Turk, and presently strangle them: Many of their Viziers or greatest Favourits die in this sort; which makes them use this Proverb, He that is greatest in Office, is but a Statue of glass. Plutarch wittily compareth great Men to Counters, which now stand for a thousand pound, and anon for a farthing; this was Haman's case: And so Sejanus, the same Senators 
Courtiers shift their sails to the sitting of every wind: A cubit was half a yard at least, in those parts, they had trees very small, or they might piece one to another; but why so high a Gallows, but for the greater disgrace to M●rd●cai, and terror to all that should slight the King's grand Favourite.  who accompanied him to the Senate, conducted him to Prison; they which sacrificed to him as to their God, which kneeled down to adore him, scoffed at him, seeing him dragged from the Temple to the Gaol, from supreme honour to extreme ignominy. When once the Emperor frowned upon him, they shown themselves most passionate against him; saying, that if Caesar had clemency, he ought to reserve it for men▪ and not to use it toward Monsters; this is Courtier's custom to adore the rising Sun, and when great Favourits fall into disgrace, all about Princes will be ready to pluck them up by the roots; if the season be fair to clear the Court or Land of such noisome weeds. The King's indignation being up, the Courtier's point at the Gallows fifty Cubits high, that Haman had set up for Mordecai. All are now for Mordecai, there is not a Courtier that has one good word for Haman: Ah what a rare hand of God was there in all these things, for the good of his People, and the utter overthrow of their grand Enemy! To sum all up in a little room, the breaking of the King's sleep, was the breaking of one of the most bloody designs that ever was laid against the People of God. Well, what though the King could not sleep, could he not lie still in his bed? No, he must have a book, and that book must be the book of Chronicles, and that book must be opened where accidentally (not by turning to that place purposely) yet surely by God's Providence directing him that read, to that very story concerning Mordecai, where was registered his faithfulness, in discovering and disappointing of a murder intended against the King; whereupon God sets this act of faithfulness so close upon the King's heart, that he could not rest till Mordecai was nobly rewarded for it, and this reward must be Haman's ruin; his advancement, Haman's abasement, and this was the rise of Haman's disappointment. In this famous instance you may run and read, the favourable, signal and eminent presence of the Lord, in the miraculous preservation of his Church from a total ruin and destruction, and in the disappointing the plots, designs, and counsels of their greatest Enemies, and in taking of them in the very snares, that they had-laid for others; suitable to that of the Psalmist: He made a pit and digged it, and 
Psalm 7. 16, 17  is fallen into the ditch which he made; his mischief shall return upon his own head, and his violent dealing upon his own pate. Henry the Third of France, was stabbed in the same Chamber, where he had helped to contrive the French Massacre: And his Brother Charles the Ninth, had blood given him to drink, for he was worthy; there is no end of Stories of this nature, so Psalm 9 15. The heathen are sunk down in the pit that they made: in the net which they hide, is their own foot taken. The wicked are compared to Hunters for their cruelty, and to Fowlers for their craft; but see their success, they are sunk down in their own pit, caught in their own net; thus it befell Pharaoh, Jabin, and Sisera, 
Exod. 9 15. Judg. 10. 4. 2 Chron. 32. Euseb. lib. 9 c. 9  Senacherib, Antiocbus Epiphanes, Maxentius the Tyrant, who fell into the Tiber, from his own false bridge laid for Constantine; the Spanish Azmado, and our Powder-plotters. Ver. 16. The wicked is snared in the work of his own hands. Higgajon, Selah. Goliath was killed with his own sword: Christ's justice hath two acclamatory Notes, Higgajon, Selah, the like is not found in all the Scripture, as worthy of present admiration, and of deep and perpetual meditation. I have been the longer a glancing at this famous Story of Esther, because of its seasonableness, and sutableness to the days and times wherein we live.  
A further proof of this eight particular, that is under our present consideration you have in Isa. 8. 9 Associate 
Counsel is the extract of reason, the result of serious & sad debates, saith Ci●ero.  yourselves O ye People, and ye shall be broken in pieces, and give ear all ye of far countries': gird yourselves, and ye shall be broken in pieces: gird yourselves, and ye shall be broken in pieces. Heb. And be broken in pieces, And be broken in pieces: And be broken in pieces. It is thrice repeated, to work it the deeper into the minds and hearts of those, that should either hear or read it; and to give the stronger assurance of the certainty of their being inevitably broken in pieces, who were adversaries and conspirators against the People of God: This speech is directed to the Kings of Assyria, and other Nations that combined with him against the People of God; but especially against the City of Jerusalem: It is an holy Irony, or laughing to scorn the associating Enemies of the Church. Well, saith the Prophet, proceed as unanimously as politicly, and as powerfully in your combinations, consultations, and preparations as you can, yet be assured, that all your associations shall be dissolved, and your counsels frustrated, and your attempts returned back upon yourselves, to your own ruin and confusion. Verse 10. Take 
See Isai. 7. 5, 6. Psalm 33. 3.  counsel together. [Heb. consult a consultation, to wit about invading Judab, and surprising Jerusalem] and it shall come to naught: Speak the word and it shall not stand, for God is with us: Consult, conclude, determine, resolve upon what you please, you shall never be able by all your power and policy to prevail against the People of God, for his favourable, signal, and eminent presence, is constantly with them, to assist, counsel, and protect them against all oppositions and assaults, 
Psalm 33. 10.  God bringeth to naught the council of the Nations; neither the Devil nor his Imps, nor any of their counsels, or enchantments, shall ever be able to stand before the presence of the Lord with his People. Charles the Fifth, and the French King, had upon counsel taken covenanted and agreed, utterly to extirpate the Lutheran Faction out of all their Dominions; but God found them other employment, and by his signal presence with his People, he gave them an happy Halcyon. Let Men and Devils conspire, let them plot, consult and determine, all shall be in vain, because there is no counsel against the Lord, there is no possibility of carrying of it against the presence of the Lord with his People, his signal presence will be their greatest safety and security in the midst of all plots, designs, dangers, etc. The signal presence of God with his People, mars and frustrates all the plots, counsels, and curious contrivances of the world's wizards, as might be showed in those instances of Balaam, Pharaoh, Saul, Herod, with many others. But I must hasten, and therefore.  
Ninthly, the Lord doth manifest his favourable, signal, and eminent presence with his People, in their greatest troubles, deepest distresses, and most deadly dangers, by his sympathising with them in all their troubles, trials, distresses, dangers, as you may clearly see by consulting the choice Scriptures in the margin: So Isa. 63. 9 In all their afflictions he was afflicted, and the Angel 
Exod. 2. 23, 24, 25. c. 3. 7, 8, 9, 10. Isa. 37. 28, 29. Ez. 35. 7, 8, 9, 10. Mat. 25. 4. ult. Deut. 32. 9, 10, 11 John 14. 9, 10, Col. 15. Heb. 9 24. Rom. 8. 34.  of his presence saved them, in his love and in his pity he redeemed them, and he bore them and carried them all the days of old. Christ is here in the Hebrew called, The Angel of his face, either because he doth exactly ressemble God his Father, or because he appeareth before the face or in the presence of God for us. This Angel took to heart their afflictions, he was himself grieved for them, and with them. This Angel secured and safegarded them all the way thorough the Wilderness from Egypt to Canaan. This Angel did not only lead them, but he also lifted them up and took them in his arms, as Parents or Nurses are wont to do with such Children, that are young, and weakly, and in danger. And this Angel carried them, as the Eagle doth her young ones, that are not fully fledged, or that are unable yet to fly on her wings. O the pity, the clemency, the sympathy, and admirable compassion of Christ to his People in their suffering estate! Zach. 2. 8. He that toucheth you, toucheth 
Ishon of Is●, it is here called Bath, the daughter of the eye, because it is as dear to a man as an only daughter. O●utus ●● fama non patiuntur jec●s, The eye and the good name will endure no jests.  the apple of his eye. The eye is the tenderest piece of the tenderest part; the eye is kept most diligently, and strongly guarded by nature with five tunicles. A man can better bear a thump on the back, the biting of his finger, the cutting of his hand, the pricking of his leg, or a blow upon his arm, than a touch on the eye. O that persecutors would be quiet, and let God's People alone, and take heed how they meddle with God's eyes. There is no touching of them, to wrong, or injure them, but you wrong and injure the holy one of Israel, who will certainly revenge himself upon you; they that strike at God's eyes, do through them strike at God himself, which he will never put up. 'Tis a dangerous thing, to molest and trouble, to afflict or annoy the People of God, for God himself is very sensible of it, and accordingly he will certainly requite it. Acts. 9 4. Saul, Saul, why persecutest thou me? They that persecute the Servants of Christ, they persecute Christ himself, who liveth in them, and is mystically united to them. Look as there is by virtue of the natural union a mutual sympathy betwixt the head and the members, the Husband and the Wife: so 'tis here betwixt Christ and his Saints, for he is a most 
Heb. 4. 15. c. 5. 2. Col. 1. 24. Heb. 13 13. Isa. 53. 4.  sympathising, compassionate, tenderhearted Saviour. Those that shoot at the Saints hit Christ, their sufferings are held his, and their reproaches are counted his. He that bore the Saints griefs when he was on Earth, (really and properly) he ●ears them still now he is in Heaven, (in a way of sympathy) Christ in his glorified state hath a very tender sense of all the evil that is done to his Children, his members, his Spouse, and looks upon it as done to himself. A great Lord said to another great Lord of the Council in King Henry the Eighths' days, concerning Cranmer, Let him alone, for the King will 
See the first part of my Golden Key, p. 277 278. 279. more of this.  not suffer his finger to ache. So say I to the persecutors of the day; Let the People of God alone, for if you do but make their finger ache. God will make your heads and hearts ache for it, before he has done with you. But,  
Tenthly, the Lord doth manifest his favourable, signal, and eminent presence with his People, in their greatest troubles, deepest distresses, and most deadly dangers, by pouring out upon them a greater spirit of prayer and supplication, in their greatest troubles, deepest distresses, and most deadly dangers, than formerly they have had. Isa. 26. 16. Lord in trouble have they visited 
Before they would say a Prayer, but now they poured out a Prayer.  thee, they poured out a prayer, when thy chastening was upon them. [They poured out their still prayer.] The Hebrew word Lachus, signifieth properly, a soft or low kind of muttering, which can hardly be heard. The Prophet hereby would intimate to us, that in their great troubles, and deepest distresses, they sighed or groaned unto God, and prayed in a still and silent manner. Saints never visit God more with her prayers, than when he visits them most with his rod. Saints never pray with that seriousness, that spiritualness, that heavenlyness, that humbleness, that brokenness, that fervency, that frequency, as they do when they are under the mighty hand of God; and all this is from that signal presence of God, that is with them, in their greatest troubles, deepest distresses, etc. When it was a day of great trouble, of great distress, of great danger to the People of God in Germany, God poured out a very great spirit of prayer upon Luther; at length he comes out of his closet triumphingly, saying to his Fellow-labourers and Friends: Vicimus, vicimus; We have overcome, we have overcome. At which time it is observed, that there came out a proclamation from Charles the Fift, that none should be further molested for the profession of the Gospel. In days of trouble's and distress Luther was so warm, zealous, and powerful in prayer, that made one of his best Friends say, (Iste vir potuit, quod voluit) That man could have of God what he pleased. Being once very warm in prayer, he let fall this transcendent rapture of a daring faith, Fiat mea voluntas, Let my will be done; (and then falls off sweetly) Mea voluntas, Domine, quia tua, My will, Lord, because thy will. It is reported in the life of Luther, that when he prayed it was tanta reverentia ut si Deo, & tanta fiducia ut si amico, It was with so much reverence as if he were praying to God, and with so much boldness as if he had been speaking to his Friend. I have read of a fountain, that at noon day is cold, and at midnight it grows warm; so, many Christians are cold in praying, in hearing, etc. in the day of prosperity, but yet are warm and lively in praying and wrestling with God in the day of adversity. Manasseh got more by 
2 Chr. 33. 11, 12, 13. Jonah 2. Dan. 6. Ps. 84 Luke 23. 42. 2 Ch. 20. 1. to the 13. Isa. 37. 14. to the 12. Gen. ●2. 6. to the 13. and from v. 24. to 3●. now he oils the Ke● of prayers with tears, Hos. 12. 4.  prayer in his ironchains, than ever he got by his golden Crown. Afflictions are like the prick at the Nightingales breast that awakes her, and that puts her upon her sweet. and delightful singing. A sincere Christian never prays so sweetly, as when under the rod. One reports of Joachim, the Father of the Virgin Mary, that he would often say, Cibus & potus mihi erit oratio, Prayer is my meat and drink. When a Christian is in trouble, than prayer is his meat and drink. O what a spirit of prayer was upon Jonah, when he was in the Whale's belly! and upon Daniel, when he was among the Lions! and upon David, in his wilderness-state! and upon the Thief, when he was on the C●oss! and upon Jehoshaphat, when Moab and Ammon, and others, came against him to battle! and upon Hezekiah, when Sennacherib had invaded Judah! and upon Jacob, when his brother Esau came to meet him with four hundred bloody cutthroats at his heels! As there be two kind of antidotes against poison, viz. hot and cold, so there are two kind of antidotes against all the troubles of this life, viz. fervent Prayer and holy Patience; the one hot, the otehr cold; the one quenching, the other quickening. When a Christian under great troubles, deep distresses, and most deadly dangers, prays more for the sanctification of affliction, than the removal of affliction; when he prays more to get off his sins, than to get off his chains; when he prays more to get good by the rod, than to get free from the rod; when he prays more that his afflictions may be a refining fire, than a consuming fire, and that his heart may be low, and his graces high, and that all his troubles may wean him more from this World, and ripen him the more for the glory of that upper World: It is a great demonstration of the signal presence of God with him in all his troubles, and deep distresses. But,  
Eleventhly, the Lord doth manifest his favourable, signal, and eminent presence with his People, in their greatest troubles, deepest distresses, and most deadly dangers, by drawing the hearts of his People nearer and closer to himself, by all the afflictions, troubles, distresses, and dangers, that do attend them in this World. Psalm 119. 67. Before I was afflicted I weut astray, but now have I kept thy Word. God brought David nearer to 
Chrysostom.  himself, by weeping cross. Affliction is fire to purge out our dross, and to make virtue shine. It is a potion to carry away ill humours, better than all the benedicta Medicamenta, as Physicians call them. Master Ascham was a good Schoolmaster to Queen Elizabeth: but affliction was a better, etc. By afflictions God humbles the hearts of his People, and betters the hearts of his People, and draws the hearts of his People nearer and closer to himself, V 71. It is good for me that I have been afflicted. The Laced emonians of old grew rich by war, and were bettered by it, when all other Kingdoms were undone by it. The Saints gain by their crosses, troubles, and distresses. Their graces are more raised, their experiences are more 
Rom. 5. 3, 4. 2 Cor. 1. 3, 4. 5. Hos. 2. 14.  multiplied, and their comforts are more augmented, and their communion with God is more heightened. The waves did but lift Noah's Ark nearer to Heaven, and the higher the waters grew, the more the Ark was lifted up to Heaven. The troubles and distresses that the Saints 
Psalm 73. 13, 14, 28.  meet with, do but raise them in their fellowship with the Father, Son, and Spirit. When Tyribazus a noble Persian, was arrested, at first he drew out his sword and defend himself; but when they charged him in the King's name, and informed him, that they came from the King to carry him to the King, he yielded willingly: So when afflictions arrest a noble Christian, he may murmur and struggle at the first; but when he considers, it is sent from God to bring him to the sight of God, the King of glory, he willingly and readily submits. to the rod, and kisses the rod. All the stones that came thick about Stephen's ears, did but knock him the closer to Christ the 
Acts 7. 55. 60.  Cornerstone. Tiburtius saw Paradise when he walked upon burning coals. If there be any way to Heaven on horse back, 'tis by the cross, said Bradford. Hos. 2. 6. Therefore behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths. By afflictions, difficulties, and distresses God hedges up his People's way. Well what then? Mark, v. 7. I will go and return to my first Husband, that is to God; I have run away from him by my sins, and now I will return to him again by repentance. The grand dessign of God, in all the afflictions that befall his People, is to bring them nearer and eloser to himself. The Church could have no rest at home, nor no comfort abroad till by affliction she was brought into the presence and company of her first Husband, Hos. 6. 1. Come and let us return unto the 
Hos. 5. 14.  Lord, for he hath torn, and he will heal us; be hath smitten, and he will bind us up. The great design of God in playing the Lion's part with his People, is to bring them nearer & closer to himself; and behold, how sweetly this blessed design of God did take [Come & let us return unto the Lord, etc.] The power of God, the presence of God, and the grace of God, is most gloriously manifested, by bringing the hearts of his People nearer and closer to himself by all the troubles, distresses, and dangers that do attend them. In the Winter-season all the sap of the tree runs down to the root, an● when a man is sick all the blood goes to the heart: so in the winter of affliction when the soul is running out more and more to God, and a getting closer and nearer to God; it is all most sure evidence of the signal presence of God with that soul. But,  
Twelfthly and lastly, the Lord doth manifest his favourable, signal, and eminent presence with his People in their greatest troubles, deepest distresses, and most deadly dangers, by rendering them invincible and unconquerable under all their troubles, distresses, and dangers, Rev. 12. 11. And they overcame him by the blood of 
Rev. 14. 1, 2, 3, 4, 2 Chr. 32. 7, 8, 21, 22.  the Lamb, and by the word of their testimony, and they loved not their lives unto the death. By virtue of Christ's blood, the Saints are made victorious both over Satan and all his instruments, they set little by their lives in respect of Christ & his truth, yea they despised them in comparison 
Sulpitius. Rupertus saith, that God did more gloriously triumph in Saint Low●ence his patience and constancy, when he was broiled on the Gridiron, than if he had saved his body from burning by a miracle. His faith and patience made him invincible.  of God's glory, and the great things of the Gospel; they made so little account of them, that they exposed them to all hazards and dangers for the cause of Christ. In the days of that bloody persecutor Diocletian, the Christians shown as glorious power in the faith of Martyrdom, as in the faith of Miracles. The valour of the patients, and the savagness of the persecutors, striving together, till both exceeding nature and belief, bred wonder and astonishment in beholders and readers. It was a good saying of Cyprian, speaking of the Saints and Martyrs in those days, Occidi poterant, sed vinci non poterant; They may kill them, but they cannot overcome them. Rev. 17. 14. These shall make war with the Lamb, and the Lamb shall overcome them: for he is the Lord of Lords, and King of Kings; and they that are with him are called and chosen, and faithful. The presence of the Lamb has and will make the Saints victorious in all the ages of the world. Modestus, Lieutenant to Julian the Emperor, said to Julian, While they suffer they deride us (saith he) and the torments are more fearful to them that stand by, than to the tormented; there is no end instances of this nature. There is nothing more clear in Scripture and in History than this, that the signal presence of the Lord with his People, in all their great troubles, deep distresses, and most deadly dangers, hath made them invincible and unconquerable. But now others that have been destitute of this favourable, signal, and eminent presence of the Lord, in times of great troubles, deep distresses, and most deadly dangers, how have they fled when none have pursued them! how faint-hearted, how greatly daunted, and how sadly discouraged have they been! how have they turned their backs, and quitted the field, and run from their colours, without striking one stroke. Many in Cyprian's time, were overcome before the encounter, for they revolted to Idolatry, before any persecution once assailed them. In the Palatinat, when there was a warm persecution, scarce one Professor of twenty stood out, but fell to Popery, as fast as leaves fall from the trees in Autumn. And so in the persecution under Decius, many Professors that were rich and great in the World, they soon shrunk from Christ, and turned their backs upon his ways. It is Gods favourable, signal, and eminent presence with his People, that makes them stand to it in an evil day. Rom. 8. 31. If God be for us, who can be against us? That is, none; but this is a more forcible denying, Who can? Dost thou Paul ask, Who can? I'll tell thee: The Devil can, and Tyrants can, and Informers can, and Persecutors can, and the whole World can; but ridendus est furor inanis, They are as nothing, and can do nothing against us. Wicked men may set themselves against the Saints, but they shall not prevail against the Saints. What if all the world should strive to hinder the Sun from rising or shining, or the wind from blowing, or the rain from falling; or like those Pigmies, which went with their arrows and bows to repress the flowing of the Sea: Ludibrious acts, and mere follies. All that wicked men can do against the People of God, will be but as throwing stones against the wind. [If God be with us, who can be against us?] Me thinks these are words of great resolution; as if he should say, we have many enemies, and powerfulenemies, and daring enemies, and malicious enemies, and designing enemies, and enraged enemies, yet let the proudest of them show their faces, and lift up their banners, I fear them not, I regard them not: Who can? who dare be against ●●? Let me give a little light into this precious Scripture [If God be for us, who can be against us?] that is none.  
First, None can be so against us, as to hurt us or harm us; therefore Aquinas well expounds that, Quis contra 
Dan. 3. 25. 27. Cap. 6. 22.  nos? (i. e.) Quis efficaciter? and others, Quis laesiuè & prevalenter? who can be against us, so as to hurt us? Acts 18. 9 Then spoke the Lord to Paul in the night by a vision, be not afraid but speak, and hold not thy peace. Verse 10. For I am with thee, and no man shall set on thee, to burt thee, for I have much people in this City. God had many Souls in this (ity to convert, and 
What said Justin Martyr to his murderers, in the behalf of himself and his fellow-Mortyrs? you may kill us, but you can never hurt us.  to bring in to Christ, and therefore he animates and encourages. Paul to preach boldly and to go on in his work undauntedly. I but Lord there be many in the City, that will set themselves against me. I but I am with thee. I but Lord there be many in the City, that will hate me. I but there is no Man that shall set on thee, to hurt thee. They may kill me, said Socrates of his Enemies, but they cannot hurt me. It was the speech of Anaxarchus a Heathen, when as he by the Tyrant he was commanded to be put in a Mortar, and be beaten to pieces with an Iron , he cries out to the Persecutors, you do but be at the vessel of Anaxarchus, you do not beat me, nor hurt me; you do but beat the case, the husk, the vessel that contains another thing: his body was to him but as a case, a husk, he counted his soul himself, which his persecutors could not reach nor hurt. Though there were many in the City of Corinth that would be ready furiously to set on Paul, yet there should not be a man that should be able to hurt Paul; God would be his life guard to protect him, and he would make void all the mischievous designs, and endeavours of his adversaries against him. When in a City the Lord hath those that are ordained to Salvation, he will bless the labours of his faithful Servants with happy success: so that faithful Ministers may not, yea must not, for fear of the invincible malice of some, neglect the Salvation of others. All the Arrows that Men of might and malice should shoot at Paul in the City of Corinth, should never reach him, they should never hurt him, nor harm him, 1 Pet. 3. 13. And who is he that will harm you, if ye be followers of that which is good? They may oppose you, but they cannot harm you; they may hate you, but they cannot harm you; they may plot and devise mischief against you, but they cannot harm you; they may persecute you, but they cannot harm you. I know Caesar told Metellus, that he could as easily take away his life, as bid it be done; but these were only bravadoes, for that is a Royalty which belongs to God only (To whom belong the issues 
Psalm 68 20.  of death;) or the go out from death, that is deliverances from death and deadly dangers. It is an allusion to one that keepeth a passage or a door, that is God hath all the ways which lead out from death in his own keeping. Christ hath the keys of death, the sole 
Revel. 1. 18. 2 Pet. 2. 9  dominion and disposal of it; the Lord knows how to deliver his People from the most desperate and deadly dangers, he can deliver them out of the mouth of the Lion, he can pull them out of the jaws of death, and so secure them from all harm or hurt, none can be so against the People of God as to harm their souls, as to hurt their happiness: But  
(If God be with us, who can be against us?) I answer, Secondly, None can be so against us, as to prevail 
2. Matth. 16. 18. Heb. 2. 10. Jer. 1. 19 Cap. 20. 11.  over us; the Gates of hell may fight against us, but the Gates of hell cannot prevail against us: Christ is the Captain of your Salvation, God hath made him General of the Field, and therefore you may be sure that he will stand by you, and bring you off with honour; you need never fear having the day, who have Christ your Captain for your second; though your persecutors are as so many roaring Lions, yet Christ who is the Lion of the Tribe of Judab, will make you victorious over 
Revel. 5. 5. Psalm 129. 2.  them all. In all storms and tempests the Church will stand fast, because it stands upon a rock. God is on Zions' side, and the Enemies of Zion must first prevail against Zions' God: Before they can prevail over Zion herself, Zions' God will be a wall of fire about her, and 
Zach. 2. 5, Dent. 33. 26, 27, 28, 29.  therefore Zions' Enemies shall never prevail over her: Were Zions' shelter stones, these might be battered; were it walls of lead, these might be melted; were it a defence of waters, these might be dried up; were it garrisons of mighty men, these might be scattered; were it engines of war, these might be defeated; were it trenches, these might be stopped; were it bulwarks, these might be overthrown: But Zion is guarded with a wall of fire round about her, and therefore all her opposers can never prevail over her: The Enemies of Zion 
2 Chron. 32. 7, 8 Rom. 8. 37. Genes. 3. 12. Num. 14. 9  are weak Enemies, they are infatuated Enemies, they are conquered Enemies, they are limited Enemies, they are chained Enemies, they are cursed Enemies, and they are naked Enemies, and therefore they shall never be prevalent Enemies over Zion Pharaoh followed the 
Exod. 14.  Israelites, but he and his mighty men were drowned, and Israel delivered, for God was with them. Saul 
1 Sam. 26. 20.  hunted David as a Partridge i● the Mountains, but Saul perisheth, and David was crowned, for God was with him. Haman hated Mordecai, and plotted against Mordecai, 
Hesther 6. 7.  but Haman is hanged and Mordecai advanced, for God was with him. The Precedents and Princes inform 
Dan. 6.  against Daniel, and plot against Daniel, but they are by the Lions torn and devoured, and Daniel is delivered and exalted, for God was with him. Herod kills 
Acts 12.  James with the sword, and imprisons Peter, but Herod is devoured by worms, and Peter is delivered out of prison by an Angel, for God was with him. Let Atheists, Papists and Persecutors cease from plotting against Zion, from persecuting of Zion, for it is utterly impossible to prevail against Zion. Let all Zions' Adversaries remember once for all, that if any Policy, counsel, lying, cursing, strength or cruelty could have prevailed against Zion, Zion had been rooted out of the world long ago. If Balaam was at our Enemy's elbows, he would tell them roundly and plainly, That it is in vain to curse those whom God blesseth. It is hard to 
Num. 23. 8. Acts 9 5.  kick against the pricks: It is high madness for men to run their naked Bodies against a sword's point. Let Zions' Enemies remember that God, who takes pleasure in Zion, sits upon the Circle of the Earth, and all the Inhabitants 
Isa. 40. 22. 15. 17.  are as Grasshoppers; yea all the Nations as a drop of a Bucket, and less than the dust of the Balance, and therefore he can easily revenge all the wrongs and injuries 
Some observe that Fauls Style is so beautified with wonderful Eloquence and Rhetoric, that not Tully, nor De●●o●●henes could ever ha●e so spoken, August. Erasmu●. Some report of Augustin that he wished for three things: ●. To see Christ in the flesh. 2. To see Rome in the pride of it. 3. To have heard Paul preach.  that is done to Zion, by those that would fain prevail over her, and triumph in her ruin. But,  
Thirdly, (If God be with us, who can be against us?) I answer, None can be so against us, as to be able to separate us from the love of God; and the love of Christ. Rom. 8. 35. Who shall separate us from the love of Christ? shall tribulation, or distresses, or persecution, or famine, or nakedness, or peril, or sword? Verse 36. (As it is written, for thy sake are we killed all the day long: we are accounted as sheep for the slaughter.) Verse 37. Nay in all these things we are more than conquerors, through him that loved us. Verse 38. For I am persuaded, that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come. Verse 39 Nor height, nor depth, nor any other Creature, shall separate us from the love of God, which is in Christ Jesus It is not the pleasures of life nor the pains of death, it is not evils felt nor evils feared, it is not the height of prosperity nor the depth of adversity, it is not bonds nor banishment, it is not power nor policy, honour nor baseness, it is not violent persecutions nor multiplied tribulations; it is not the scorns of men, nor reproaches of men, nor revile of men, nor designs of men, nor any thing else, that can separate us from the love of the Father or the love of the Son. In the 35. Verse is a position, that no crosses nor creatures can deprive us of the love of God, which is set down in a double interrogation, that he might add the more force and life to it, and ravish the Readers: Who shall separate us? That is none can: But he speaks with contempt; Who shall? shall tribulation? as if he should say, I scorn it; As Goliath defied David, saying, Dost thou come to me with a staff? so Paul with a better Spirit defies all crosses, sufferings, trials, etc. as things not able to deprive sincere Christians of Christ's love; shall tribulation, etc. He had before spoken of Persons, now here he speaks of things, because Satan and his sworn Slaves think by such things to separate between God and his People. chrysostom observes Paul's wisdom in three things: 1. That he saith not, Shall the love of riches, pleasures, honours, etc. which have a mighty force in them to bewitch us; but shall tribulation, distress, etc. 2. That he gins with the lighter, and so riseth to greater troubles, placing them in this order not casually, but, by singular art. 3. That though these which he here rehcarseth, consist of a certain number, yet every one as a General hath special Troops under it: As when he saith Tribulation, he saith, imsprisonments, bonds, slanders, banishments, etc. Shall tribulation, distress, persecution? etc. No: They are blessed which endure these 
Matth. 5 10. 11.  things. Shall famine? He which feeds on Christ, shall never perish for hunger. Shall nakedness? Christ's righteousness is my clothing; I shall willingly follow him even naked, who when he was clothed with infinite glory as with a garment▪ was content to be born naked, and to be stripped on the Cross for my sake. Shall peril? I know the hardest. Shall the sword? Christ is to me in life and death advantage. But,  
Fourthly, [If God be for us, who can be against us?] I answer, None can be against us so▪ as to bring us to their bow, their b●●k, their will, their humour, their lusts. 1. Kings 19 18. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him: That is, I have 
Kissing was an outward token 1. of great and entire affection. 2. of submissive reverence. 3. of willing and ready subjection.  many thousands that have not worshipped Baal. Here a set number is put for an indefinite number; he means a very great number. Idolaters used not only to bow & kneel before their Idols, but also to kiss them, according to that Hos. 13. 2. Let the men that sacrifice kiss the Calves. Cicero saith, that the chin of the image of Hercules was much worn, with the kisses of them that adored him. Now God had several thousands of true Israelites indeed, that had not in the least kind polluted themselves with the Idolatry of Baal. The denial of bowing the knee, and kissing with the mouth shows, that God's faithful Servants were so far from setting their hearts upon Baal, as that they would not make the least show of any affection or subjection to him. These good souls had too great spirits to be conformable to the Idolatry of the times. Jeroboam with his eight hundred thousand 
2 Chr. 113. 3, 20.  chosen men, his Popish Priests, and his golden Calves, could not bring Judah to his bow. Nabuchadnezzar nor his Princely Informers, nor his fiery Furnace, could never bring the three Children to his bow; the three 
Dan. 3.  Champions would be Non-conformists, though Court, City, and Country were violent for Conformity. Neither Darius, his Precedents, nor Princes, could ever bring 
Dan. 6.  Daniel to their bow; Daniel would keep off from idolatry, and keep close to his God, and close to his duty, let all his enemies do their worst. The Rulers and Elders of Israel charged the Apostles, and threatened the Apostles, and beat the Apostles, and commanded the Apostles, 
Acts 3. ibid. 4. and 5.  that they should not speak in the Name of Jesus; but they could never bring them to their bow: For they 
Acts 5. 41. 42.  departed from the presence of the Council, rejoicing that they were counted worthy, to suffer shame for his Name; and daily in the Temple, and in every house they ceased not to teach and preach Jesus Christ. Pharaoh by all his oppressions could never bring Israel to his bow; Nor Saul by all his persecutions, could never bring David to his bow; Nor Haman by all his plots and designs could never bring Mordecai to his bow; and Paul will rather die upon the 
Acts 20. 21, 22, 23 24. cap. 21. 13.  spot, than be brought to his enemy's bow. The ten persecuting Emperors could never bring the primitive Christians to their bow; Nor the bloody, fierce, and fiery Papists could never bring the Martyrs to their bow, as you may see through out the Books of Martyrs. Among the many hundred instances that are there, I shall only refresh your memory with this one: There were Endeavours to bring Hawks to their bow, but all in 
Fox Acts and Mon. p. 1447.  vain; at last some of his Christian Friends desired him for their encouragement and confirmation to give some token when he was in the flames (a strange time one would think to attend upon signs by Friends) whether pains were tolerable, or no. He was bound to the stake, fire put to the wood, it burns, it flames, it consumes his flesh, his eyes start out of his head, his fingers are consumed with the fire; and when every one thought him dead, expecting the fall of his body: lo, suddenly he lifts up his stumps, and thrice as a famous conqueror, he claps them over his head. In this he was more than a Conqueror.  
In former times the sense of the love of God, made the Martyrs esteem Tyrants as gnats and fleas, and torments as the flea-bite. Tertullian speaking of his times saith, 
Acc●satio votumest, & paena faeli●itas. Tert. advers. Gent.  that to be accused was the wish of Christians, and punishment for Christ they counted felicity, A certain Woman ●unning in all haste with her child in her arms; being asked the cause, O, saith she, I hear a great sort of Christians are appointed to be martyred, and I am afraid lest I and my little one come too late. When the Emperor Valens banished Basil, and the Tribune threatened his death, I would (said Basil) I had any thing of worth, I would bestow it on him that should cut Basil's windpipe; and when he had that night given him to deliberate, he answered, That he should be the same man to morrow, and wished that the Tribune would not be changed. chrysostom being in banishment by the means of Eudoxia the Empress, wrote to a Bishop called Cyriacus, and upon occasion, tells of his resolution before he was banished, I thought with myself (saith he) that if she will banish me, the Earth is the Lords; if she will saw me asunder, I remembered the Prophet ●say; if drown me, Ionas came to my mind; if stone me, I thought of Stephen; if behead me, of John Baptist; if take away my goods, Naked came I out of my mother's womb. By all which you may clearly see, that let the wicked do their worst, they can never bring the Saints to their bow. But,  
Fifthly, [If God be with us, who can be against us?] I answer, none, so as to hinder the operation of all things for our good. When men and devils have done their worst, all the great troubles, deep distresses, and most deadly dangers, that do attend the Saints, shall work for their good. Rom. 8. 28. And we know that all 
I have read of a Jewish Rabbin, who would still say, it was good what ever befell him, when he met with a cross, he would say, it was good, when he met with a loss, he would say, it is good.  things work together, for good to them that love God, to them that are called according to his purpose. In this Verse there are two things observable. First, a proposition, or a glorious privilege, All things work together for good; This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Work together, is a physical expression; several poysonful ingredients put together, being tempered by the skilful Apothecary, make a sovereign medicine, and work together for the good of the Patient; they work together, not invicem, between themselves, but together with God; not of their own nature, for so they do not cooperate, but contra-operate, but being sanctified by God. And therefore one takes the verb passively, are wrought; for indeed take away God, and afflictions work for our hurt; but all God's providences ●eing divinely tempered and sanctified, do work together for the best to the People of God. When the worst of men have done their worst against the Saints, all things shall sweetly concur, yea conspire for their good; 2. The proof which is double. 1. From the experience of all Saints, We know, it is not a matter pendulous, or doubtful. The Apostle doth not say, We think; but, We know. Nor he doth not say, We hope; but, We know. Nor he doth not say, We guess, we conjecture; but, We know. Nor he doth not say, We desire that all things may work together for good; but, We know all things work together for good. Nor he doth not say, We pray that all things may work together for good; but, We know all 
Judg. 14. 12, 13, 14.  things work together for good. The wicked know not this secret, as the Philistines understood not Sampsons' riddles; but we know that all the world shall not hinder the cross from working for our good. 2. From a d●scription of them that love God; they are called according to God's purpose: That is, God hath purposed the salvation of his People, he hath chosen them to salvation, and called them to it; and therefore it must needs be, that all these afflictions that befall his People, must work together for their internal and eternal good; otherwise he should do that which should cross his own purpose, which wise men will not do; and, O how much less will the most wise God act counter cross to his own purpose! So Jer. 24. 5. Thus saith the Lord, the God of Israel, Like these good Figs so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the Land of the Chaldeans for their good. To be carried captive to Babylon was doubtless a very sore and matchless affliction. Dan 9 12. And he hath confirmed his words, which he spoke against us, and against our Judges that judged us, by bringing upon us a great evil, for under the whole Heaven hath not been done, as hath been done upon Jerusalem. This may be the abridgement of Jeremiah's Lamentations, Lam. 1. 12. Is it nothing to you all ye that pass by? Behold and see, If there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger. Cap. 4. 16. For the punishment of the iniquity of the Daughter of my People, is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her. Sodom sustained not any siege from foreign forces, they were not vexed and plagued with the Armies of the Chaldeans; there was no hand of man in the destruction of Sodom, but a hand of Heaven only. Sodom was not kept long in pains and misery as I and my People have been, but was suddenly overwhelmed, and in an instant dispatched; all which shows that their miseries and sufferings were incomparable and matchless, and that they were so indeed will evidently appear, if you please but seriously to consider either the antecedents of it, or the consequents of it. The antecedents of it: what went before their captivity, viz. blood, and slaughter, and dreadful devastations. Or if you consider the consequents of it: as, 1. The enslaving of their persons, under a fierce and most cruel enemy. 2. The loss of their estates. 3. The leaving of their Country, and the Land of their nativity. 4. A deprivation of the ordinances and worship of God. 5. The scorns and reproaches, the exaltations and triumphs of their adversaries, that pleased and delighted themselves in their captivity and misery. These were the 
See Psal. 137. 7. Obadjah 12. 13, 14, 15, 16. Ezek. 25. 6. Psal. 44. 13, 14.  woeful consequences of that captivity, and yet all the power and malice of men in the world could not hinder these amazing and astonishing trials from working together for the spiritual, and everlasting 
Deut. 8. 15, 16. Psal. 119. 71, 75. Heb. 12. 10.  good of his captive People. That God will do his People good by the most terrible dispensations that they are under, you may see more and more evident by comparing the Scriptures in the margin together. As the Apothecary of poison makes treacle, to drive out poison: so can God make the poison of afflictions (which in themselves are the curse of the Law) to drive out the poison of sin. All the world can never hinder the affliction, troubles, and evils that befall the People of God, 
See my London's Lamentations, p. 34. to P. 53. See also my Mute Christian under the smarting Rod.  from working for their good; for God does and wi●●●y these means, 1. Discover sin. 2. Prevent sin. 3. Im●●tter sin. 4. Mortify sin. And God will by afflictions, troubles, etc. 1. Revive, quicken, and recover his children's decayed graces. 2. Exercise his children's graces. 3. Increase his children's graces. 4. Make a further trial and discovery of his children's graces. Let the enemies of Zion storm and rage, plot and combine, etc. yet they shall never be able to hinder the greatest troubles, the deepest distresses, and most deadly dangers, from working for the internal and eternal good of all the sincere lovers of God. I have read a story of one Pereus, who running at another with a sword to kill him, by accident the sword only run into his imposthume, and broke that; and so he was instrumental to save him, whom he designed to have killed: And so all the afflictions and troubles that the righteous meet with, they do but serve to cure them of the imposthume of pride, or of the imposthume of earthly mindedness, or of the imposthume of self love, or of the imposthume of hypocrisy. Look upon the revolution of the Heavens how every Planet moves in its proper orb; their motions are not alike, but various, nay opposite each unto the other, hence those different conjunctions, oppositions, and aspects of the Planets, yet by the wheeling round of the primum mobile, they are brought about to one determinate point. The People of God have many enemies in the World, whose course and scope,. whose aims, and ends, and actions are not the same, yea divers, nay advers, one thwarting and crossing the other, yet the overruling providence so sways all subordinate and inferior instruments and enemies, that in the midst of their mutual jars they conspire in a sacred harmony, as if they were entered into a holy-league, or some sacred combination for the good of his Chosen, where ever our Enemies be in respect of their places, whosoever they be in regard of their Persons, and however they are disjoined in regard of their affections, yet all their projects and practics shall tend and end in the good of those that love God. But  
Sixthly, (If God be with us, who can be against us?) I answer, None; as to hinder our communion and fellowship with the Father, Son, and Spirit. 1 John 1. 3. That which we have seen and heard, declare we unto you, that ye may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. 
Nun●uem minus s●lus, quam cum selves, never less alone than when alo●e, said the Heathen: and may not a Saint say so much more, that has communion with Father, So● and Spirit. My God and I are good company said famous Doctor S●●s.  Man's summum bonum stands in his Communion with God, as Scripture and experience evidences. A Man whose soul is conversant with God, shall find more pleasure in a desert, in a den, in a dungeon, in a fiery furnace, yea, and in the valley of the shadow of death, than in the Palace of a Prince. There is a sweet and intimate Communion which Believers have with God; hence they are said to walk with God, Genes. 5. 24. cap. 6. 9 and to talk with God, as Moses frequently did, and to dwell in God, 1 John 4. 15. And to sup with God, Rev. 3. 20. And to lodge with God, Cant. 7. 11. The nearness of this fellowship which we have with the Father, is represented by a gradation of allusions in Scripture, all which do excellently illustrate this truth. There is some kind of participation that a Servant hath with his Master, yet greater is that which one Friend hath with another, but yet greater is that which a Son hath with the Father, but greatest of all is that which the Bride hath with the Bridegroom. Now in all these relations we stand to the Father; we are his Servants and he is our Lord, Exod 12. 7. We are his friends, John 15. 14, 15. Jam. 2. 23. And he is our friend, Cant. 5. 1. an able friend, a sure friend, a faithful friend, a close friend, a constant friend. Plutarch's reasoning is good (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Friends have all things in common: But God is our Friend; Ergo we cannot want; a most rare speech from a poor Heathen: He is our Father, Isa. 63. 16. cap. 64 8. And we are his children, Isa. 63. 8. He is our Bridegroom, and we are his Bride, Isa. 61. 10. Hosea 2. 19, 20. Isa. 62. 5. And therefore it is no pride nor presumption for Believers to say, our fellowship is with the Father: Our fellowship with Jesus Christ, is set forth by the Parable of 
Matth. 22. 1, 2, 3. Luke 15.  the Wedding-Feast, and by the Entertainment of the Prodigal Son, and by such relations or various similitudes, as carry communion in their bosoms, as of the head and the members, root and branches, foundation and building, husband and wife. The head hath communion with the body by sense, influence, motion. The root with the branches, by leaf, sap, and juice. The foundation with the building, by support and strength. The husband with the wife, by love and consent: Thus it is betwixt Christ and the Believers, 1 Cor. l. 9 God is faithful by whom ye are called, to the fellowship of his Son Jesus Christ. All Believers have fellowship with Christ, whether they be strong or weak, rich or poor, 
Gal. 3. 28. 1 Pet. 2. 2. John 17. 20, 21, 22, 23.  high or low, ripe and well grown, or new born babes, and very tender. The head hath conjunction with all the members, and an influence into all the members, even the little Toes, as well as into the strongest Arms; and the root (in the virtue of it) extends to the weakest branches, as well as to the strongest limbs of the Tree. Communion is as large as union, all Believers are united to Christ, and all Believers have communion with Christ. Though one star exceeds another in magnitude, yet all are alike seated in the heavenly Orb; and though one member be larger in the body than another, yet every one hath an equal conjunction with the head: And as Believers have fellowship with the Father and the Son, so they have fellowship with the Spirit also; every Believers communion extends to all the Persons in the Trinity. 2 Cor. 13. 14. The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all. Amen. Now, no Men, no Devils, no wrath, no rage, no malice, no enmity, no afflictions, no oppositions, do persecutions, no troubles, no trials, no bonds, no banishment, can interrupt or hinder a Believers communion with the three Persons in Trinity. But  
Seventhly, (If God be with us, who can be against us?) I answer, None, so as to hinder our private Trade to Heaven: All the world can never hinder a sincere Christian from driving a secret Trade with Heaven, as you may see by comparing the Scriptures in the Margin together. 
Psalm 3. 2, 3, 4. Psalm 6. 8, 9, 10. Psalm 138. 3, Lan. 3. 55. to 59  A Christian ●an as well hear without ears, and live without food, and fight without hands, and walk without feet, as he is able to live without secret Prayer. Secret Prayer is the life of our lives, the soul, the sweet, the heaven of all our enjoyments; of all the duties of Religion: Secret Prayer is the most soul-sweetning, soul-strengthning, soul-nourishing, soul-fatning, soul-refreshing, soul-satisfying, and soul-encouraging duty; in all the Ages of the world, the Saints have kept the Trade, in spite of all opposers and persecutors, in prisons, in dungeons, in dens, in bonds, in banishments, on racks, and in the very flames, the Saints have still kept up this secret Trade; as you may see at large in my Treatise on closet Prayer, called The privy Key of Heaven, to which I refer you. But  
Eightly, (If God ●e with us, who can be against us?) I answer, None, so as to deprive us of the sweet Testimony of our renewed consciences, 2 Cor. 1. 12. For our rejoicing (or boasting) is this the testimony of our conscience, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, boasting or glorying.  that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward. They were in great and pressing troubles in Asia, Verse the 8. and yet they boasted in the testimony of their consciences; they were under a Sentence of death in themselves, Verse 9: and yet gloried in the testimony of their consciences. Joy of conscience is the greatest joy, as trouble of conscience is the greatest trouble: when conscience bears its testimony with us, and for us, how full of joy is the soul, even in the midst of the deepest sorrows, and greatest sufferings! Conscientia pura semper secura, a good conscience hath sure confidence, and he that hath it, sits Noah like 
— mediis tranquillus in undis:   
Quiet in the greatest combustions; freed if not from the common destuction, yet from the common distraction. A good conscience is an impregnable Fort; it fears no colours, it will enable a man to stand against the fiercest batteries of men and devils. A good conscience will fill a man with courage and comfort, in the midst of all his troubles and distresses. Paul had enough to say for himself, when standing before the Council, he could say: Men and brethren, I have lived in all good conscience 
Acts 23. 1, 2.  before God, until this day. And though as soon as he had said so, Anani●s commanded to smite him on the mouth, yet he bears up bravely, because his conscience did not smite him, but acquit him. That man can never want music whose conscience speaks in consort, and is harmonious with himself. A good conscience is a Paradise in a wilderness, it is riches in poverty, and health in sickness, and strength in weakness, and liberty 
Isa. 38. 3.  in bonds, and life in death. A good conscience will enable a man to triumph over innumerable evils, yea over death itself: Death to such a person is not the King of terrors, but the King of desires. A good conscience 
Phil. 1. 23.  will be a Christians best friend in the worst times; it will be a sword to defend him, a staff to support him, a pillar of fire to lead him, a Joseph to nourish him, a Dorcas to  him, a Canaan to refresh him, and a feast to delight him: He that is of a merry heart hath a 
Prov. 15. 15.  continual feast; Now there is nothing that can make a man Divinely merry, below a good conscience. A good conscience (saith one) is Thalamu● Dei, palatium 
Aug. Ser. 10. ad Fratres in E●em.  Christi, habitaculum Spiritus Sancti, Paradisus delitiarum: The bed of God, the palace of Christ, the habitation of the holy Ghost, the Paradise of delights; and wherein every Tree yieldeth a Feast. Tranquillitas conscientiae, 
Ambros. Offic. l. 2. c. 1.  & securitas innocentiae quaecunque mundus bona indicat excellunt: The tranquillity of conscience, and the security of innocence, excel all the things which the world counteth good. He that hath a good conscience enjoys a continual serenity, and sits continually at that blessed Feast, whereat the blessed Angels are Cooks and Butlers (as Luther hath it) and the three Persons in Trinity glad Guests. All other Feasts to this of a good conscience are stark hunger: the Feast of a good conscience is a full Feast, a noble Feast, a lasting Feast: not for a day, as that of Nabal's; nor for seven days, as that of Sampson's; nor of nine-score days, as that of Ahashuerus, but a durable, continual Feast, without intermission of solace, or interruption of society: The best way in this world for a man, to turn his whole life into a merry festival, is to get and keep a good conscience. The Heathen Philosopher could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A good man keeps holiday all the year about. It was the testimony of a good conscience, that made the Apostles rejoice 
Acts 5. 40. 41. 42. Cap. 16. 25, 26.  when they were beaten and abused by the Council. It was the testimony of a good conscience, that made Paul and Silas to sing in the prison. It was the testimony of a good conscience, that made Moses prefer Christ's Cross before Egypt's treasures. It was the testimony of a good conscience, that made those worthies in that 11. of the Hebrews more willing to die than to live, to die than 
Heb. 11. 35.  to dine. It was the testimony of a good conscience, that made the Martyrs to kiss the stake, to hug their Executioners, to clap their hands in the flames, and to tread upon burning coals as upon beds of Roses. Now it is not in the power or policy of Men or Devils, to deprive a Christian of the testimony of his conscience; and as long as that bird in the bosom sings, no troubles, no trials, no oppositions, no persecutions, no dangers, no death can make a Christian miserable. The testimony of a good conscience will make a man triumph over the worst of men, and the worst of sufferings. But  
Ninthly, (If God be with us, who can be against in?) I answer, None, so as to hinder the help, assistance, and secure of God at a dead lift. Heb. 13. 5. Let your conversation be without covetousness, (or without the love of silver, as the Greek word signifies) and he content with 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  such things as you have. [Conten●i praesentibus, so Beza, Be content with present things.] The Hebrews had been plundered of all they had, though they had nothing, 
Heb. 10. 34.  they must be content. If Men cannot bring their means to their minds, let them bring their minds to their means; a little will serve our turn till we get to Heaven, till we come to our Father's house: For he hath said, I will never leave thee, nor forsake thee. There are five Negatives in the Greek: I read not the like throughout the New-Testament. In that this promise is set down negatively. [I will never leave thee,) this makes the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  promise to be of a larger extent; for it includes all times, all places, all estates, all dangers, all needs, all distresses whatsoever, as if he had more largely said, thou shalt never stand in need of any of my help & protection, but thou shalt be sure to find it. Affirmative promises are not of that extent, as negative promises are; for if a man should promise to assist, help, succour or counsel me, if he do it now and then, or upon some special occasions, he has kept his promise: But negatively for a man to say, I will not fail thee, I will never leave thee, though he should help, assist, succour or stand by me, a bundred, yea a thousand times; and yet fail me but once, that negative promise is not punctually kept; it is not perfectly kept. It is further considerable, that there is a great Emphasis in doubling and trebling a negative particle in Greek: Doubling and trebling Negatives in Greek makes them much the stronger the doubling of the Negative particle doth in this place carry the greater Emphasis, because in setting down the same thing, it is not only twice doubled, but in the latter place it is trebled; so as there are in all five Negatives, as I have already hinted. These two Phrases 
A general promise compriseth all particulars of that kind.  never leave nor forsake, are so general as they include all the wants, all dangers, all distresses, all necessities, all calamities, all miseries that can befall us in this world. These two Phrases, God's not leaving, God's not forsaking, imply all needful succours. It is more than if he had said, I will supply all thy wants, I will heal all thy diseases, I will secure thee against all sorts of dangers, I will ease thee of all thy pains, I will free thee of all thy oppressors, I will break all thy bonds, I will bring thee out of prison, I will vanquish all thine enemies, I will knock off all thy chains, and I will make thee triumph over all thy sufferings; for these generals comprise all manner of particulars under them. Verse 6. So that we may boldly say, the Lord is 
Psalm 118. 6.  my helper, and I will not fear what man shall do unto me. In this Verse there is an inference made upon the former promise of God's not leaving, nor forsaking his; the conjunction (so that) implieth an inserence, and such 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an inference in this place, as teacheth us to make a good use of the forenamed promise: The use here set down is double; the first is confidence in God (the Lord is my helper.) Secondly, courage against Man, (I will not fear what man shall do unto me.) Assurance of God's presence to help at a dead lift, should raise us up above all base and slavish fears of the power of men, of the spoilings of men, of the designs of men, etc. God being with us, and for us, and on our side, we may boldly, safely, and confidently rest upon it, that he will freely, readily, graciously afford all needful help, assistance and succour, when we are in the greatest troubles, deepest distresses, and most deadly dangers. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Helper) according to the notation of it, signifies one that is ready to run at the cry of another: This notation implies, a willing readiness, and a ready willingness in God, to help and secure his People, when they are at a dead lift. You know the tender Father, the indulgent Mother, the careful Nurse, they presently run when any of them hears the Child cry, or sees the Child in any danger or distress; so when God sees his poor Children in any danger or distress, 
Exod. 2. 23, 24, 25▪ Cap. 3. 7, 8, 9, 10.  when he hears them complain, and cry out of their sufferings, their bonds, their burdens, their oppressions, their dangers, etc. he presently runs to their relief and succour. Psalm 33. Our soul waiteth for the Lord: he is our help and our shield. Psalm 49. 17. Thou art my deliverer: God is the Lord of Hosts, with him alone is strength and power, to deliver Israel out of all his troubles. He may do it, he can do it, he will do it, he is wise in 
Psalm 9 7, 8. Esay. 43. 11. Psalm 5. 12. Psalm 22. 12. 2 Kings 6. 26, 27  heart and mighty in strength; besides him there is no Saviour, no deliverer; he is a shield to the righteous, strength to the weak, a refuge to the oppressed; he is Instar omnium, All in all; who is like him in all the world, to help his People at a dead lift? when Friends can't help, when power can't help, when policy can't help, when riches can't help, when Princes can't help, when Parliaments can't help, yet than God can and will help his People, when all humane help fails. For the Lord shall judge his People, and repent himself for his Servants, when he seethe that their power (or hand) is 
Deut. 32. 36.  gone, and there is none shut up or left. When God's People are at the very brink of ruin, than God wil● come in seasonably to their help, their extremity shall be his opportunity to secure his People, and to judge their Enemies: no men, no devils, no power, no policy can hinder God from helping, aiding, assisting, and succouring of his People, when they are at a dead lift. But.  
Tenthly, (If God be with us, who can be against us?) I 
10.  answer, None, so as to hinder the springs of joy and comfort, from rising and flowing in their Souls. Psalm 71. 20. Thou which hast showed me great and sore troubles shalt quicken me again, and shalt bring me up again from the depths of the Earth. Verse 21. Thou shalt increase my greatness and comfort me on every side. The Psalmist was in those desperate dangers, that he seemed to be as a man that was dead and buried, and yet he had faith enough to believe, that God would surround him with cordials, and supply him with comforts from all sides; there is no true comfort to be drawn out of the standing pools of outward sufficiences, but out of the living fountains of the all-sufficiences of the Lord Almighty. Thou shalt comfort me on every side. Psalm 94. 19 In the multitude of my thoughts within me, (or of my careful, troubled, perplexed thoughts, as the word properly signifies) thy comforts delight my soul. As the Psalmist always found God a present help, so he always found him a present comfort in the day of troubles; God never did, nor never will want a cordial, to revive and keep up the Spirits of his people from fainting and sinking in an evil day; when the Psalmist was under many griefs, cares, fears, and perplexities of Spirit: God came in with those comforts that did delight his soul, and cheer up his Spirits. The word of the Lord is never 
Psal. 119. 49, 50.  more a word of comfort, nor the Spirit of the Lord is never more a Spirit of comfort, than when the Saints are in their deepest distresses, and sorest perplexities, John 14. 16. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever. Verse 26. But the Comforter, which is the Holy Ghost, whom the Father will send in my Name. Hudson the Martyr being at the stake, he went from under his chain, and having prayed earnestly, he was so comforted and refreshed by the Holy Spirit, that he suffered valiantly and cheerfully. The Holy Ghost is called again and again the Comforter, because his office is to work consolation in the hearts of God's People, in all their troubles and distresses. Spiritual comfort is therefore called joy in the Holy Ghost, because the Holy Ghost doth. 
Rom. 14. 17.  create it in the soul. When a man suffers for righteousness sake, God comes with his cordials in the very nick of time, 
1 Pet. 4. 13.  when a man's suffering is upon the account of Christ, God seldom fails to send the Comforter for the refreshing and relieving of his Spirit. When a man is under bodily confinement, 
Isa. 12. 3. cap. 66 11.  for the cause of Christ, God will never fail to be a Spring of life, a Well of Salvation and breasts of consolation to him. When a Christian is brought to a piece of bread, then is the season for God to feed him with heavenly Mann. I have told you of Mr. Glover, who found no comfort in the time of his imprisonment, but when he was going to the stake, he cried out to his Friend, He is come, he is come, meaning the Comforter. Hab. 3. 17. Although the figtree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls. Vers. 18. Yet I will rejoice in the Lord, I will joy in the God of my salvation. In these words you have these two parts: 1. A sad supposition. Although the figtree shall not blossom, etc. 2. A noble and comfortable resolution, yet I will rejoice in the Lord, I will joy in the God of my salvation. Let me first hint a little at the sad supposition, Although the figtree should not blossom, etc.  
First, though there should be a famine in that Land, that of all Lands was the most plentiful & fruitful Land, yet Habakkuk would rejoice in the Lord, and joy in the God of his salvation. The Land of Canaan of all Lands was the fruitfullest; 'twas as the garden of God; 'twas a Land that flowed with milk and honey, a Land of vineyards, the best of all Lands, as Moses describes it; A Land that brought forth to Isaac no less than a hundred fold; It was so rich a Land, that it was the granary of other 
Dent. 8. 7, 8, 9 cap. 32. 13, 14, Gen 26. 12. 1 King. 5. 11. Acts 12. 20.  neighbouring Cities, and Countries, it had not only plenty for itself, but bounty for others. Yet now when God shall turn a Paradise into a Wilderness, Habakkuk will rejoice in the Lord, and ●oy in the God of his salvation. But,  
Secondly; when the anger and wrath of God shall cause a dearth in those fruits, that naturally are most yielding and pleasant, yet than Habakkuk would rejoice in the Lord, and joy in the God of his salvation. The figtree of all trees is most fruitful, bringing forth of its own accord with the least care and culture, fructifying in the most barren and stony places, bearing twice a year, soon ripening, and rarely failing; So the vine, that's a fruitful plant, 'tis made the emblem of plenty and fruitfulness. Now when there shall be a dearth upon these pleasant fruits, yet than Habakkuk will rejoice in the Lord, and joy in the God of his salvation. But,  
Thirdly, another print of Divine displeasure in the scarcity threatened is, that it is a national famine, a general famine, an overspreading famine, usually if one part of the Land suffers scarcity, other parts abound with plenty; but when God calls for a famine, he turns a whole Land into a desert, into a barren wilderness: Bashan languisheth, and Carmel, and the flower of Lebanon 
Psal. 107. 33. 34. Nahum. 1. 4.  languisheth; these were the richest soil of all the Country, yet these were parched up, and fruitless by his displeasure, and yet for all this Habakkuk will rejoice in the Lord, and joy in the God of his salvation. But,  
Fourthly, another print of Divine displeasure is this, that the Lord makes it an universal scarcity-upon all kind of foods, and supports of life; here is the staff of bread broken, and the herds and flocks fail, and the refreshing of the wine press, the seed and the vine, and the figtree and the olive-tree, all become fruitless; such a desolation is more than ordinary, usually when one commodity fails, another abounds; if corn be dear,  will be cheap, that weather oft times, that hinders one kind of grain, helps another: but here God blasts all the helps of the nature. Therefore God compares his judgements to a fire that burns all before it. The Land is 
Joel 2. 3.  as the Garden of Eden, before it and behind it a desolate wilderness, and this the Lord points at as a wonder, Joel 1. 2. Hear this ye old men (who can talk of dear years) hath this been in your days, or even in the days of your Fathers? that which the Palmer-worm hath left, hath the catter pillars eaten. When God gins in a way of judgement, he makes an end, he makes the decays of nature excessive and violent; and yet Habakkuk will rejoice in the Lord, and joy in the God of his salvation. In his resolution you have the first particle (although) Verse 17. Now this particle is an act of forecast, these miscries may befall us; And in the 18. Verse you have the particle (yet) & that's an act of preparation against these miseries. That particle (although) forecasts the misery and that particle (yet) forelayes the remedy; he foresees sorrows in the first, and he provides against them in the second, yet I will rejoice in the Lord, and joyin the God of my salvation.  
So Paul comes with a Benedictus in his mouth (and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is word for word Let God be well spoken off. God blesseth us really, signally, greatly; and we bless him verbally, mentally, practically.  surely it was in his heart before it was in his mouth) 2 Cor. 1. 3. Blessed be God, even the God of our Lord Jesus Christ, the Father of mercies, and the God of all comfort. Verse 4. Who comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. Verse 5. For as the sufferings of Christ abound in us, so our consolation aboundeth by Christ. The Apostle gins here with thanksgiving, according to his accustomed man ne'er in all his Epistles; but contrary to his custom doth he apply this thanksgiving wholly to himself. The reason was (saith Beza) because the Corinthians did begin to despise him for his afflictions. (It being the common course of the world to d●spise the People of God when they are under sufferings) Therefore he answered confidently for himself, that though he had been much afflicted, yet he had been much comforted, and rejoiced the more in his comforts, because God had comforted him for that very cause, that he might be able and willing to comfort others. God is the God of all sorts and degrees of comfort, who hath all comforts at his dispose. This phrase, The God of all comforts, intimates to us, 1. That no comfort can be found any where else, he hath the sole gift of comfort. 2. Not only some, but all comfort; no imaginable comfort is wanting in him, nor to be found out of him: Look as the air lights not without the Sun, and as fuel heats not without fire, so neither can any thing sound comfort us without God. 3. All degrees of comfort are to be found in him in our greatest troubles, deepest distresses, and most deadly dangers. The lower the ebb, the higher the tide; the deeper the distress, the greater the comforts; though the Apostle was greatly afflicted, yet his comforts did exceed his afflictions. 2 Cor. 7. 6. Nevertheless God that comforteth those that are cast down, comforted us by the coming of Titus. 
This is a most sweet attribute of God a breast that we should be still sucking at.  When the Corinthians were in a very low condition, when they were even spent with grief, and swallowed up in sorrows, when they were destitute of all relief and comfort, than the God of all comforts did comfort them. No tribulations, no persecutions, no grievances, no prison doors. no bolts, no bars can keep out the consolations of God, from flowing in upon his People. God loves to comfort his People, when all their outward comforts fail them. God's comforts are not only sweet, but seasonable; he never comes too soon, nor never stays too long. If one drop of the joy of the Holy Ghost should fall into Hell, it would swallow up all the torments of Hell, saith Austin. The joy of the Holy Ghost will certainly swallow up all the troubles and sufferings that we meet with in a way of righteousness. None have 
1 Pet. 4. 12, 13, 14.  been more Divinely cheerful and merry than the Saints have been under their greatest sufferings. John Noyes took up a faggot at the fire, and kissed it, saying, Blessed be the time, that ever I was born to come to this preferment. When they fastened Alice Driver to the stake to be burnt, never did neck-kerchief (said she with a cheerful countenance) become me so well as this chain. Mr. Bradford put off his cap and thanked God, when the Keeper's wife brought him word that he was to be burnt on the morrow. Mr. Taylor fetched a frisk, when he was come near the place where he was to suffer. Henry and John (two Augustin Monks) being the first that were burnt in Germany; and Mr. Roger's the first that was burnt in Queen Mary's days, did all sing in the flames. Thus you see, that it is not the greatest troubles, nor the deepest distresses, nor the most deadly dangers that can hinder the joy of the Lord, from overflowing the soul. But,  
Eleventhly [If God be with us who can be against us?] I answer, none, so as to deprive us of our graces, which next to Christ are our choicest jewels. 1 John 3. 9 Whosoever is born of God doth not commit sin. That is, doth not give himself over to a voluntary serving of sin; he does not make a trade of sin; he sins not totally, finally, maliciously, habitually, studiously, resolutely, wilfully, delightfully, deadly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He does not make it his work to sin, he cannot follow his lusts, as a workman follows his trade) For his seed remaineth in him, The seed of God, the seed of grace, is an abiding seed; grace in itself is certain and unchangeable, though the feeling thereof be uncertain; grace hath an abiding excellency in it; grace hath eternity stamped upon it; it is durable riches; other riches make themselves wings, and fly from us, but grace will keep us company till we get to 
Prov, 8. 18. cap. 27. 24.  Heaven, our last step in holiness will be into happiness; grace is a blossom of eternity; it is an anointing that abides, 
1 John 2. 27. John 4. 14. cap. 7. 38.  that is the principle of grace infused into you, which was typified by the unctions, or anointings in the ceremonial Law, which was signified by the precious ointment, poured upon the head of Aaron, that ran down to the skirts of his garments; this principle will prove durable and lasting. Grace is a well of water, springing up into everlasting life; grace is a river of living water: Now this river can never be dried up, because the Spirit of God is the constant spring that feeds it, and maintains it; grace is not a stream or a pond that may run dry, but a well, yea a springing well of inexhaustible fullness, sweetness, virtue, and refreshment; grace will still be springing up, and flowing out in all the carriages and deportments of a Christian; grace will be flowing out in all a Christians duties and services in his outward calling and employments, in his trials and sufferings; grace will break out at a Christians eyes, ears, tongue, hands, feet; where grace is a well of water, a river of living water, there that Christian will see for Christ, and hear for Christ, and talk for Christ, and do for Christ, and walk with Christ; grace is a well, a river, that will be springing up to everlasting life; grace and glory differ (non specie, sed gradu) in degree, not in kind; grace differs very little from glory, the one is the seed, the other the flower; grace is glory militant, and glory is grace triumphant; grace is a beginning of glory, it may be compared to the golden chain in Homer, whose top was fastened to the chair of Jupiter; grace and glory are individual, and inseparable; the Psalmist joins them together, 
Psalm 84. 11.  The Lord will give grace and glory. Grace is a living spring that never faileth, a seed that never dyeth, a jewel which never consumeth, a Sun that never setteth; all other gifts of whatsoever kind, worth or excellency, are but like a cloud soon dispelled, a vessel of clay soon broken, a sandy foundation soon sunk; grace is more excellent than gold: gold draws the heart from God, grace draws the heart to God; gold doth but enrich the mortal part, the ignoble part, but grace enriches the Angelical part, the noble part; gold perishes, but grace perseveres; if grace were not permanent, it could not be excellent; 
1 Pet. 1. 7.  if grace were not durable, it could not be pleasurable; if grace were not lasting, yea everlasting, it could not be a Christians comfort in life; his support in death and his glorious crown in the great day of account; grace in itself is permanent, incorruptible; it fadeth not away; it is a birth that shall never die; it is a plant of renown that shall never whither, but grow up more and more till grace be turned into glory: upon which account one of the Ancients had rather have S. Paul's coat 
Hierom.  with his heavenly graces, than the purple of Kings with their Kingdoms: No troubles, no distresses, no dangers, can deprive us of our graces, can rob us of our spiritual treasure. But,  
Twelfthly, [If God be with us who can be against us?] I answer none, so as to deprive us of our inward peace, rest, and quiet, though it thunder and lighten, and rain and blow abroad, yet a man may be at peace, and rest and quiet at home. A man may have much trouble in the world, and yet rest and quiet in his own spirit. John 14. 27. Peace I leave with you, my peace I give 
As bonum Haered●arium.  unto you, not as th' World giveth, give I unto you; let not your heart be troubled, neither let it be afraid. No men nor Devils, no troubles, nor distresses, can deprive a Christian of that inward and blessed peace that Christ hath purchased and paid so dear for. Peace with God and peace of conscience are rare jewels, that none can strip us 
Rom. 5. 1. 2 Cor. 1. 12.  of. The world may wish you peace, but it is only Christ can give you peace. The world's peace is commonly a dear bought peace, but Christ's peace is a cheap peace, a free peace. [My peace I give unto you.] The world's peace is commonly a sinful peace, but Christ's peace is a holy peace; the world's peace is a cursed peace, but Christ's peace is a blessed peace; the world's peace is but an earthly peace, but Christ's peace is an heavenly 
Heb. 12. 14. Psalm 29. 11.  peace, Rom. 14. 17. Some Christians thought that others could not come to Heaven if they did not eat such meats at they, but Paul tells them, that the kingdom of God consists not in meat or drink, but in righteousness & peace, & joy of the Holy Ghost. The world's peace is but an imaginary peace, but Christ's peace is a real peace. The world's peace is but a superficial peace, but Christ's peace is a solid and substantial peace. The world's peace is but 
1 Thes. 5 3. 1 Pet. 3. 11. Jam. 3. 21. Isa 9 6, 7. Ps. 37. Isa. 26 3. c. 27. 5.  a transient peace, but Christ's peace is a permanent peace. The World's peace is but a temporary peace, but Christ's peace is an eternal peace; it is a peace that all the world can't give to a Christian, and it is a peace that all the world can't take from a Christian. When the tyrant threatened one of the Ancients, that he would take away his house; he answered, Yet thou canst not take away my peace. I will break up thy school, yet shall I keep whole my peace; I will confiscate all thy goods, yet there is no praemunire against my peace; I will banish thee thy Country, yet I shall carry my peace with me. All above a believer is at peace, the controversy betwixt God and him is ended, Christ takes up the quarrel betwixt God and a believer; (We have peace with God) All within a believer is at peace, a peaceable God makes all at peace's; 
Rom. 5. 1.  when our peace is made in the Court of Heaven (which is upon the first act of believing) then follows peace in the Court of Conscience. Peace, which passeth all understanding; and all below a believer is at peace with him, 
Philip. 4. 7.  he has Peace with all the Creatures; when we are friends with God, than all the Creatures are our friends. The stones of the field shall be at league with thee, the beasts 
Job 5. 23.  of the field shall be at peace with thee, etc. The peace that Christ gives, is the inheritance of Saints only, 'twas all the Legacy which the Prince of peace l●ft to his subjects, and this Legacy none can take from them. Perfecutors' may take away my goods, but they cannot take away my peace; they may take away my estate, but they cannot take away my peace; they may take away my liberty, but they cannot take away my peace; they may take away my good name, but they cannot take away my peace; they may take away my relations, but they cannot take away my peace; they may take away my life, but they cannot take away my peace. I grant that the best have no perfection of peace, because they have no perfection of grace. If there were a perfection of grace, than there might be a perfection of peace, but the perfection of both is reserved for another world; and it must be granted that though sometimes a believer may want the sense of peace, the sweet of peace, yet the grounds of his peace are still fixed, certain and constant; they are like mount Zion, that cannot be removed. Now the grounds of a Christians peace are these, viz. Interest in Christ, reconciliation with God, justification, remission of sin, adoption, the Covenant of grace & peace, etc. Now these are always sure and everlasting, though the sense of peace may ebb & flow, rise and fall in a believers breast, especially when he is a combating with strong corruptions, or high temptations, or under sad desertions, or when unbelief has got the throne, or when their hearts are quarrelsome, for commonly a quarrelsome heart is a troublesome heart; or when they have blotted their evidences for Heaven, or when they are fallen from their first love, or when they have contracted eminent guilt upon their souls, or when they are declined in their communion with God, etc. Now in these cases though a believer may lose the sense of peace, yet the grounds of his peace remain firm and sure, and though he may lose the sense of his peace, yet in all these sad and dark conditions his soul is day and night in the pursuit of peace, and he will never leave the chase till he has recovered his peace, knowing that God 
Psalm 85. 8. 1 John 3. 9  will first or last speak peace to his soul; yea, though he has lost the sense of peace, yet he has that abiding seed of grace in his soul, that will in time recover his peace; do your enemies threaten to take away this or that from you, you may throw up your caps at them, and bid them do their worst, for they can never take that peace from 
Isa. 9 6.  you that Christ has given as a Legacy to you; when there are never so great storms within or without, yet then a believer may find peace in the Prince of peace; when his imperfections are many, a perfect Saviour can keep him in perfect peace in the midst of them all, though his sacrifices 
Isa. 26. 3, 4. Heb. 7.  are imperfect, yet Christ a perfect Priest can speak peace to his soul. Peace is that neverfading garland, which Christ will so set and settle upon the heads of the upright, that none shall be able to take it off. A Christian can never lose his inward peace, either totally or finally; 'tis true by Sin, Satan, and the World, a Christians peace may be somewhat interrupted, but it can never be finally lost. The greatest storms in this World that beat upon a believer, will in time blow over, and the Sun of righteousness, the Prince of peace, will shine as gloriously upon him as ever. Under this word Shalom the Jews 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  comprehend all peace, prosperity, and happy success; when the worst of men have done their worst against the People of God, yet the issue shall be peace, prosperity, and happy success. [My peace I give unto you,] That is that peace with God, and peace with conscience, that I have purchased with my blood, I give unto you. And what power or policy is there, that can deprive us of this Legacy? surely none. The peace that Christ gives is bottomed upon his blood, upon his righteousness, upon his satisfaction, upon his intercession, and upon a Covenant of peace, and therefore it must needs be a lasting peace, an abiding peace. But,  
Thirteenthly, [If God be with us, who can be against us?] I answer none, so as to hinder us from being hid, secured, guarded, and protected by God in an evil day, or in a day of greatest trouble, distress, or danger. Jer. 39 11. Now Nabuchadnezzar King of Babylon, gave charge concerning Jeremiah, to Neburazadan the Captain of the Guard, saying: Verse 12. Take him, and look well to him, [Heb. Set thine eyes upon him] and do him no harm, but do unto him, even as he shall say unto thee. Here you shall see the admirable power, wisdom, and goodness of God, inclining the heart of this great Monarch & Conqueror to provide for the Prophet's safety and security, he that was a dreadful scourge to punish the wicked, is made by God the deliverer and preserver of the Prophet. In the 12 Verse you have the King's Royal Commission to the Captain of his Guard, to be as kind to him as tender of him, and to carry it as courteously to him, even as the Prophet himself should desire: Look well to him, do him no harm, but do unto him even as he shall say unto thee. Let him have all the content, all the satisfaction, and all the accommodation that himself shall require. Jer. 15. 11. The Lord said, Verily I will cause the enemy to entreat thee well in the time of evil, and in the time of affliction. Heb. If I do not cause, etc. A defective speech in the nature of an oath, as if God had said, Let me not be deemed a God of my word, let me not be accounted true, let none reckon me faithful in my promise, if I don't turn his sufferings into his advantage, and save him from danger in the midst of danger: If in the time of the enemy's invasion 
Zach. 2. 5.  I be not a wall of fire about him, if in the time of public calamity I don't secure him; never trust me for a God more: If he don't find more favour at the hand of his enemies than he hath formerly found among his own 
Vide Jer. 40. 1, 2 3, 4, 5. and c. 26. 23, 24. Jer. 45. 4.  People, never own me for a God more. Verse 20. I am with thee to save thee, and to deliver thee, saith the Lord. Verse 21. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. God engages himself to protect him against all the might & malice of his most terrible enemies; and though he should fall into their hands, yet he would deliver him out of their hands. Psalm 33. 3. They have consulted against thy hidden ones. The Saints are, 1. Hid in God's decree, 2. Hid in Christ's wounds, 3. Hid in the chambers of Divine providence, 4. Hid in common dangers, as Noah was hid in his Ark, and as Lot was hid in Zoar, 
Isa. 26. 20.  and as Daniel was hid in the Lion's den, and as the three Children were hid in the fiery Furnace, and as Jonah was hid in the Whale's belly, 5. Hid with Christ in God, in 
Colos. 3. 3.  times of greatest trouble the Saints are hid under the hollow of God's hand, under the shadow of God's wing. Psalm 27. 5. For in the time of trouble he shall hid me in 
Psal. 91. 1, 4.  his Pavilion. The Hebrew Succoh is written with a little Samech, to show, say some, that a little pavilion or cottage where God is, shall be sufficient to saveguard the Saints in the day of adversity. He shall hid me in his hut, as a Shepherd doth his sheep in a stormy day. [In the secret of his Tabernacle shall he hid me.] I shall be as safe, as if I were shut up in his holy Ark, Tabernacle, or Temple, whither they use to flee for shelter to the horns of the Altar, yea as if a man were hid in the most holy Place, where none might enter but only the Highpriest once a year, which is therefore called Gods secret place. A 
Ezeck. 7. 22.  Shepherd should not be more careful to shelter his sheep in a Tent or Tabernacle from the heat of the Sun, nor a King should not be more ready to protect a Favourite in his pavilion, whence none durst venture to take him, than God would be careful and ready to shroud and shelter his People from the rage, madness, and malice of their enemies. How did God hid his Church in Egypt! 
Exod. 3. 2, 3.  the Bush was still burning, and yet was not consumed; and how did he hid seven thousand in Eliah's 
1 Kings 19 18.  time, that had not bowed their knees to Baal. Though the Woman (the Church) be driven to flee into the wilderness, 
Rev. 12. 6.  yet there she is hid, and there she had a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Let our Enemies do their worst, they shall not hinder us of Divine protection; no power, nor policy can hinder our being preserved and secured by God, in the greatest troubles, deepest distresses, and most deadly dangers that can attend us. But  
Fourteen, (If God be with us, who can be against us?) I answer, None, so as to deprive us of our union with Christ, as to dissolve that blessed union that is between 
Joh. 15. 1, 2, 3, 4, 5.  Christ and our souls. When Men and Devils have done their worst, our Marriage union with Christ holds good, this union is indissoluble; this union between Christ & Believers is not capable of any separation, they are so one, that all the violence of the world, nor all the power of darkness, can never be able to make them two again. Hence the Apostle's triumphant challenge, Who shall separate us from the love of Christ? If the question 
Rom. 8. 35.  did not imply a strong Negation; the Apostle himself doth give us a negation in words at length, Neither death, 
Verse 38, 39  nor life, nor Angels, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other Creature, shall be able to separate us, etc. Here you have a long Catalogue, consisting of a large induction of various particulars; But none of all these can dissolve the union between Christ and Believers. None can untie that knot, that is tied by the Spirit on Christ's part, and by Faith on ours. Christ and Believers are so firmly joined together, that all the powers on earth, and all the united strength of Hell, shall never be able to put them asunder or to separate them one from another, look as no distance of place can hinder this union, so no force or violence from Devils or Men, shall ever be able to dissolve this union, and herein lies the peculiar, transcendent blessedness of this union above all other unions, they all may cease, be broken and come to nothing, every one of them is soluble: The head may be separated from the members, and the members from the head; the Husband must be separated from the Wife, and the Wife from the Husband; the Parents must be separated from the Children, and the Children from the Parents, and bosom friends must be separated one from another. The foundation and the house may be separated, and the branches may be cut off from the vine, yea the soul and body may be disunited by death, but the mystical union stands fast for ever: Christ and a gracious soul can 
Matth. 19 6.  never be separated, God hath joined them together, and no mortal shall ever be able to put them asunder; there is not only a continuation of it all our life, but also in death itself: Our very bodies sleeping in the dust, are (even then) in union with Christ. There are two abiding things in the Saints, their unction, and their union; their unction abides, But the anointing 
1 John 2. 27.  which ye have received of him abideth in you; and their union abides, for it follows, and ye shall abide in him. Christ earnestly prays, that we might be one, as he 
John 17. 20, 21, 22, 23.  and his Father are one; not essentially, nor personally, but spiritually, so as no other Creature is united to Christ. There can be no Divorce between Christ and 
Malach. 2. 19  the believing Soul; Christ hates putting away: Sin may for a time seemingly separate between Christ and the Believer, but it can never finally separate between Christ and the Believer. Look as it is impossible for the leaven, that is in the dough, to be separated from the dough, after it is once mixed, for it turneth the nature of the dough into itself; so it is impossible for the Saints ever to be separated from Christ: for Christ is in the Saints as 
Rom. 8. 10. Coloss. 1. 27. 1 John 3. 21. John 17. 23.  nearly and as really, as the leaven is in the dough. Christ and Believers are so incorporated, as if Christ and they were one lump: Our nature is now joined to God by the indissolvible tye of the Hypostatical union in the second Person; and we in our persons are joined to God, by the mystical indissolvible bond of the Spirit, the third Person. Our union with the Lord Jesus, is so near, so close, and so glorious that it makes us one spirit with him. In this blessed union the Saints are not only joined to the graces and benefits which flow 
1 Cor. 6. 17.  from Christ; but to the Person of Christ, to Christ himself, all the powers on Earth, and all the powers in 
John 1. 16. Rom. 8. 32. 1 Cor. 3. 21, 22, 23.  Hell, can never separate Christ from the Believer, nor the Believer from Christ, when all other unions are dissolved, this union holds good.  
I readily grant that the sense and apprehension of this union may (in this life) be much interrupted, and many times greatly darkened, but the substance of the union still remains: And I readily grant that a Believer may be much assaulted and tempted to doubt of his union with Christ, and to question his union with Christ, and yet nevertheless a Believers union with Christ, continues and abides for ever. And I readily grant that the influences of it for some time may be suspended, but yet the union itself is not, nay cannot be dissolved. As it was in the Hypostatical union, for a time there was a suspending of the comforting influences of the Divine nature in the humane, in so much that our Saviour cried out: My God, my God, why hast thou forsaken me? Yet for all this the union between the two natures, was not 
Matth. 27. 46.  in the least abolished; so here in the Mystical union, the sensible effects, comforts, and benefits of our union with Christ, may sometimes be kept in and not appear, but yet the union itself abides, and shall abide firm and inviolable for ever; 'tis an inseparable and insuperable union. Look as no power on earth is sufficient to overpower the Spirit of Christ, which on Christ's part makes 
John 10. 27. 31. 1 John 4. 4. 1 Pet. 1. 5. Luke 22. 31, 32.  the union, so no power on earth shall be able to conquer Faith, which on our part also makes the union: Satan and the world may make attempts upon this union, but they will never be able to break this union, to dissolve this union; yea though death be the bane of all natural unions, yet death can never be the bane of this Mystical union, though death puts a period to all other unions, yet death can never put a period to this union; when the Believer is in his grave his union with Christ holds good. But  
Fifteenthly, (If God be with us, who can be against us?) I answer, None, so as to deprive us of our crowns, there is no power nor policy on Earth or in hell that can deprive a Christian.  
First, Of his crown of righteousness, 2 Tim. 4. 8. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day; and not to me only, but unto all them also that love his appearing. 'Tis a Metaphor (say several) from the 
Estius, Scultetus, etc.  custom in war, who used to crown the Conquerors with honour, etc. It is a similitude taken from fighters or Combatants, who for a prize received a Crown, when they had contended lawfully. The reward of Eternal life here, is called a Crown of righteousness. 1. Because 'tis purchased for us by the righteousness of Christ, by his perfect and complete righteousness & obedience, dear Jesus hath merited this for us, and so in Christ it is due to us by way of merit; though in respect of us 'tis of mere grace, of rich grace, of sovereign grace, of infinite grace, of glorious grace. 2. Because he is righteous that hath promised 
Rev. 2. 10. Rev. 3. 21. 1 John 2. 25. 2 Thess. 1. 5, 6, 7 10.  this Crown: Though every promise that God makes, is of free and rich grace, yet when once they are made, the truth and justice of God obligeth him to keep touch with his People; for as he cannot deny himself, so he cannot do any thing unworthy of himself: Men say and unsay, they promise one thing and mean another; men many times eat their words as soon as they have spoke them, but thus God can never, thus God will never do; God can never repent of his promises, he can never waver, he can never go back from his word: God is not a man, that he should lie, neither the Son of man that he should repent: Hath he said, 
Num. 23. 19  and shall he not do it? or hath he spoken, and shall he not make it good? All the promises that refer to this life and a better; are sure, firm, Faithful, unchangeable, immutable. All the promises are the word of a God, and given upon the honour of a God, that they shall be made good. O my Friends, the all-sufficiency of God, the 
Promissa haec tua sunt Demi●e, (saith Austin) & quis falli timet, cum promittit ips● veri●as.  omniscience of God, the omnipotency of God, the loving kindness and faithfulness of God, yea, and the Oath of God may fully, yea abundantly satisfy us, and socure us, that God will certainly make good all his precious promises to us. We commonly say, when an honest man passeth his word for a little money: O it is as sure as if it were in our purse; but God's word of promise is abundantly more sure, for as his Nature is Eternal, so his word of promise is unchangeable: the promises are a firm foundation 
Hab. 2. 3. Je●. 32. 41. Psalm 89. 3●.  to build our hopes and happiness upon; they are an Anchor both sure and steadfast. Memorable is that saying of David, Psalm 138. 2. For thou hast magnified thy word above all thy Name: Which words are to be understood (as David Ki●hi saith) Hysteron proteron, that thou hast by thy word (that is by performing thy word and promises) magnified thy Name above all things. 3. Because it is a just and righteous thing with God, to crown them with glory at last, who have been crowned with shame, reproach and dishonour for his Name and interest in this world; so that Eternal life is a Crown of righteousness, ex parte Dei, God hath promised it to such as overcome; and ex parte rei, 'tis just with God to give unto his suffering Servants rest and peace. 4. Because it is given only to righteous men; all that wear this crown come to it in a way of righteousness; a righteous Crown cannot be had but in the use of righteous means. The Chaldean, the Persian, the Grecian, and the Roman Princes commonly gained their Crowns by fraud, flattery, policy, blood, etc. so that their Crowns were bloody Crowns, and not righteous Crowns. 5. and lastly, The Apostle calls it a Crown of righteousness, which the righteous Judge shall give him; the more fitly to follow the Metaphor taken from Runners and Wrestlers, for prizes at their solemn exercises or games in Greece, in which there were certain Judges appointed to observe those that proved masters, and give just Sentence on the Conqueror's side, if he strove lawfully, and fairly won the prize. Now this Crown is laid up, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imports two things, 1. A designation of that which is laid up to some peculiar person. 2. A reservation and safe keeping of it, to the use of those it is designed to. Earthly Crowns have been often pulled off from Prince's heads, but this Crown of righteousness is so safely laid up, that none can reach it, none can touch it, none can pull it from a Believers head. Xerxes ●rowned his steersman in the morning, and beheaded him in the evening of the same day. And Andronicus the Greek Emperor crowned his Admiral in the morning, & then took off his head in the afternoon. Rosse●sis had a Cardinal's hat sent him, but his head was cut off before it came to him. Doth the Crown (saith 
Prov. 27. 24.  Solomon) endure to every generation? It is a question which implieth a strong negation. O, no, there is nothing more uncertain than Earthly Crowns. Henry the Sixth was honoured with the Crowns of two Kingdoms, France and England: The first was lost by the faction of his Nobles; the other was twice pulled from his head. Prince's Crowns are withering things; Earthly Crowns may be soon put on, and as soon be pulled off: Most Princes Crowns do but hang on one side of their heads. All the Powers on Earth, and all the Devils in Hell, can never reach this Crown of righteousness, though wicked men have long reaches, yet they can never reach a Believers Crown, which is his joy and 
Basi●. ad 40. Martyr, etc.  and comfort in the midst of all his sorrows and sufferings. Thus Basil speaketh of some Martyrs, that were cast out all night naked in a bitter cold frosty season, and were to be burned the next day, how they comforted themselves in this manner; The winter is sharp but Paradise is sweet; here we shiver for cold, but the bosom of Abraham will make amends for all. The Philosopher could say to the Tyrant's face: You may kill me, but you cannot hurt me; you may take away my head, but you cannot take away my Crown. O Christians, let this be your joy and triumph, that the Crown of righteousness is laid up safe for you; no Tyrant's arm is long enough to reach that Crown. But  
Secondly, There is no power nor policy on Earth or in Hell, that can deprive a Christian of his Crown of life, James 1. 12. Blessed is the man that endureth temptation, for when he is tried he shall receive the Crown of life, which the Lord hath promised to them that love him. (The Crown of life) that is Eternal life whereby after 
P●seat.  the fight and conquest he shall be glorified as with a Crown; as there was a Crown to him that overcame in their exercises among the Grecians. Blessedness is the general reward, the Crown of life is the particular reward: In these words as Chrysostom observes there is a great Emphasis, they are both Emphatical; for life is the best of all natural things, and a Crown is the best of all civil things: Here is the best and the best, words are too weak to express what a rare blessing a Crown of life is. The Crown of life is in the other World, saith Gregory, this life is the life of conflict, that of crowns and wreaths; but you will say, what doth this Crown of life signify. I answer,  
First, The Crown of life signifies, solid and substantial, honour and glory; as a Crown is a solid and substantial thing: Heaven admits of no honour and glo●●●, but what is solid and substantial; the Crown of life is a massy Crown, a ponderous Crown, to show that the glory above is a massy glory, substantial glory. That you 
2 Cor, 4. 17.  may see it is massy and substantial, observe what a word the Apostle useth: The weight of glory, the exceeding eternal 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  weight of glory: Such a weight as infinitely over-poyseth all afflictions. The Apostle alludeth to the Hebrew and Chaldee wor●●, which signify both weight 
M●do emin●●●issim● & largissin●.  and glory. The Arabic version renders it, Worketh for us a weight of glory in the most eminent and largest degree and measure. The Syriack reads it, Infinitam gloriam, An infinite glory. Haymo reads it, Magnitudinem glorie supra omnem modum & mensuram, A greatness of glory, beyond all bounds and meas●●re. Beza reads it, Excellenter excellens, Exceedingly excellent. Yet none of these reach the height of the Apostle's Rhetoric, neither is any translation able to express it. Glory is so great a weight, that if the Saints were not upheld by the infinite power and strength of God, it were impossible they should be able to bear it. To gold and preclous things the weight addeth to the value; as the more massy and weighty a Crown is, the more it is worth: The glory of Heaven is not only Eternal glory, but it is a weight of glory; yea such a weight as exceeds all expressions, all comparisons: The honour and glory of this world is but like the cracking of thorns under a pot; it is but like a blaze, a shadow, a dream, a vapour; it is but like a fading flower, or the picture of a Prince drawn upon the Ice, with his purple Robes, and his glorious Crown, etc. which melts away as soon as the Sun riseth; the consideration of which, made one Prince say of his Crown: O Crown! more noble than happy! A crown is the the choicest and chiefest of all humane rewards: A mongst all terrene gifts none more honourable and glorious than a Crown; this is the height of humane excellencies, and for the attainment of which many have made most sad, desperate and dangerous adventures; but alas! what are all earthly Crowns for honour & dignity, to the Crown of life? No more than shadows to substances, pebbles to pearls, or dross to gold. But  
Secondly, The Crown of life signifies the greatest honour and glory; there is nothing higher in the estimation, and in the admiration of men than a Crown, it is the highest appendent of Majesty: A Crown is the 
Psalm 8. 7.  Emblem of Majesty, and so it notes that Imperial and Kingly dignity, to which Believers are advanced by 
Ephes. 1. 3.  Christ. There is nothing that Men esteem of above a Crown, oradmire than a Crown, or are ambitious off than a Crown. The Crown is the top of Royalty; all earthly Crowns have crosses hanging upon them; all earthly Crowns are stuffed with thorns; which made a 
Xerxes.  great Prince say, You look upon my Crown and my purple Robes, but did you but know how they are lined with thorns, you would not stoop to take them up. Queen Elizabeth is said to swim to her Crown through a Sea of sorrow: And so many of the Princes of this world have swum to their Crowns through a Sea of sin, a Sea of trouble, a Sea of sorrow, and a Sea of blood. The Crown of life is an honourable Crown, and that is the reason why the Heavenly glory is expressed by a 
Rev. 3. 21.  Crown; the Saints are heirs not only of Christ's cross, but also of his Crown, that is of his honour and glory: The honour and glory of all earthly Crowns are greatly darkened and obscured by the cares and troubles, the temptations & dangers that are inseparably annexed to them; but no cares, no troubles attend the Crown of life, the Crown of glory; Eternal life is a coronation day. But  
Thirdly, The Crown of life signifies the reward of victory, a Crown is the honour of those that strive; Crowns were always the rewards of Conquerors. 
Gregory.  Revel. 2. 10. Be thou faithful to the death, and I will give thee a Crown of life. A Crown without cares, corrivals, envy, end; a Crown not of gold, silver, pearls, laurels, or such like fading, perishing, corruptible things, but a Crown of life, an everliving Crown, an everlasting Crown, a neverfading Crown. 'Tis an allusion to a custom that was amongst the Grecians, for such as got the mastery 
Dr. Raynolds against Hart p. 482  in their games of wrestling, or running, or the like, were crowned with a Garland in token of victory, 'tis not he that fights, but he that conquers, that carries the Crown: The Crown of life is for that man, and that man is for the Crown of life, who holds on conquering and to conquer, as Christ his head has done before him. The Heathens in their Olympics had their Cups, and Garments and Crowns that were the rewards of the Conquerors, yea if a horse did but run a race and won, he had a Cup or a Crown; and thereupon Theocritus saith, See what poor things the world glories in, that bruit beasts are taken with, their conquerors are crowned, and so are their horses: But what were all their cups, garments, and crowns of ivy and laurel? etc. to this crown of life, that is promised to the overcoming Christian; you must first be conquering Christians, before you shall be crowned Christians. Why do you require that in one place (saith one of the Ancients) which 
Ambros.  is due in another? why would you preposterously have the crown before you overcome? whilst we are in our warring state fight against the world, the flesh, and the Devil, a crown does not become us. I have read, how that upon a triumph all the Emperor Severus his Soldiers, for the greater pomp, were to put on crowns of bays, but there was one Christian among them that wore it on his arm, and being asked the reason of it, he boldly answered (Non decet Christianum in hac vita coronari,) It becomes not a Christian to wear his crown in this life. That crown that is made out of the Tree of life, is a wreath of laurel that never withers, a crown that never fades, a crown that will sit fast on no head but the conquerors. But,  
Fourthly, the Crown of life signifies a lasting Crown, a living Crown, to say the Crown of life is to say a living Crown, and living Crowns are only to be found in 
Prov. 27. 24. Eze. 21. 25, 26, 27.  Heaven. The word, Crown, notes the perpetuity of glory. A Crown is round, and hath neither beginning, nor ending, and therefore the glory of the Saints in Heaven is called an immortal, an immarcessible, incurruptible, 
2 Pet. 1. 4. 1 Cor. 9 ●4.  and never fading Crown. The Crown of life signifies the lasting honour and glory of the Saints in Heaven. I have read of an Emperor that had three crowns, one on his sword, another on his head, and then cries out, Tertiam in Coelis, The third is in Heaven, and my hope 
See my String of Pearls.  (saith he) shall be in the everlasting Crown. The life to come is only the true life, the happy life, the safe life, the honourable life, the lasting, yea the everlasting life, and therefore the Crown is reserved for that life. King William the Conqueror was crowned three times every year, all his reign, at three several places, viz. Gloucester, Winchester, and Westminster, but death hath long since put a period to his Crown. The Crowns of the greatest Monarches in the world (though they last long) yet are 
Hackwel.  corruptible, subject to wearing, cracking, stealing, they will be taken from them, or they from their crowns suddenly. Witness that pile of crowns (as the Historian speaks) that was piled up (as it were) at Alexander's gates, when he sat down and wept, because there were no more worlds to conquer. All Scripture and Histories do abundantly tell us, that there is nothing more fading than Princes crowns. But,  
Fifthly, the Crown of life notes a well entitled crown, a crown that comes by a true and noble Title. A Christian has the best Title imaginable to the Crown of life. 
Eph. 1. 7. 1 Pet. 1. 3, 4. 2 Pet. 1. 4. Luk. 12. 32. 2 Cor. 11. 2. Heb. 1. 2. 2 Sam. 23. 5. Jer. 32. 40. 41.  1. He has a Title by Christ's blood. 2. By the new Birth. 3. By free and precious promises. 4. By donation. 5. By marriage union, and communion with Christ, who is heir apparent to all the glory of Heaven. 6. By a sure & everlasting Covenant. King Henry the VII. of England, pretended a sixfold title to the crown, 1. By conquest, 2. By the election of the Soldiers in the field, 3. By Parliament, 4. By birth, 5. By donation, 6. By marriage; but what was his pretended Title to that real and full Title, that a believer has to the Crown of life? But,  
Sixthly and lastly, the Crown of life notes the perfection of the glory of the Saints in Heaven; as the crown compasseth the head on every side, so in Heaven there is an aggregation of all internal and eternal good. One of 
August. de Triplice Habitu, c. 4.  the Ancients, speaking concerning what we can say of the glory of Heaven, saith, It is but a little drop of the Sea, and a little spark of the great Furnace, for those good things of eternal life are so many that they exceed number, so great that they exceed measure, so precious that they are above all estimation. Nec Christus, nec Coelum patitur hyperbolem, Neither Christ, nor Heaven can be hyperbolized. Noscie quid erit, quod ista vita non erit. And (saith one of the Fathers) what will that life be, or rather, what will not that life be, since all good either is not at all, or is in such a life? light which place cannot comprehend, voices and music which time cannot ravish away, odours which are never dissipated, a feast which is never consumed, a blessing which eternity bestoweth, but eternity shall never see at an end. Do you ask me what Heaven is, saith one, when I meet you there I will tell you. The world to come (say the Rabbins) is the world where all is well. I have read of one that would willingly swim through a Sea of brimstone to get to Heaven, for there, and only there is perfection of happiness. What are the silks of Persia, the spices of Egypt, the gold of Ophir, and the treasures of both Indies to the glory of another world? Augustin tells us, that one day when he was about to write some thing upon the eighth Verse of the thirty sixth Psalm, Thou shalt make them drink of the Rivers of thy pleasures; and being almost swallowed up with the contemplation of heavenly joys, one called unto him very loud by his name; and enquiring who it was, he answered, I am Hierom, with whom in my life time thou hadst so much conference concerning doubts in Scripture, and am now best experienced to resolve thee of any doubts concerning the joys of Heaven, but only let me first ask thee this question: Art thou able to put the whole-Earth, and all the waters of the Sea, into a little pot? Canst thou measure the waters in thy fist? and meet out Heaven with thy span? or weigh the mountains in scales? and the hills in a balance? If not, no more is it possible that thy understanding should comprehend the least of the joys of Heaven; and certainly the least of the joys of Heaven are unconceivable and inexpressible. But,  
Thirdly, there is no power nor policy on Earth or in 
Psalm 21. 3.  Hell, that can deprive a Believer of an incorruptible Crown, 1 Cor. 9 25. And every man that striveth for the mastery is temperate in all things, now, they do it to obtain a corruptible Crown, but we an incorruptible. He alludes to the Olympic exercises; now, running and wrestling were two of the Olympic games; now, in these Olympic games the reward was only a corruptible crown, a crown made up of Laurels, or Olive-branches, or Oaken-leaves, or of Flowers and Herbs, or at the highest of Silver and Gold, which soon faded; but we run for an incorruptible Crown of glory. A man (saith Chrysostom) would dwell in this contemplation of Heaven, and be loath to come out of it. Nay (saith Augustin) a man might age himself in it, and sooner grow old than weary. 1 Pet. 1. 4. To an inheritance incorruptible and undefiled, that fadeth not away, reserved in Heaven for you. Here are superexcellent properties of the Heavenly inheritance.  
First, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an incorruptible inheritance. All earthly inheritances are liable to corruption, 
1 An incorruptible inheritance. Gen. 3. 18. Isa. 23. 9  they are true gardens of Adoms, where we can gather nothing but trivial flowers, surrounded with many briars thorns and thistles. O the hands, the hearts, the thoughts, the lives that have been corrupted by earthly inheritances! O the impure love, the carnal confidence, the vain boastings, the senfual joys that have been the products of earthly inheritances. If a man's estate lies in 
James 5. 2, 3, 4, 5. Mat 6. 19, 20. Job 1. 14, 15, 17. See my London's Lamentation.  money, that may rust, or the thiefs may break through and steal it; If in cattle, they may die, or fall into the hands of the Sabeans and Chaldeans; If in houses, they may be burnt, witness the late dreadful fire that turned London into a ruinous heap; If in Lands, a foreign enemy may invade them, and conquer them. All earthly inheritances are no better than the Cities which Solomon 
1 King. 9 13.  gave to Hiram, which he called Cabul, that is to say, Displeasing or Dirty. Earthly inheritances they do but dirt, laub, and dust the children of men; it is only the Heavenly inheritance that is incorruptible.  
Secondly, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inheritance 
2 An inheritance undefiled.  undefiled. There are few earthly inheritances, but some defilement, or other sticks close to them; many times they are got by fraud, oppression, violence, injustice, etc. and as they are often wickedly got, so they are as often wickedly kept; They that will but go to Westminster-hall may every term understand enough of these things. The Heavenly inheritance is the only undefiled inheritance; there is no sin, no sinner, no Devil to defile or pollute the heavenly inheritance, the incorruptible crown. The Greek word (Amiantos) signifies a precious stone, which though it be never so much soiled, yet it cannot be blemished nor defiled, yea the oftener you cast it into the fire and take it out, the more clear, bright, and shining it is; The Apostle may probably allude to this stone, and it is as if he should say, The incorruptible Crown, that you shall receive, shall be studded with the stone Amiantos, which cannot be defiled; no unclean thing shall 
Revel. 21. 27.  enter into Heaven to defile this Crown, this inheritance. The Serpent got into the Earthly Paradise, and defiled Adam's crown, yea he rob him of his crown, but the subtle Serpent can never enter into the heavenly Paradise. But,  
Thirdly, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inheritance 
3 An inheritance that fadeth not away.  that fadeth not away. A Metaphor taken from flowers, the beauty of flowers, and the sweetness of flowers withers in a moment, and is quickly gone, and then they are good for nothing, but to be cast upon the dunghill: So it is with all Earthly inheritances, they soon lose their glory and fragrancy. Where is the glory of the Chaldean, 
Dan. 7. 3. to the 8.  Persian, Grecian and Roman Kingdoms? Sic transit gloria Mundi, hath been long since written upon them all; 
Isa. 40. 6. 1 Pet. 1. 24.  yea all the glory of the world is like the flower of the field, that soon fadeth away; How many great Men, and great Kingdoms have for a time shined in great glory, even like so many Suns in the Firmament, but are now vanished away, like so many blazing Comets! How hath the Moon of great men's honours been eclipsed at the full and the Sun of their pomp gone down at noon! How soon is the Courtiers glory eclipsed, if his Prince do but frown upon him, and how soon does the Prince become a peasant, if God does but frown upon him! The Greek word (Amarantoes) say some, is the proper name of a flower, which is still fresh and green, after it hath hung up in the house a long time. It is, as if the Apostle had said, Your incorruptible Crown shall be garnished or adorned with the precious flower (Amarantoes) which is always fresh, and green, and flourishing; And indeed this is the excellency of the Heavenly inheritance, that it fadeth not away, that it is a flower that never withereth; all the glory of that upper-world is like God himself lasting, yea everlasting. This never fading Crown is like the flower we call Semper vivens, it keeps always fresh and splendent; the glory of Believers shall never fade, nor whither it shall never grow old nor rusty. Thrice happy are those souls, that have a share in this incorruptible Crown. When Alexander heard the Philosopher's discourse of another World, in which he had no part, he 
1 Thes. 4. 13.  wept, to speak with the Apostle, as one without hope. None on earth have such cause to weep, as those that have no interest in that inheritance that fadeth not away. But,  
Fourthly and lastly, there is no power nor policy on Earth or in Hell, that can deprive a sincere Christian of a Crown of glory. 1 Pet. 5. 4. And when the chief Shepherd shall appear, ye shall receive a Crown of glory, which fadeth not away; as the garlands did, where with the conquerors at games, races, & combats were crowned, which were made of herbs, leaves, and flowers. A Crown imports perpetuity, plenty, dignity; It is the height of humane ambition. The Greek word Amarantinon, cometh from Amarantus, which is a flower that fadeth not, of which garlands were made in former times, and wherewith they crowned the Images of the Heathen Gods. A Believers Crown, his inheritance, his glory, his happiness, his blessedness shall be as fresh and flourishing after he hath been many millions of years in Heaven, as it was at his first entrance into it. Earthly Crowns are like tennis-balls, which are bandied up and down from one to another, and in time wear out. When time shall be no more, when earthly Crowns and Kingdoms shall be no more, yea when the world shall be no more, a Christians Crown of glory shall be fresh, flourishing, and continuing; all the Devils in hell shall never wrangle a Believer out of his heavenly inheritance, nor deprive him of his crown of glory. The least thing in Heaven is better than the greatest things in this World; all things on Earth are fading, but the crown of glory never fadeth away: Thus you see why Heaven & the glory above is expressed by a crown; sometimes it is called a crown of righteousness, to note the grounds and rise of it; sometimes it is called a crown of life, because it is only to be enjoyed in everlasting life; sometimes it is called an incorruptible crown, to note the duration & continuance of it; and sometimes it is called a crown of glory, to note the honour, splendour, and eternity of it. Now let Devils, let oppressors, let persecutors do their worst they shall never be able to deprive the Saints of their blessed and glorious crowns. But,  
Sixteenthly [If God be with us, who can be 
Psal. 89. 30. 35. Jer. ●1. 31. cap. 32. 38, 39, 40, 41. Isa. 54. 10. Heb. 8. 8. 10.  against us?] I answer, none, so as to make void our Covenant-relation, or our covenant-interest, as you may see by comparing the Scriptures in the margin together. The Covenant of grace is bottomed upon God's free love, upon God's everlasting love, upon God's special and peculiar love, upon God's unchangeable love, so that God can as soon cease to be, as he can cease to love those whom he has taken into covenant with himself, or cease to keep covenant with them: Those whom freegrace hath brought into covenant, shall continue in covenant for ever and ever, once in covenant and for ever in covenant. The Covenant of grace is bottomed upon God's immutable counsel and purpose. The foundation 
Heb. 6. 17. 2 Tim. 2. 19  of God standeth sure; that is, the decree and purpose of God's election stands firm and sure. Now the purpose of God's election is compared to a foundation, because it is that upon which all our happiness and blessedness is built and bottomed, and because as a foundation it abides firm and sure. The Covenant of grace is 
John 10. 28. 29, 30, 31, 32. 1 Pet. 1. 5. Judas 1.  bottomed upon God's glorious power, upon God's infinite power, upon God's supreme power, upon God's invincible power, upon God's independent power, upon God's incomparable power, and till you can find a power that can overmatch this Divine power, the Saints covenant-relation holds good. The Covenant of grace is bottomed upon the oath of God; To perform the mercy promised to our Fathers, and to remember his holy Covenant, 
Luke 1. 72. 73.  the oath which he swore to our Fathers. Now to think that God will break his oath, or be perjured, is an intolerable blasphemy. The Covenant of grace is bottomed upon the precious blood of Christ; the blood of Christ 
Mat. 26. 28. Heb 9 15. abide. 13. 20.  is called, The blood of the everlasting Covenant. Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting Covenant. Now by these hints it is most evident, that the Saints covenant-relation, their covenant-interest holds good at all times, in all cases, and in all conditions. It is not the indwelling power of sin, nor spiritual desertions, nor violent temptations, nor heavy afflictions, nor Divine delays, that can dissolve our covenant-relation. Though sin may work, and Satan may tempt, and fears may be high, and God may hid his 
Isa. 8. 17. Lam. 3. 44.  face from his People, and stop his ears at the prayers of his People, yet God will still maintain his interest in his People, and his People's relation to himself. God hath not cast away his People, whom he foreknew, Rom. 11. 2. I am the Lord, I change not, Mal. 3. 6. I will betrothe thee unto me forever, Hos. 2. 19 I will never leave thee, nor forsake thee, Heb. 13. 5. It is not all the powers of Hell, nor all the powers on Earth, that can make null, or void our covenant-relation, our covenant-interest. But,  
Seventeenthly and lastly [If God be with us, who can be against us?] I answer, none, so as to hinder our growth in grace, or the thriving and flourishing estate of our precious and immortal souls. The troubles, afflictions, persecutions, and sufferings that the Saints meet with in a way of holiness, shall but further the increase and growth of their graces; grace never rises to so great a height as it does in times of persecution; Suffering times are a Christians harvest times. Let me instance in that grace of 
Psalm 69. 7, 8, 9, 12.  of zeal: I remember Moulin, speaking of the French Protestants, saith, When Papists hurt us, and persecute us for reading the Scripture, we burn with zeal to be reading of them, but now persecution is over, our Bible's are like old Almanacs. Michal's scoffing at David 
2 Sam. 6. 20, 21, 22  did but inflame and raise his zeal; If this be to be vile, I will be more vile. Look as fire in the Winter burns the hotter (by an Antiperistasis) because of the coldness of the air, so in the winter of persecution, that Divine fire, the zeal of a Christian, burns so much the hotter, and flames forth so much the more vehemently and strongly. When one desired to know, what kind of man Basil was, there was presented to him in a dream (saith the Historian) a pillar of fire, with this Motto (Talis est Basilius) Basil is such a one, he is all on a light fire for God. Warm persecutions will but set Christians all on a light fire for God, as you may see among the Apostles, primitive Christians, & the Martyrs of a later date. Grace usually is in the greatest flourish, when the Saints are under the greatest trials; the snuffing of the candle makes it burn the brighter: God suffers wicked men to beat & bruise his links, to make them burn the brighter; and to pound & bruise his spi●cs, to make them send forth the greater aromatical savour; fiery trials are like the Tezel, which though it be sharp and scratching, it is to make the cloth more pure and fine. Stars shine brightest in the darkest nights, and so do the graces of the Saints shine brightest in the darkest nights of affliction and tribulation. God does sometimes more carry on the growth of grace by a Cross than by an ordinance; yea the Lord will first or last turn all fiery Trials into Ordinances, for the helping of grace in his People's souls. Commonly the Saints spiritual growth in grace is carried on by such Divine methods, and in such ways as might seem to deaden grace, and weaken it rather than any ways to augment and increase it. We know that winter is as necessary to bring on Harvest as the Spring; and so fiery Trials are as necessary to bring on the Harvest of grace as the Spring of mercy is. Though fiery Trials are grievous, yet they shall make the Saints more gracious: God usually by smart sufferings turns his People's sparks of grace into a mighty flame, their mites into millions, their drops into Seas. All the Devils in hell and all the sinners on earth, cannot hinder the Lord from carrying on the growth of grace in his People's Souls. When Men and Devils have done their worst, God will by all sorts of Ordinances, and by all sorts of providences, and all sorts of changes make his People more and more holy, and more and more humble, and more and more meek and lowly, and more and more heavenly, wise, faithful, fruitful, sincere, courageous, etc. Though the Church of Smyrna was outwardly 
Rev. 2. 9  poor, yet she was inwardly rich, rich in grace, and rich towards God. I think he hit the mark who said, it is far better to be a poor man and a rich Christian, than to be a rich man and a poor Christian. Though the Corinthians were under great trials and 
2 Cor. 8. 7.  sufferings, yet they did abound in every thing, in faith, & utterance & knowledge, & diligence, & in their love to Gospel Ministers. The storm beat hard upon the Romans, and yet you see what a singular testimony the Apostle gives of them. I myself also am persuaded of 
Rom. 15. 14.  you my Brethren, that ye also are full of goodness filled with all knowledge able to admonish one another. The Thessalonians were under great persecutions and troubles, and yet were strong in the grace that was in Christ Jesus; they were very growing and flourishing Christians▪ singular 
2 Thess. 3. ● 10. 2 Thess. 1, 3. 8.  Prophecies speak out the Saints growth and flourishing in grace. The Lord is exalted, for he dwelleth 
Isa. 33. 5.  on high, he hath filled Zion with judgement and righteousness. The Spirit shall be poured upon us from on 
Isa. 32. 15. Cap. 35. 1.  high, and the wilderness shall be a fruitful field. The desert shall rejoice and blossom as the rose, it shall blossom abundantly, the glory of Libanon shall be given unto it: The excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God. And as singular prophecies so choice, and precious promises speak out the Saints growth in grace take a taste of some of them. But the path of the Just, is as the shining light, that shineth more and more unto the 
Prov. 4. 18. Job 17. 9 Psalm 84. 7. Psa. 92. 12, 13, 14.  perfect day. The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger. They shall go from strength to strength, every one of them in Zion appeareth before God. The righteous shall flourish like the palmtree, be shall grow like a Cedar in Libanon. Those that be planted in the house of the Lord, shall flourish in the Courts of our God, in old age they shall be fat and flourishing. I have read of an Old-man, who being asked, whether he grew in grace? Answered, I believe I do, for God hath promised that in old age his children should be fat and flourishing. So Isa. 46. 3. Harken unto me O house of Jacob, and all the remnant of the house of Israel which are born by me from the belly, which are carried from the womb. Verse 4. And even to your old age I am he, and even to hoar hairs will I carry you: I have made and I will bear, even I will carry and will deliver you. Zach. 12. 8. And he that is feeble among them at that day shall be as David, and the house of David shall be as God, as the Angel of the Lord before them. Hosea 14. 5. I will be as the dew unto Israel, he shall grow as the Lily, and cast forth his roots as Libanon. Verse 6. His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Libanon. Verse 7. They that dwell under his shadow shall return, they shall revive as the corn, and grow as the vine, the scent thereof shall be as the wine of Libanon. Malach. 4. 2. But unto you that fear my Name, shall the Sun of righteousness arise with healing under his wings, and ye shall go forth and grow up as the calves of the stall. Psalm 1. 3. He shall be like a tree planted by the 〈◊〉 of waters, that bringeth forth his fruit in his season, his leaf also shall not whither, and whatsoever be doth shall prosper. John 4. 14. Whosoever drinketh of the water that I shall give him shall never thirst, but the water that I shall give him shall be in him a well of water, springing up to Eternal life. The light and glory of the Church rises by degrees. 1. Looking forth as the 
Cant. 6. 10.  morning with a little light. 2. Fair as the Moon, more light. 3. Clear as the Sun, that is come up to a higher degree of spiritual light, life and glory: By all which it is most evident, that all the powers of Hell, nor all the powers on Earth cannot hinder the Saint's growth in grace, nor the thriving and flourishing estate of their precious and immortal souls.  
But you will say, what are the reasons why God will be favourably, signally and eminently present with his People, in their greatest troubles, deepest distresses and most deadly dangers. I answer there are these ten great Reasons for it.  
First, To awaken and convince the Enemies of his People, 
1 Reason.  & to render his suffering children glorious in the very eyes and consciences, both of sinners and Saints, Dan. 3. 24. Then Nabuchadnezzar the King was astonished and 
Ponder upon these Scriptures, Micha 7. 8, 9, 10, 16, 17. Psalm 126. 1, 2. Exod. 8. 19 Isa. 60. 13, 14. Rev. 3. 8, 9 Acts 4. 13. Cap. 6. 15. John 7. 44, 45, 46, etc.  risen up in haste, and spoke and said unto his Counsellors, did we not cast three men into the fire? They answered and said unto the King, True, O King. Verse 25. He answered and said, Lo, I see four men lose walking in the midst of the fire, and they have no hurt, and the form of the fourth is like the Son of God. Now see what a majesty there is in this presence of Christ with his People in the fire, to convince Nabuchadnezzar, and to render the three Champions very glorious in his eyes. Verse 28. Then Nabuchadnezzar spoke and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, 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 that they might not serve, nor worship any God except their own God. Vers. 29. Therefore I make a decree, that every people, nation and language, which speak 〈…〉ing amiss against the God of Shadrach, Meshach, and Abed-nego, 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, Verse 30. Then the King promoted Shadrach, Meshach and Abednego in the Province of Babylon. The presence of the Lord with the three Children commanded favour, respect, reverence and honour from this great Monarch Nabuchadnezzar. The presence of God with his People is very Majestical, the greatest Monarches have fallen down before it; not only Nabuchadnezzar, but also Darius falls down before the signal presence of God with Daniel, 
Dan. 6. 20. ult. Mark 6. 20. 2 Kings 11, 1, 2. 1 Sam. 24 17.  when he was in the Lion's den. And Herod falls down before the presence of God with John. And King Joash falls down before the presence of God with Jehojada. And Saul falls down before the presence of God with David: Thou are more righteous than I, etc. And Alexander the Emperor falls down before the presence of God in Jaddus the Highpriest. In the signal presence of God with his People in their affliction, there is such a sparkling lustre that none can behold it, but must admire it, and bow before the graceful Majesty of it: such has been the signal presence of God with the Martyrs in their fiery trials, that many have been convinced and converted. I have read of a Citizen of Paris, who was burnt for Protestantism, how the presence of God did so 
History of the Council of Trent. pag. 418. 2. Edit.  shine in his courage and constancy, that many did curiously inquire into that religion, for which he so stoutly and resolutely suffered, so that the number of Sufferers was much increased thereby. I read that Cicilia a poor Virgin, by her gracious behaviour in her Martyrdom, was the means of converting four hundred to Christ. It was the observation of Mr. John Lindsay, that the very smoke of Mr. Hamilton converted as many as it blew upon. Alexandrinus citys Platu, expressing 
Clemens Alex. Strom. l. 4. p. 495.  himself thus: Although a righteous man be tormented, although his eyes be digged out, yet he remains a blessed Man. The same Plato could say, That no gold or precious stone doth glister so gloriously as the prudent Spirit of a good man. And the very Hittites could say of Abraham, who had a very signal presence of God with him: Thou art a Prince of God among us; 
Genes. 23. 6.  not that he was a King or had any Authority over them, as the Septuagint reads, Thou art a King from God, among us: But he is called a Prince of God, say some, because 
Lyran. Tostat.  he was as God's Oracle (the Lord speaking to him by visions and dreams) unto whom they had recourse for counsel in difficult matters. Others say, he is called Prince of God, because God prospered him, and made him famous for his virtue and godliness. But the Hebrews commonly speak so of all things that are notable and excellent, because all excellency cometh from God: As the Angel of God, the Mount of God, the City of God, 
Exod. 3. 2. Cap. 4. 37. Psalm 26. 4. Gen. 30. 8.  the wrestle of God, etc. Thou art a Prince of God, that is thou art a most excellent Person. Seneca saw so much excellency that Morality put upon a man, that he could say (Ipse aspectus boni viri deleciat) The very looks of a good man delights one. And why then may not the Sons of Heth call him a Prince of God, from that majesty and glory that they saw shine forth in his graces, and in his gracious behaviour and conversation; and because they did observe a signal presence of God with him in all he did, it being no higher observation than what Abimelech had made before them. Chrysostom 
Gen. 21. 22.  speaking of Babylas the Martyr, saith, Magnus atque admirabilis vir, etc. He was an excellent and admirable man, etc. Tertullian writing to some of the Martyrs (who had a mighty presence of God with them) saith (Non tantus sum ut vos alloquar, &c,) I am not good enough to speak unto you. Oh! that my life and a thousand more such wretches might go for yours, etc. In Queen Mary's days (not of blessed but of abhorred memory) the People of God met sometimes 40. sometimes 100 sometimes 200. together; the fiery persecutors of that day sent in one among them, to spy out their practices, & to give information of their names, that they might be brought to Smithfield 
F●x Acts Mon. 1881.  shambles: But there was such a presence of God in the Assembly of his People, that this Informer was convinced and converted, and cried them all mercy. 1 Cor. 14. 24. But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all. Verse 25. And thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth. It may be before they came to the Assembly of the Saints, they had hard thoughts of the People of God, they thought that folly was in them, or that disloyalty was in them, or that madness and rebellion was in them, or that plots and designs against the Government was in them, or that the Devil was in them. O but now such a Majestical presence of God appears in the midst of his People, that the Unbeliever is convinced and confesses that God is in them of a truth. Blessed Bradford had such a signal presence of God with him in his sufferings, as begot great reverence and admiration, not only in the hearts of his Friends, but in the very hearts of very many Papists also. Henry the Second King of 
Acts & Monum. page 1458.  France, being present at the Martyrdom of a poor Tailor; who was burnt by him for his Religion, the poor 
Epist. Hist. Gal. 82.  man had such a signal presence of God with him in his sufferings, that his courage and boldness, his holy and gracious behaviour did so amaze and terrify the King, that he swore at his going away, that he never would be present at such a sight more. As the presence of God is the greatest ornament of the Church triumphant, so the presence of God is the greatest ornament of the Church militant. The redness of the Rose, the whiteness of the Lily, and all the beauties of Sun, Moon and Stars, are but deformities, to that beauty and glory that the presence of God puts upon his people, in all their troubles and trials. There is nothing in the world that will render the Saints so amiably and lo●ely, so eminent and excellent in the eyes of their Enemies, as the signal presence of God with them in their greatest trials. Demetrius 
Piutarch in the life of Demetrius.  was so passing fair of face and countenance, that no Painter was able to draw him; the presence of God with his People in their greatest troubles, deepest distresses, and most deadly dangers, puts so rare a beauty and glory upon them, that no Painter can ever be able to draw them. But  
A second reason, Why God will be signally present 
2. Reason.  with his People in their greatest troubles, deepest distresses, and most deadly dangers, is drawn from the Covenant of grace, and those precious promises that God has made to be with his People. God's Covenant is, 
Jer. 32. 40, 41. Heb. 13. 5.  that he will be with his People for ever, and that he will never turn away from them to do them good. That's a branch of the Covenant: I will never leave thee, nor forsake thee. And that's a branch of the Covenant: I am thy shield, and thy exceeding great reward. The shield 
Genes. 15. 1. See Psalm 115. 9, 10. 11.  is between the body and the thrust. So saith God, I will put in betwixt thee and harm; though those Kings whom thou hast even now vanquished, may rant high and threaten revenge, yet I will shield off all dangers, that thou mayst be incident to. Though God's People be in the waters and in the fires, yet his promise is to 
Isa. 43. ●. Psalm 91. 15. Psalm 50. 15. Job 5. 19 Hosea 2. 14,  be with them; so the Psalmist, I will be with him in trouble, I will deliver him, and honour him. God will not fail to keep his People company in all their troubles, no storm, no danger, no distress, no fiery trial can keep God and his People asunder. God is immutable in his nature, in his counsels, in his Covenant, and in all his promises; though all Creatures are subject to change, 
Malach. 3. 6.  yet God is unchangeable; though Angels and Men, and all inferior Creatures are dependent, yet God is independent: He is as the Schoolmen say (omninò immutabilis) Altogether immutable, and therefore he will be sure to keep touch with his People. Precious promises are Pabulum fidei, & ●nima fidei, The food of Faith, and the very soul of Faith. They are a Mine of rich treasures, a Garden full of choice flowers, able to enrich a suffering Christian with all Celestial contentments, and to sweeten the deepest distresses. God has deeply engaged himself, both by Covenant and promises, that he will be with his People in their greatest troubles, deepest distresses, and most deadly dangers; ●nd therefore he will not fail them, Deut. 7. 9 Know therefore that the Lord thy God, he is God, the faithful God which keepeth Covenant, etc. or the God of Amen. God will never suffer his faithfulness 
Psalm 89. 33.  to fail, nor alter the thing that is gone out of his mouth: All his precepts, menaces, predictions, and promises are the issue of a most wise, holy, faithful, and righteous will, and therefore they shall certainly be made good to his People. But  
Thirdly, The Lord will be signally present with his 
3. Reason.  People in their greatest troubles, deepest distresses, and most deadly dangers, because it makes most eminently for the advancement of his own honour and glory in the world. God never gets more honour than by helping his People when they are at a dead lift. God's signal presence with Israel at the red Sea, makes Moses sing a 
Exod. 15.  Song of praise. A great part of the revenue of Divine glory arises from the special presence of God with his People in their deepest distresses, and most deadly dangers, as you may see by comparing the Scriptures in the 
Exod. 15. Judges 5. Psalm 23. 4, 6. Isai. 43. 2, 5, 7.  Margin together. 'Tis the honour of a Husband to be most present with his Wife in her greatest troubles, and the honour of a Father to be most present with his Children in their deepest distresses, and the honour of Commanders to be present with their Soldiers in the heat of Battle, when many fall on their righ● hand and on their left. Exod. 15. 3. The Lord is a man of war, (that is an excellent warrior) the Lord is his name; according to the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He breaketh battles, and subdueth war. God like a brave Commander stands upon his honour, and therefore he will stand by his Soldiers in the greatest dangers. The word Is here used for Man, signifies an eminent man, a mighty man, a famous warrior, or as the Chald●e Paraphrast hath it, Victor bellorum, An overcomer of Battles. Now eminent warriors, mighty warriors, famous warriors, they always stick closest to their Soldiers, in their greatest dangers, as all know that have read either Scripture or History. Now the Lord is such a man of war, such a famous warrior, as that he will be sure to 
Isa. 52. 12. God is both in the Van and in the Rear.  stick closest to his People in the greatest dangers. And as th●re is nothing that more raises the honour, fame, and renown of great warriors in the world, than their presence with their Soldiers when the bullets fly thickest, so there is nothing, by which God gets himself a greater name, fame, and honour in the world, than by his signal presence with his People, in their greatest troubles, deepest distresses, and most deadly dangers. But  
Fourthly, The Lord will be signally present with his 
4. Reason.  People in their greatest troubles, deepest distresses, and most deadly dangers, because than his people stands in most need of his presence. A Believer needs the presence of God at all times, but never so much as in great troubles; deep distresses and most deadly dangers: For now 
Job 2. 9 Job 19 13, 14, 15, 16. 17. Psalm 38. ult. Isa. 41. 17, 18.  Satan will be stirring, he loves to fish in troubled waters; now earthly Friends, and earthly comforts, and earthly succours will commonly fail us; now cares, and fears, will be multiplied upon us; now unbelief which is virtually all evil, will be raising doubts, and cavils, and objections in the soul; so that if God does not stand by us now, what can we say? what can we do? how can we bear up? how can we stand fast? What was Samson that 
Judges 16. 19, 20.  man of strength when his hair was gone, but as weak as water? and what is the strongest Christian when his God is gone, but as weak as weakness itself? all our doing strength, and all our suffering strength, and all our bearing strength, and all our witnessing strength lies in the special presence of God with our souls; all our comforts, and all our supports, and all our ease▪ and all our refreshments flow from the presence of God with our souls, in our greatest troubles and deepest distresses, and therefore if God should leave us in a day of trouble, what would become of us, and whither should we go, and where should we find rest? When doth a man need a Brother or Friend, but in a day of adversity? A Brother 
Prov. 17. 17.  is born for adversity, though at other times Brethren may jar, and jangle, and quarrel, yet in a day of adversity, in a straight, in a stress, birth, and good blood, and good nature will be working. Adversity breeds love and unity. Ridley and Hooper differed very much about Ceremonies in the day of their liberty, but when they were both Prisoners in the Tower th●● they could agree well enough, and then they could be mutual comforts one to another; and when does a Christian most need the strength of God, the consolations of God, the supports of God, the teachings and quickenings of God, and the signal singular presence of God, but when they are in the greatest troubles, deepest distresses, and most deadly dangers? When the People of God are in a low and afflicted condition, than the Lord knows that that 
Isa. 33. 9 10.  is the season of seasons for him to grace them with his gracious presence: When calamities and dangers break in upon us, and when all heads, and hands, and hearts, and counsels are set against us; now is the time for God to help us, for God to secure us, for God to stand by us. But.  
Fifthly, the Lord will be signally present with his 
5 Reason:  People in their greatest troubles, deepest distresses, and most deadly dangers, because he dearly loves them. God 
Deut. 7. 6, 7, 8. Amat qui● amat, Bernard.  entirely loves his People, and therefore he will not leave his People; persons whom we entirely love we cannot leave, especially when they are in a distressed condition. 
Prov. 17 17.  A friend loves at all times, saith Solomon; and God is such a friend. God loves not by fits and star●●, as many do, but his love is like himself sincere and steadfast, because he loves them, he won't forsake them when they are in the greatest troubles and most terrible dangers, 1 Sam. 12. 22. For the Lord will not forsake his People, for his great Namessake; because it hath pleased the Lord to make you his People; He chose you for his love, and he still loveth you for his choice, and therefore he won't forsake you; Chide you he may, but forsake you he won't: for it will not stand with the glory of God to leave a People, to forsake a People of his love. Should I cast you off whom I love, the Heathen Nations would say, that I was mutable in my purposes, or unfaithful in my promises. Though David's Parents forsook him, yet God did not forsake 
Psalm 27. 10.  him, but took him up into his care and keeping. It is the deriding question which the enemies of the Saints put 
Psalm 79. 10.  to them, in the time of their greatest troubles, deep distresses, and most deadly dangers, Vbi Deus? Where is now your God? But they may safely and groundedly return this answer, when they are at lowest, Hic Deus, Our God is here; he is nigh unto us, he is round about 
Isa. 52. 12.  us, and he is in the midst of us: Witness that golden promise, that is more worth than a world, I will never leave thee, nor forsake thee. God is a God of bowels, a 
Heb. 13. 5, 11. Hos 8. 9 Mich. 7. 19 Jer. 31. 18, 19, 20.  God of great pity, a God of tender compassion, and therefore he will not leave his People in a time of distress. Parent's bowels do most yearn towards their Children when they are sick, and weak, and most in danger; it goes to the very heart of a man to leave a friend in misery; but what are the bowels of men to the bowels of God or the compassions of men to the compassions of God There is an Ocean of love in the hearts of Parents 
2 Sam. 19 6.  towards their children, when they are in distress; and this love makes them sit by their children, and sit up with their children, and not stir from their children: God's love does so link his heart to his People in their deep distresses, 
Psalm 91. 15.  that he can't leave them, he can't stir from them, Isa. 43. 4. Since thou wast precious in my sight thou hast been honourable, and I have loved thee. Well, and what then? This love so endears & unites God to his People that he can't leave them, he can't stir one foot from them, V 2. When thou passest through the Waters I will be with thee, and through the Rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. The Lord dearly loves his People, and he highly prizes his People, and he greatly delights in his People, and therefore he will be signally present with his People, both in the fire and in the water, both in the fire of persecution, and i● the waters of affliction. God loves the persons of his People, and he loves the presence of his People, and he loves the graces of his People, and he loves the services of his People, and he loves the fellowship of his People, and therefore he will never leave his People, but stand by them, and be signally present with them in their greatest troubles & deepest distresses. Such is God's singular love to his Covenant-People, that he will neither forsake them, nor forget them in their greatest troubles, deepest distresses, and most deadly dangers. The Jews were low, yea very low in Babylon, their distresses were great, and their dangers many, they looked upon themselves as so many dead 
Ezek. 37. 1. to 15.  men, Our bones are dry, our hope is lost, and we are cut off for our parts; They looked upon themselves both as forsaken and forgotten by God. Behold, captive Zion lamentingly saith: The Lord hath forsaken me, and my Lord 
Isa. 49. 13. to 18. Psalm 84. 7. Isa. 1. 27. Heb. 12. 22.  hath forgotten me. Zion is taken several ways in Scripture; 1. For the place properly so called, where they were wont to me●t to worship the Lord, but this place was long ago destroyed, 2. For the blessed Angels, Ye are come to mount Zion, to the heavenly Jerusalem, to an innumerable company of Angels. 3. For the congregation 
Psalm 87. 2.  of Saints, of Believers, of which it is said, The Lord loves the Gates of Zion more than all the habitations of Jacob. The believing Jews being sorely oppressed & afflicted by a long captivity, and by many great and matchless miseries, that did befall them in their captive state, they 
Dan. 9 22. Lam. 4. 6.  look upon God, as one that had quite forsaken them and forgotten them, but they were under a very high mistake, and very erroneous in their complaint, as appears by God's answer to Zion, Verse 15. Can a Woman forget her sucking Child, that she should not have compassion on the Son of her womb? yea, they may forget, yet will I not forget thee. Verse 16. Behold, I have graven thee upon the palms of my hands, thy walls are continually before me. In these words as in a crystal glass, you may see, how pathetically, how sweetly, how graciously, how readily, how resolutely God ●oth engage himself, that he will neither forsake Zion, nor yet forget Zion in her captive state. Now let us a little observe how this singular promise is amplified, and that, 1. By an emphatical illustration, God's compassionate remembering of Zion, far transcends the most compassionate remembrance of the tenderest Mother to her dear sucking Babe. Now this is laid down.  
First, interrogatively, Can a Woman (the most affectionate sex) forget her sucking Child, from having compassion on the Son of her womb? Can a Woman, can a Mother so forget as not to compassionate a Child, which she naturally inclines to pity? A sucking Child that hangeth on her breast, such as Mothers are wont to be most chary of, and to be most tenderly affected towards? her sucking Child, which together with the milk from the breast draws love from her heart? her sucking Child of her own womb, which her bowels do more yearn over than they do over any sucking Nurs-child in the world? and this the Son of her womb, which the Mother usually embraceth with more warm affections, than the Daughter of her womb. Can a Woman, yea can a Mother forget to exercise love, pity, and compassion to such a poor Babe? surely, very, rarely.  
2. Affirmatively, Yea they may forget. It's possible that a Woman may be so unwomanly, and that a Mother may be so unmotherly in some cases, and in some extremities, as to forget her sucking Child, yea as to eat the fruit of 
2 Kings 6. 24. to 30. Lan. 4. 10.  her womb, as the pitiful Women did boil and eat their own children in the siege of Samaria and Jerusalem. Extremity of hunger overmastred natural affections, and made the pitiful Mothers require of their children those lives, which not long before they had given them, laying their children not in her bosoms, but in their bowels.  
Thirdly, negatively, Yet will I not forget thee. God will be more constantly, unmovably, and unchangeably mindful of Zion, and tender of Zion, and compassionate of Zion, and watchful over Zion, than any Mother could be over her youngling, yea he would be more motherly to his poor captives in Babylon, than any Mother could be to her sucking Babe. 2. This precious promise is amplified by a convincing argumentation, and that partly from his engraving of them upon the palms of his hands. This is an allusion, say some, to those that carry about with them engraven on some tablet, or on the stone of some ring, which they wear on their finger, the mark, name, or picture of some person they entirely affect; their portraiture, their memorial was like a signet graven upon his hand. God will assoon blot out of mind, and forget his own hands as his Zion; and partly, from his placing their walls still in his fight; the ruined demolished walls of Jerusalem were still before him as to their commiseration, and to their reparation, God being fully resolved in the fittest season, to raise and re-edify them. Look, as the workman hath his model, or pattern, constantly either before his eye, or in his thoughts, or in his brain, that he is for to work by: So saith God, Zion is continually in my eye, Zion is still in my thoughts; I shall never forsake her, I shall never forget her. But,  
Sixthly, the Lord will be signally present with his 
6 Reason.  People in their greatest troubles, deepest distresses, and most deadly dangers, because of his propriety and interest in them, and his near and dear relation to them. Isa. 43. 1. But now thus, saith the Lord that created thee, O Jacob, and he that form thee, O Israel, fear not, for I have redeemed thee, I have called thee by thy name thou art mine. Thou art mine for I have made thee, thou art mine for I 
Esa. 15. 16. 1 Cor. 6. 20. 1 Pet. 1. 18.  have chosen thee, thou art mine for I have bought thee, I have purchased thee, thou art mine for I have called thee, thou art mine for I have redeemed thee, thou art mine for I have stamped mine image upon thee, thou art 
Ph. 4. 23, 24. 36. 26, 27.  mi●● for I have put my Spirit into thee. Now mark what follows Verse 2. When th●● passest through the Waters, I will be with thee, and through the Rivers, they shall not overflow thee, when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. God will certainly keep his own People, his own Children company, both in the fire and in the water; that is, in those various trials and troubles, that they are incident 
Isa. 54 5. P. ● 103. 13, 14. Exod. 15. 3. Mal 4. 2. Mat. 9 12. Psalm 23. 1.  t● in this World. When should a Husband be with his wife, but when she is in greatest troubles? and a Father with his child, but when he is in deep distresses? and a General with his Army, but when they are in greatest dangers? When should the Physician be most with his Patient, but when he is most desperately sick? and when should the Shepherd be nearest his sheep, but when they are diseased, and the wolf is at hand? Now God you know stands in all these relations to his People, and therefore he will not fail to be near them, when troubles, distresses, and dangers are growing upon them. But,  
Seventhly, the Lord will be signally present with his 
7 Reason.  People in their greatest troubles, deepest distresses, and most deadly dangers; because such times are commonly times of great and sore temptations; when ●ods hand is heaviest then Satan will be busiest; the Devil is never 
Job 2. 7, 8. Mat. 9 4. Heb: 2, 18.  more violent in his temptations, than when the Saints are under afflictions. Jam. 1. 2. My Brethren, count it all joy, when ye fall into divers temptations (that is, afflictions.) Verse 12. Blessed is the man that endureth temptation (that is affliction.) 2 Pet. 2. 9 The Lord knoweth how to deliver the godly out of temptation (that is, out of affliction.) Now, affliction is called temptation, not in the vulgar sense, as temptation is put for an occasion or inducement to sin, but in its proper and native signification, as it's taken for probation and trial; thus God is 
Gen. 22, 1.  said to tempt Abraham, that is, he did try and prove the faith, the fear, the love, the obedience of Abraham. Afflictions are called temptations, partly, because as afflictions will try what mettle we are made off, so will temptations, and partly because as afflictions are burde● me and grievous to us; So are temptations. But mainly afflictions are called temptations, because in time of affliction Satan will be sifting and winnowing of the Saints Now he will make use of all his devices, methods, depths, 
Luk 22. 31. 2 Cor. 12. 7. 2 Cor. 2 11. Eph. 6. 11. Rev. 2. 24. Eph. 6. 16.  darts, yea fiery darts, that he may vex, afflict, trouble, grieve, wound, torture, and torment those dear hearts that God would not have grieved and wounded, and therefore now the Lord steps in and stands by his People, and by his favourable, signal, and refreshing presence he bears up their heads above water, and keeps their hearts from fainting and sinking, under Satan's most dangerous and desperate temptations. When a City is besieged, and the enemies have raised their batteries, and have made breaches upon their walls, and their provisions grow low, O then if ever there is need of succour and relief! So here. But,  
Eightly, the Lord will be signally present with his 
8 Reason.  People in their greatest troubles, deepest distresses, and most deadly dangers, because he highly prizes them, and sets an honourable value and esteem upon them, Isa. 43. 4. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee, therefore will I give men for thee (Heb. In thy room, or in thy stead) and people for thy life; That is, for thy preservation and protection. God sets such a mighty price upon his People, that to preserve them from ruin and destruction, he makes nothing of giving up to the sword and destruction, the most rich, strong, populous, and warlike Nations in the World. Now the high price and value that he sets upon 
Verse 3.  them, engages him to be present with them, Verse 2. When thou passest through the Waters, I will be with thee; and through the Rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. Them we highly prise, we won't leave in a day of distress; no more won't God: God prizes his People as his peculiar Treasure; Exod. 19 5. As his Portion. Deut. 32. 9 As his pleasant Portion. Jer. 12. 10. As his Jewels. Mal. 3. 17. As his Glory. Isa. 4. 5. As his Crown and Royal Diadem. Yea, he prizes the poorest, the meanest, and the weakest Saint in the World above a multitude, yea above a world of Sinners. Heb: 11. 37, 38. Of whom the world was not worthy. Though they did not rustle in silks and velvets, but were clad in sheepskins and goats-skins; yet they had that inward excellency, as that the world was not worthy of their company; and though they did not dwell in cieled Houses, nor in stately Palaces, but in Deserts and Mountains, and in Dens and Caves of the earth; yet the vile sinful persecuting World was not worthy of their presence, or prayers, or of their prudent counsels, or pious examples, etc. God sets a higher value upon a Job, though on a Dunghill, than upon an Abab, though on 
Job 1. 1. cap. 2. 3.  his Royal Throne. God values men by their inward excellencies, and not by their outward dignities and worldly glories: He sets a higher pr●●e upon a Lazarus in his tattered rags, than upon a rich Dives in his purple robes. Such persons have most of our company, whom we prise most. Job's three Friends did highly value 
Job 2. 11, 12, 13.  him, and therefore in his deepest distresses, they own him, they pity him, they weep over him, they accompany him, and they keep close unto him; because God highly prizes his People, he will be signally present with them in their greatest troubles and deepest distresses. But,  
Ninthly, the Lord will be signally present with his 
9 Reason.  People, in their greatest troubles, deepest distresses, and most deadly dangers, because they won't leave him, but stick close to him, and to his interest, Gospel, and glory; and will cleave fast to his Word, worship, and ways, 
Josh. 24. Jer. 13. 11. Acts 11. 23.  in their greatest troubles, deepest distresses, and most deadly dangers, come what will on't: You may take away my life (said Basil) but you cannot take away my comfort, my head but not my crown; yea (saith he) had I a thousand lives, I would lay them all down for my Saviour's sake, who hath done abundantly more for me. John Ardley professed to Bonner, when he told him of burning, and how ill he could endure it, That if he had as many lives as he had hairs on his head, he would lose them all in the fire, before he would lose his Christ, w●● part with his Christ, It was a common thing among the Martyrs to make all haste to the fire, lest they should miss of that noble entertainment. Gordius the Martyr said, it is to my loss if ye bate me any thing of my sufferings. The sooner I die, said another, the sooner I shall be happy. Psal. 63. 1. O God, thou art my God, early will I seek thee, my soul thirsteth for thee in a dry and thirsty Land, where no water is. Verse 8. My soul followeth hard after 
Dan. 9 3. Psalm 119. 20.  thee, etc. This notes, 1. The strength of his intention. 2. The strength of his affection. 3. The constancy of his pursuit; and all this in a dry and barren wilderness, and in the face of all discouragements, and in the want of all outward encouragements. What ever the danger or distress be, the Psalmist is peremptorily resolved to cleave close to the Lord, and to follow hard after the Lord, Psalm 44. 17. All this is come upon us, yet have we not 
See 2 Tim. 1. 11, 12. cap. 2. 8, 9, 10. Eph. 6. 19, 20. Col. 4. 3, 18.  forgotten thee, neither have we dealt falsely in thy Covenant. Verse 18. Our heart is not turned back, neither have our steps declined from thy way. Verse 19 Though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death. In the face of all dangers, deaths, distresses, miseries, etc. God's faithful Servants will own the Lord, and cleave to his ways, and keep close to his worship and service, let Persecutors do their worst. Verse 22. Yea for thy sake are we killed 
Rom. 8. 36.  all the day long, we are accounted as sheep for the slaughter. It is a question when, and upon what occasion this Psalm was written; Some think that it was written upon occasion of the 70 years' captivity in Babylon: but this can't 
Dan. 9 11, 12, 13, 14.  be, because that captivity was the fruit and product of their high iniquities, as the Scriptures do every where evidence. They could not say in Babylon: for thy sake, we are killed all the day long; but for sins sake, for our wickedness sake we are killed all the day long. It is more probable that this Psalm was prenned upon the occasion of the horrible persecution of the Church under Antiochus Epiphanes; unto which I guess Paul hath reference towards the latter end of that 11. to the Hebrews. In this 22. Verse you have three things observable, 1. The greatness of their sufferings, They were killed; amplified by a similitude, As sheep to the slaughter. 2. The cause, not for their sin, but for thy sake. 3. The continuance how long, even all the day long. Their sufferings are great and long; that Tyrant Antiochus made no more 
Dan. 11.  reckoning of taking away of their lives, than a Butcher doth of cutting the throats of the poor sheep, and as Butchers kill the sheep without making conscience of the effusion of their blood, even so did that Tyrant Antiochus destroy the Saints of the most high, without making the least conscience of seeding innocent blood; and as Butchers think well of their work, and are glad when they have butchered the poor sheep, so did this Tyrant Antiochus, he thought he did God good service in butchering of the holy People, and rejoiced in that bloody service; and yet notwithstanding all the dreadful things that these blessed souls suffered, they still kept close to God, and close to his Covenant, and close to his ways, and close to his worship▪ And Austin observes, 
Aug. li●. 22 de Civit. Dei. c. 6 Exod. 1. 12.  that though the Heathen sought to suppress the growth of Christianity by binding, butchering, racking, stoning, burning, etc. yet still they increased and multiplied, and still they kept close to God and his ways. The Church was at first founded in blood, and it has thriven best when it has been moistened with blood; it was at first founded in the blood of Christ, and ever since it has been moistened or watered, as it were, with the blood of the Martyrs. The Church of Christ in all Ages hath been like the oak, which liveth by his own wounds, and the more limbs are cut off, the more new sprouts. O how close to God his ways and worship did the Saints keep in the Ten Persecutions; they have followed the Lamb, whither ever he went; If they would have complied with the ways of the World, and the worship of 
Rev. 14. ●, 5. Heb. 11. 35.  the World, and the customs of the World, they might have had case, honour, riches, preferments, etc. but nothing could work them off from God or his ways, and therefore he will certainly stand by them, and cleave to them, and be signally present with them in their greatest troubles, deepest distresses, and most deadly dangers. But,  
Tenthly, the Lord will be signally present with his 
10 Reason. Mat. 5. 12. Lu. 6 23.  People in their greatest troubles, deepest distresses, and most deadly dangers, that they may be joyful and cheerful under all their troubles, and that they may glory in all their tribulations. It is good to have a patiented Spirit, but it is better to have a joyful Spirit in all our sufferings, troubles, distresses, etc. that we meet with in a way of well-doing, Acts. 5. 40. And to him they agreed, 
Gre. Rejoice & leap for joy. 2 Cor. 12. 10.  and when they had called the Apostles, and beaten them, they commanded that they should not speak in the Name of Jesus, and let them go. Verse 41. And they departed from the presence of the Council, rejoicing that they were counted worthy to suffer shame for his Name. In the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That they were honoured to be dishonoured for Christ. They looked upon it as a high honour, to be dishonoured for Christ, & as a grace to be disgraced for Christ. It was the Divine presence that made 
Acts 16. 20, 22, 23, 24.  Paul & Silas to sing, when they were accounted trouble-towns, and when they were beaten with many stripes, and cast into prison, into the inner prison, and laid neck 
Beza.  and heels together, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes. The Divine presence made Paul and Silas to glory in all 
Ephes. 6. 17. Rom. 5. 3.  their stripes, sores, and wounds, as old Soldier's glory in their scars and wounds, which they receive in battle for their Prince and Country. The Divine presence might well make Paul and Silas to say of their stripes & sores, as Muncer once said of his ulcers, Hae sunt gemmae & pretiosa ornamenta Dei; These are the Jewels and the precious ornaments, with which God adorns his dearest Servants. It was the Divine presence that made Ignatius say, in the midst of all his sufferings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I bear my bonds as so many spiritual pearls. So 2 Cor. 7. 4. I am filled with comfort, Tamburlaine exceeding joyful in all our tribulations. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I do over-abound with joy. Verse 5. For when we were come into Macedonia, our flesh had no rest, but we wer● troubled on every side, without were fightings, within were fears. Verse 6. Novertheless, God that comforteth those that are cast down, comforted us. It was the Divine presence that filleth the Corinthians with exceeding comfort and joy when their flesh had no rest; and when they were troubled on every side, this signal presence of God with them in all their tribulations filled their souls with such an exuberancy of joy, that no good could match it, nor no evil over-match it. It was the Divine presence that made the Martyrs, both ancient & modern, so comfortable & cheerful under all their hideous sufferings. It was the Divine presence that made Francisco Soyit say to his Adversaries: You deprive me of this life, & promote me to a better, which is as if you should rob me of counters, & furnish me with gold. Oh how my heart leapeth for joy (said one) that I am so near the apprehension of eternal bliss! God forgive me mine unthankfulness and unworthiness of so great glory. In all the days of my life I was never so merry, as now I am in this dark Dungeon; believe me, there is no such joy in the world as the People of Christ have under the cross 
Act. and Mon. fol. 1668 1669. 1670.  (said blessed Philpot) that went to Heaven in flames of fire. Let God but withdraw this fignal presence from his People in their sufferings, and you will quickly find their hearts to droop, their spirits to fail, and they overwhelmed in a sea of sorrows, as you see in Mr. Glover, the Martyr, and many others. It was this Divine presence that made the primitive Christians to rejoice more when they were condemned, than absolved, and to kiss 
Magis damnati qu●m absoluti gaudemus, Tert. in Apol.  the stake, and to thank the Executioner, and to sing in the flames, and to desire to be with Christ. So Justin Martyr, Apol. 1. Adu. Gent. Gratias agimus quod à m●l●stis Dominis liberemur, We thank you for delivering us from hard Taskmasters, that we may more sweetly enjoy the bosom of Jesus Christ. The Bee gatheres the besthoney of the bitterest herbs, and Christ made the best wine of water; certainly the best, the purest, the strongest, and the sweetest joys spring from the signal presence of God with his People, in their greatest troubles, and deepest distresses; only remember this, that that joy that flows from the D●●ine presence, in times of troubles and distress, it is an inward joy, a spiritual joy, a joy that 
Prov. 14. 10.  lies remote from a carnal eye; The heart knoweth his own bitterness, and a stranger doth not intermeddle with his joy. The joy of the Saints in sufferings is a Jewel that falls not under a stranger's eye. The joy of a Christian lies deep, it cannot be expressed, it cannot be painted; Look as no man can paint the sweetness of the Honeycomb, nor the sweetness of a cluster of Grapes, nor the fragrancy of the Rose of Sharon: so no man can paint out the sweetness and spiritualness of that joy, that the Divine presence raises in the soul, when a Christian is under the greatest troubles, deepest distresses, and most deadly dangers. Holy joy is a treasure that lies deep; and 'tis not every man that had a Golden Key to search into this Treasury. Look as a man, standing on the Sea shore sees a great heap of waters, one wave riding upon the back of another, and making a dreadful noise, but all this while though he sees the water rolling, and hears it raging and roaring, yet he sees not the wealth, the gold, the silver, the jewels, and incredible treasures that lie buried there: so wicked men they see the wants of the Saints, but not their wealth; they see their poverty, but not their riches; their miseries, but not their mercies; their conflicts, but not their comforts; their sorrows, but not their joys. O this blind World cannot see the joys, the comforts, the consolations, that the Divine presence raises in the souls of the Saints, when they are at worst! Holy joy and cheerfulness under great troubles and deep distresses, is an honour to God, a glory to Christ, and a credit to Religion; it stops the mouths of sinners, and it encourages and strengthens weak Saints, and therefore the: Lord will be signally present with his People in their greatest troubles, etc. that they may grace their suffering condition with joy and cheerfulness. And let thus much suffice for the reasons of the point.  
But before I come to the useful application, to prevent the Objections, and to allay the fears and doubts, and disputes that may arise in the hearts of weak Christians, concerning this signal presence of God, I shall briefly lie down these following propositions.  
First, That Christ is many times really present, when 
1. P●● position.  he is seemingly absent: Genes. 28. 16. And Jacob said, surely the Lord is in this place, and I knew it not. Choice Christians may have the presence of Christ really with them, when yet they may not be kindly sensible of his presence, nor yet affected with it. God is present every 
Psalm 139.  where, but especially with his Saints; and not only then when they are apprehensive of him, but when they perceive no evidence of his presence: Being awakened, he perceived that God had very graciously and gloriously appeared to him; and therefore he falls admiring and extolling the singular goodness, and the special kindness of God towards him: As if he had said, I thought that such strange and blessed apparitions were peculiar to the family of the faithful; I thought that God had only in this manner reveiled himself in my Father's house: I did not in the least think or imagine that such an Apparition, such a Divine Revelation should happen to me in such a place; But now I find, that that God who is every where in respect of his general presence, he hath by the special testimonies of his presence, manifested himself to me also in this place. So Job. Lo, he goeth by me, 
Job 9 11. Consult these Scriptures, Luke 24. 32. John 20. 13, 14, 15. Psalm 31, 22. Cant. 3. 1, 2, 3, 4, 5 Cap. 5, 6, 7, 8.  me, and I see him not: he passeth on also, but I perceive him not. So Jonah, Jon. 2. 4. Then I said, I am cast out of thy sight, yet I will look again toward thy holy Temple. In times of sore afflictions, Gods Children are very prone to have hard conceits of God, and heavy conceits of themselves: Unbelief raises fears, doubts, despondency, despair, and works a Christian many times, when he is under deep distresses, to draw very sad conclusions against his own soul, I am cast out of thy sight: But this was but an hour of temptation, and therefore he soon recollects and recovers himself again: (yet I will look again toward thine holy Temple.) Here now Faith has got the upper hand of unbelief: In the former part of the Verse you have Jonah doubting and despairing, (I am cast out of thy sight;) but in the latter part of the Verse you have Jonah conquering and triumphing, (yet I will look again toward thine holy Temple.) When sense saith a thing will never be, and when reason saith such a thing can never be, Faith gets above sense and reason and saith: I but it shall be; what do you tell me of a roaring, raging Sea, of the belly of Hell, of the weeds about my head, of the billows and waves passing over my head; for yet as low as I am, and as forlorn as I am, I will yet look towards God's holy Temple, I will eye God in the Covenant of grace, though I am in the Sea, though I am in the belly of hell, yet by Faith I will look toward thy holy Temple (toward which 
1 Kings 8.  they were to pray) and triumph over all those difficulties, which formerly I looked upon as insuperable, I will pray and look, and look and pray; all which does clearly evidence a singular presence of God with him, even then when he peremptorily concludes, that he was cast out of God's presence, out of his sight, out of his favour, out of his care, out of his heart. The Lord is many times really present with his People, when he is not sensibly present with his People. Judg. 6. 12. And the Angel 
God may sometimes appear terribly to those whom he loves entirely. Job 9 34.  of the Lord appeared to him, and said unto him, the Lord is with thee thou mighty man of valour. Ver. 13. And Gideon said unto him, Oh my Lord; if the Lord be with us, why then is all this befallen us? and where be all his miracles, which our Fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord bathe forsaken us, and delivered us into the hands of the Midianites. God may be really present with his People, they may have his favourable presence with their inward man, when it goes very ill with their outward Man. Certainly we must frame a new Bible ere we can find any colour out of Gods afflicting us to prove that he doth not love us, or that he hath withdrawn his presence from us. Christ had never more of the real presence of his Father, than when he had least of his sensible presence, of his comfortable presence: My God, my God, why hast thou forsaken 
Matth. 27. 46.  me? Here is first a compellation or invocaton of God twice repeated: My God, my God. Secondly, the complaint itself, or matter complained of, touching Gods forsaking of him: Christ was forsaken of God in some sort, and he was very sensible of his Fathers withdrawing, though it was but in part, and for a time, Why hast thou forsaken me? This forsaking is not to be understood of his whole person, but of his humane nature only according to which, and in the which he now suffered on the Cross. Though the person of Christ suffered, and was forsaken, yet he was not forsaken in, or according to his whole Person, but in respect of his humane nature only. The Godhead of Christ could not be forsaken, for then God should have forsaken himself, which is impossible. The personal union of the God head with the Manhood of Christ, continued all the time of his passion and death, it was never dissolved, nor ever shall be; yea the Godhead did uphold the manhood all the time of Christ's sufferings, so that he was not forsaken, when he was forsaken; he was not forsaken wholly, when he was forsaken in part. The love and favour of God the Father towards Jesus Christ did not ebb and flow, rise and fall; for God never loved Jesus Christ more, or better than at the time of his passion, when he was most obedient to his Fathers will. (Therefore doth my Father love me, because I lay down my life 
John 10. 17.  for my Sheep.) Christ had never more of the supporting presence of his Father, than when he had least of his comfortable presence; when Christ was in his grievous agony, and distress of body and mind, the Godhead did withdraw the comfortable presence from the manhood, and so far, and so far only was Christ forsaken. Though the union was not dissolved, yet there was a suspension of vision for the time, so as the humane nature did neither see or feel any present comfort from God: Now so far as the Godhead did withdraw its comfortable presence, so far our Saviour was forsaken and no further, that was but in part, and therefore he was but in part forsaken: God was really present with Christ, when in respect of his comfortable presence he was withdrawn from him. So here: The Husband may be in the house, and the Wife not know it; the Sun may shine, and I not see it; there may be fire in the Room, and I not feel it, so God may be really present with his People, when he is not sensibly present with his People. But  
The second Proposition is this, That the favourable, 
2. Proposition.  signal, and eminent presence of God with his People, in their greatest troubles, deepest distresses, and most deadly dangers, is only to be extended to his Covenant people, to those that are his People by special grace. Jer. 32. 38. And they shall be my People, and I will be their God. Verse 40. And I will make an everlasting Covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not departed from me. Verse 41. Yea I will rejoice over them, to do them good. There are many precious promises of the Divine presence, as I have already showed, but they are all entailed upon God's Covenant-people: We are all the People of God by Creation, both good and bad, sinners and saints, bond and free, rich and poor, high and low; and we are all the People of God by outward profession. All that do make an outward profession of God, and perform external worship to God; they are all the People of God in this sense; all the Carnal Israelites, are frequently called the People of God, as well as the spiritual Seed; thus Cain was one of God's People as well as Abel, and Esau, as well as Jacob. Now such as are only the People of God by creation, or by profession, these are strangers to God, these are enemies 
Ephe. 2. 12.  to God, and will he be favourably present with these. Such as are only the People of God by creation 
Eph. 2. 1. Col. 2. 13  and outward profession, they are dead in trespasses and sins, and can the living God take pleasure in being among 
Gal. 3. 10.  the dead; such are under all the threaten of the Law, and under all the curses of the Law, even to the uttermost extent of them, such are not one moment secure; the threaten of God and the curses of the Law 
Leu. 26. Deut. 28.  may light upon them, when in the house, when in the field, when waking when sleeping, when alone when in company, when rejoicing when lamenting, when sick when well, when boasting when despairing, when upon the Throne when upon a sickbed; and will God grace these with his presence? surely no. Such say to 
Job 21 1●, 15.  God, Depart from us, for we desire not the knowledge of thy ways. What is the Almighty that we should serve him? and what profit should we have if we pray unto him? Such querying as this carry greatest contempt in them, and would lay the Almighty quite below the required duty, as if Almighty were but an empty Title, and will God ever honour such with his favourable presence, who bid him be packing, who reject his acquaintance, and are willing to be rid of his company? surely no. Such as are only his People by creation, and an outward profession, such are under the wrath 
Psalm 7● 11.  and displeasure of God. [God is angry with the wicked every day;] not with a paternal, but with a 
Prov. 3. 32. cap 1●. 9  judicial anger; even to hatred and abhorment. [The wicked is an abomination to him, and he hates all workers of iniquity.] And therefore to these he will never vouchsafe his signal presence, such may well expect that God will pour on them the fierceness of that wrath and indignation, that they can neither decline nor withstand; such wrath is like the tempest and whirlwinds, that breaks down all before it. It is like burning fire, and devouring flames, that consumes all. This wrath will break down all the sinners arrogancies, and strangle all his vain hopes, and mar all his sensual joys, and fill him with amazing distractions, and make him drunk with the wine of astonishment. And will God dwell with these? will he keep house with these? surely no. By these short hints it is most evident, that the special presence of God is entailed upon none out of Covenant; 
Joh 14. 21, 2●. 2 Cor. 1. 16, 17. 18  God loves to keep house with none but his Covenant-People; he will grace none with his gracious presence, 
1. Sam. 28. 15, 16, etc.  but those that are his People by special grace. When wicked men are in great troubles, deep distresses, and most deadly dangers, God either leaves them, as he did Saul; or else pursues them to an utter overthrow, as he did Pharaoh; or else cuts them off by an invisible hand, as he did Sennacherib's mighty Hosts, and proud King Herod; 
Ex 14. Isa. 37. 36. Act. 12. 23.  or else he leaves them to be their own executioners, as he did Achitophel and Judas, etc. But,  
The 3. Proposition is this, that a sincere Christian may 
3 Proposition. Psal. 119. 117.  enjoy the presence of the Lord in great troubles, deep distresses, and most deadly dangers, supporting and upholding of him, when he has not the presence of God quickening, comforting, and joying of him, Psal 37. 24. Though he fall he shall not be utterly cast down, for the Lord upholdeth 
This is the upholding Psalm.  him with his hand. [Somech Jado, Upholding with his hand.] There is not one moment wherein the Lord doth not uphold his People by the hand. The root [Samach] signifies, to sustain and bear up, as the Nurse or tender Mother does the little child, the weak child, the sick child. God's hand is still under his, so that they can never fall below supporting grace. Psal. 63. 8. Thy right hand upholdeth me; or, Thy right hand underprops me. God never did, nor never will want a hand to uphold, a hand to underprope his poor People in their greatest troubles, and deepest distresses. Though the Saints have not always the comforting presence of God in their afflictions, yet they have always the supporting presence of God in their afflictions, as Christ in his bitter and 
Mat. 27 46. My Go●, my God, etc.  bloody Agony had much of the supporting presence of his Father, when he had none of the comforting presence of his Father with him; So the Saints in their deep distresses have many times much of the supporting presence of God; His left hand is under their heads, and his right 
Cant. 2. 6.  hand doth embrace them, when in respect of his comforting presence, they may say with the weeping Prophet 
Lam. 1. 16.  The Comforter that should relieve my soul, is far from me. When the lovesick Spouse was ready to faint, Christ circleth her with amiable embracements. His left hand is under her head, and his right hand doth embrace her. It is an allusion to their conjugal and mensal beds, on which the guests are so bestowed, that the first laid his left hand under the head of him that was next, and put him so in in his bosom, that with his other hand he might also, if he pleased, embrace him, which was a posture and sign of the greatest love, which the sick fainting Spouse here glories in. Christ's two hands are testimonies and witnesses of his great power and might, who is able to preserve his People (though lame cripples) from falling, & also to lift them up again, when they are fallen never so low, and likewise to support and uphold them, that they shall never finally and utterly be cast down. When the hearts of the Saints are ready to faint and sink, than the Lord will employ all his power for their support, bearing them up as it were with both hands. He hath put his left hand under my head as a pillow to rest upon, and with his right hand he hath embraced me, as a loving Husband 
Eph. 5. 29.  cherisheth his sick Wife, and doth her all the help he can. The best of Saints would fail, and faint in a day of trouble, if Christ did not put to both his hands to keep them up. In days of sorrow God's People stands in need of a whole Christ to support them and uphold them. My head sinks, O my Beloved, put thy left hand softer than pillows of roses, firmer than pillars of marable, under it; my heart faileth and dyeth, O let thy right hand embrace me. But,  
The fourth proposition is this, that all Saints have 
4 Proposition.  not a like measure of the presence of the Lord in their troubles and trials, in their sorrows and sufferings; some have more, and others have less of this presence of God in an evil day. 1. All Saints have not a like work to do in an evil day. 2. All Saints have not alike temptations to withstand in an evil day. 3. All Saints have not alike testimony to give in an evil day. 4. All Saints have not alike burdens to bear in an evil day. 5. All Saints have 
Lam. 1. 12. cap. 4. 6. Dan. 9 12, 13. 2 Cor. 11. 21. to the end. Heb. 11 25. to the end.  not alike things to suffer in an evil day. There are greater and there are lesser troubles, distresses and dangers; and there are ordinary troubles, distresses and dangers, and there are extraordinary troubles, distresses and dangers: Now where the trouble, the distress, the danger is ordinary, there an ordinary presence of God may suffice; but 
Dan. 3. Dan. 6.  where the trouble, the distress, the danger is extraordinary, there the People of God shall have an extraordinary presence of God with them, as you may see in the three Children, Daniel, the Apostles, the primitive Christians, and the Book of Martyrs. Some troubles, distresses and dangers are but of a short continuance, as Athanasius said of his banishment, Nubecula est, citò transibit, It is but a little cloud, and will quickly be gone. Others are of a longer continuance, and accordingly God suits his presence. All Saints have not a like outward succours, supplies, reliefs, comforts, etc. in their troubles, distresses and dangers; some have a shelter, a friend at hand, others have not; some have many friends, and others may cry out with him, O my friends, I have never a friend! some are surrounded with outward comforts, and others have not one, not one penny, not one friend, not one days work, etc. in a storm some have good Harbours at hand, others are near the rocks, and in danger of being swallowed up in the sands: so here, and accordingly God lets out more or less of his presence among his People, some need more of his presence than others do, and accordingly God dispenceth it among his Saints. But,  
The fift proposition is this, that none of the Saints 
5 Proposition.  have at all times in all afflictions, distresses and dangers, 
Some scores of Psalms do evidence the truth of this proposition.  the same measure and degree of the presence of the Lord, but in one affliction they have more, in another less of the Divine presence; in one affliction a Christian may have more of the enlightening presence of God than in another; and in another affliction a Christian may have more of the comforting presence of God, than in another; in this trouble a Christian may have more of the awakning presence of God, than in another, and in that trouble a Christian may have more of the sanctifying presence of God, than in another; and in this distress a Christian may have more of the supporting presence of God, than in that. No one Saint doth at all times, nor in all troubles need a like measure of the Divine presence. The primitive Christians and the Martyrs had sometimes more and sometimes less of the Divine presence with them, as their condition did require. God who is infinitely wise, does always suit the measures and degrees of his gracious, favourable, signal presence to the necessities of his Saints. This is so clear and great a truth, that there are many thousands that can seal to it, from their own experience; and therefore I need not enlarge upon it. But,  
The sixth and the last proposition is this, that many 
6 Proposition.  precious Christians in their great troubles, deep distresses and most deadly dangers, may have this favourable, signal and eminent presence of God with them, and yet fear and doubt, yea peremptorily conclude that they have 
Jo●ah 2. 4. Cant. 5. 6, 7, 8, 9, 10. Psalm 88  not this presence of God with them, Psal. 77. 7, 8, 9, 10. These sad interrogatories argues much fear & diffidence; but let me evidence the truth of this proposition by an induction of particulars; Thus, first: If Christ be not signally with you, why are you in your troubles so fearful of offending of him, and so careful and studious in pleasing of him? Gen. 39 9, 10. Psalm 17. 3, 4, 5. Dan. 3. 16, 17. Dan. 6. 10, 11, 12, 13. Secondly, If Christ be not signally with you, how comes it to pass that under all your troubles, deep distresses and most deadly dangers, you are still a justifying of God, a clearing of God, a speaking well of God, a giving a good report of God? Psalm 119. 75. Ezra 9 13. Ne●. 9 32. 33. Dan. 9 12, 14. Thirdly, if God be not signally with you, how come you to bear up so believingly, sweetly, stoutly, cheerfully and patiently under your troubles, deep distresses and greatest dangers, Gen. 49. 23, 24. 1 Sam. 30. 6. Hab. 3, 17, 18. Acts 5. 40, 41, 42. Cap. 16. 25, 26. Acts 27. 22.— 26. Heb. 10. 34. Fourthly, if Christ be not signally present with you, how comes it to pass that your thoughts, desires, hearts, thirstings and long of soul, are so earnestly, so seriously, so frequently and so constantly carried out after more and more of Christ, and after more and more of the presence of Christ, and after more and more communion with Christ? Psalm 139. 17, 18. Psalm 63. 1, 8. Psalm 27. 4. Psalm 42. 1, 2, 3. Exod. 33. 13, 14, 15, 16. Cant. 1. 2. Fifthly, if Christ be not signally present with you, why are you so affected and afflicted with the dishonours and indignities, wrongs and injuries that are done to the Lord by others? Psalm 69. 9 Psalm 119. 53, 136, 158. Jerem 9 1, 2. Ezek. 9 4, 6. 2 Pet. 2. 7, 8. None but such that have the presence of the Lord signally with them, can seriously and sincerely lament over the high dishonours that are done to the Lord by others. Sixthly, if the Lord be not signally present with you, under all you troubles and deep distresses, 
Job 15. 4. Heb. 10. 25.  why do you not cast off prayer and neglect hearing, and forsake the assembling of yourselves together, and turn your backs upon the Table of the Lord, and take your leaves of closset-duties? But, seventhly, if the Lord be not signally present with you, under your great troubles and deep distresses, why don't you say, with Pharaoh, Who is the Lord, that I should obey his voice? 
Exod. 5. 2. 2 Kings 6. 3●. 〈◊〉. 7. 2. 1 Sam. 28. 15, 16 1 Kings 21. 20. 2 Chr. 28. 22. Isa. 51. 20. cap. 59 10, 11.  And with the King of Israel, Behold this evil is of the Lord, and why should I wait for the Lord any longer? Or with that Noble Pagan, If the Lord would make windows in Heaven, might this thing be? Or with Saul, why don't you run to a Witch? Or with Ahab, why don't you sell yourselves to work evil in the sight of the Lord? Or with Ahaz, trespass most when you are distressed most? Why don't you fret, and faint, and lie in the streets as a wild Bull, full of the fury of the Lord? Why don't you grope for the wall, and stumble at noonday, and roar all like Bears? But, eigthly, if the Lord be not signally present with you in your greatest troubles and deepest distresses, why do you with Moses, prefer suffering before 
Heb. 11. 25, 26.  sinning, and Christ's reproaches before Egypt's treasures? Why do you scruple the sinning of yourselves out of your 
Psalm 38. 4. Gen. 39 9, 10.  sorrows? Why do you look upon sin as your greatest burden? Why are you so tender in the point of transgression, and so stout in resistance of the most pleasing temptation? But, ninthly, if the Lord be not signally 
Psalm 16. 3, 4. Prov. 12. 26. Heb. 11. 38.  with you in your great troubles and deep distresses, why do you set so high a price upon those that have much of the presence of God with them in their troubles and trials? Why do you look upon them as more excellent than their Neighbours? yea as such worthies, of whom this world is no ways worthy? But, tenthly and lastly, 
Psalm 119. 67, 71 Hosea 5. 14, 15. cap. 6. 1, 2. Hof. 2. 6, 7.  if the Lord be not signally present with you, in your greatest troubles and deepest distresses, how comes it to pass that you are some what bettered, some what amended, some what reform by the rod, by the afflictions, that have been and still are upon you; when the heart is more awakened, humbled and softened by the rod, when the will is more compliant with the will of God in doing or suffering, when the mind is more raised and spiritualised, when the conscience is more quick and tender, 
Eph. 5. 15.  and when the life is more strict and circumspect: then we may safely and roundly conclude, that such persons do undoubtedly enjoy the signal and singular presence of God with them, in their greatest troubles, deepest distresses, and most deadly dangers. And thus I have laid down these six propositions, which if well weighed and improved, may many ways be of singular use to sincere Christians.  
We shall now come to the application or useful improvement of this great and seasonable Truth. Explication is the drawing of the Bow, but application is the hitting of the mark, the white. Is it so, that when the People of the Lord are in great troubles, deep distresses, and most deadly dangers, that then the Lord will be favourably, signally and eminently present with them; Then let me briefly infer these ten things.  
First, that the Saints are a People of Christ's special 
1 Inference.  care. 2 Chron. 16. 9 For the eyes of the Lord run to and fro through the whole Earth, to show himself strong in the behalf of them, whose heart is perfect towards him. The words contain. 1 The universality of God's providence, his eyes walk the rounds, they run to and fro through the whole Earth, to defend and secure the sincere in heart. Diana's Temple was burnt down, when she was busied at Alexander's birth, and could not be at two places together: but God is present at all times, in all places, and among all persons, and therefore his Church, which is 
1 Cor. 3. 16. cap. 6. 19  his Temple, can never suffer through his absence. The Egyptians had an Idol, called Baal-Zephon, which is by interpretation, Dominus speculae, Lord of the Watchtower; 
Exod. 14. 2.  his office was, to fright such fugitive Jews as should offer to steal out of the Country; but when Moses and the People of Israel past that way, and pitched their camp there, this drowsy God was surely fast a sleep, for they all marched on their way without let or molestation. 
Psalm 121. 3, 4, 5 Isa. 27. 3, 4.  Whereas he that keepeth Israel Neither slumbreth nor sleepeth; he kept his Israel then, and he hath kept his Israel ever since; he made good his title then▪ and will make good his title still, he ever was and he ever will be watchful over his People for their good. 2. The efficacy of his providence, to show himself strong; God fights with his eyes as well as his hands, he doth not only see his People's dangers, but saves them from dangers 
Zach. 2. 5.  in the midst of dangers. When the Philosopher in a starry night was in danger of drowning, he cried out, Surely I shall not perish there are so many eyes of providence over me. King Philip said, He could sleep safely, 
Psalm 3. 5, 6.  because his friend Antipater watched for him. O how much more may the Saints sleep safely, who have always a God that keeps watch and ward about them. God 
Prov. 18. 10.  is so strong a Tower that no cannon can pierce it, and he is so high a Tower that no ladder can scale it, and h● is so deep a Tower that no pioner can undermine it; and therefore they must needs be safe and secure, who lodge within a Tower so impregnable, so inexpugnable. Now this is the case of all the Saints, the fatherly care and providence of God is still exercised for the good of his People. Deut. 32. 10. He found him in a desert Land, and in 
Isa 49. 16. c. 31. 5. and cap. 32. 1. 2. See my Heavenly Cordial after a wasting Plague, much of the special care of God.  the waist howling wilderness, he led him about, he instructed him, he kept him as the apple of his eye. Verse 11. As an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings. Verse 12. So the Lord alone did lead him, etc. The Eagle carries her young ones upon her wings (and not between her talons as other birds do) openly, safely, swiftly; and so did God his Israel, being choice and chary of them all the way, securing them also from their enemies, who could do them as little hurt, as any can 
Isa. 63. 4. 5. 6. cap. 59 16.  do the Eagles young, which cannot be shot but through the body of the old one: See at what a rate God speaks in that, Isa. 40. 27, 28. Observe how God comes on with his high interrogatories, Hast thou not known? What an ignorant People! Hast thou not heard? What a deaf People! what keep no intelligence with Heaven! 1 Pet. 5. 7. Casting all your care upon him, for he careth for you. I will now with you sing away care (said John Careless, 
Act. and Mon. fol. 1743.  Martyr, in his letter to Mr. Philpot) for now my soul is turned to her old rest again, and hath taken a sweet nap in Christ's lap. I have cast my care upon the Lord, which careth for me, and will be careless according to my name. It was a strange speech of Socrates, a Heathen, Since God is so careful of you (saith he) what need you be careful for any thing yourselves? God's providence extendeth to all his Creatures; it's like the Sun of universal influence, but in a special manner it's operative for the safety of his Saints. In common dangers men take special care of their Jewels, and will not God, will not God take 
Mal. 3. 17. Heb. 3. 6. 1 Pet. 2. 5.  special care of his Jewels? surely yes. The Church of God is the house of God, and will not God take care of his house? surely that shall be well guarded, whatsoever be neglected; his house is every moment within the view of his favourable eye, and under the guard of his almighty arm, his thoughts and heart is much upon his house: God hath a peculiar and paternal care over his Saints, that distich of Museul●s cometh in fitly:  

Est Deus in caelis qui providus omnia curate,  
Credentes nunquam, deseruisse potest.   

A God there is, whose Providence doth take  
Care for his Saints, whom he will not forsake.   
(His eyes run) implying the celerity and swiftness of God in hastening relief to his People, (his eyes run through the whole Earth.) implying the universality of helps there is not a Saint in any dark Corner of the world, under any straits or troubles, but God eyes him and will take singular care of him; God will always 〈◊〉 his care, to his People's conditions, to which his eminent appearances for them in days of distress and trouble, give signal testimony. It is our work to cast care; it is God's work to take care, let not us then by soul dividing thoughts take the Lords work out of his hand. But  
Secondly, Will the Lord be signally present with his 
2. Inference.  People, in their greatest troubles, deepest distresses and most deadly dangers, than here you may see the true reason why the Saints are so comfortable, cheerful and joyful, 
Acts 5. 40, 41. Cap. 16. 25. Rom. 5. 3. 2 Cor. 7. 4. Cap. 12. 10. 1 Pet. 4 12, 13, 14 these Scriptures are already opened and improved.  in their greatest troubles, deepest distresses, and most deadly dangers; it is because of that signal presence of God with them. It was this signal presence of God with the Martyrs, that made them rejoice in the midst of their greatest sufferings, and that made them endure great sufferings, without any sensible feeling of their sufferings: As that young Child in Josephus, who when his flesh was pulled in pieces with pincers, by the command of Antiochus, said with a smiling countenance: Tyrant, thou losest time, where are those smarting pains with which tho● threatnedst me? make me to shrink, and cry out if thou canst? And Bainam, an English Martyr, when the fire was flaming about him, said: You Papists talk of Miracles, behold here a Miracle, I feel no more pain than if I were in a bed of down, it is as sweet to me as a bed of Roses. Surely their strength 
Job 6. 12.  was not the strength of stones, nor their flesh of brass, that they should not be sensible of so great sufferings; but this was only from that signal presence of God, that made them endure grievous pains without pain, 
Heb. 11. 33. to 35.  and most exquisite torments without torment, and sore sufferings without feeling of their sufferings; and other choice souls there were, who though they were sensible of their sufferings, yet by the Divine presence they were filled with unspeakable courage, comfort and alacrity. Laurence when his body was roasted upon a burning Gridiron, cried out, This side is roasted enough, turn the other. Marcus of Arethusa, a worthy Minister, when his body was cut and lanced, and anointed with honey, and hung up a loft in a Basket, to be stung to death by Wasps and Bees, he looking down cheerfully upon the the Spectators said, I am advanced, despising you that are below; and when we shall see poor, weak, feeble Creatures like ourselves, defying their torments and their torments, conquering in the midst of their greatest sufferings, and rejoicing and triumphing in the midst of their fiery trials, singing in Prison, as Paul and Silas did; kissing the stake as Henry Voes did; clapping their hands when they were half consumed in the flames as John Noyes did; calling their execution day, their wedding day as Bishop Ridley did. We cannot but conclude that they had a singular presence of God with them, that made all their sufferings seem so easy and so light unto them. Caesar cheered up his drooping Mariners in a storm, by minding them of his presence; but alas! alas! what was Caesar's presence to this Divine, this signal presence that the Saints have enjoyed in their greatest troubles, and deepest distresses. But  
Thirdly, Will the Lord be signally present with his 
3. Inference.  People, in their greatest troubles, deepest distresses, and most deadly dangers; then from hence you may see the weakness, madness, sottishness, and folly of all such as 
Isa. 8. 9, 10. Cap. 27. 4. 1 Cor. 1. 25.  make opposition against the Saints; that affront, injure, and make head against those that have the presence of the great God in the midst of them. O Sirs! the weakness of God is stronger than Men. What then is the strength of God? 1 Cor. 10. 22. Do we provoke the Lord to jealousy? are we stronger than he? Ah who knows the power of his 
Psalm 90. 11.  anger! It is such that none of the Potentates of the world, who set themselves against the Saints, can avert or avoid, avoid or abide: That God is a mighty God, the Scriptures do abundantly evidence, and it appears also in the Epithet, that is added unto El-, which is Gibbor, importing that he is a God of prevailing might. By Daniel he is called El-Elim, the mighty of mighties. Now what folly and madness is it for Dust and Ashes, for crawling Worms, to make head against a mighty God; yea an Almighty God, who can curse them, and crush 
Genes. 49. 25. Num. 24. 4. 16. Ruth 1. 20, 21.  them with a word of his mouth. 2 Chron. 32. 7. Be strong and courageous, be not afraid nor dismayed for the King of Assyria, nor for all the multitude that is with him, for there be more with us than with him. Verse 8. With him is an arm of flesh, but with us is the Lord our God to help us, and to fight our battles. The King of Assyria was at that time the greatest Monarch in the World, and the most formidable Enemy the Church had, yet the Divine presence was a sovereign Antidote to expel all base slavish fears, that might arise in any of their hearts, concerning his greatness, power, or multitude. What was that great multitude that was with the King of Assyria, to that innumerable Company of Angels that was 
2 Kings 6. 17. Psalm 34. 7, &c 91. 11. Heb. 12. 22. Cap. 1. ult. Isa. 37. 29. 36, 37, 38.  with Hezekiah? And what was an arm of flesh to God's supreme Sovereignty; that had this proud Prince in chains, and that put a hook in his nose, and a bridle in his lips, and cut off his great Army by the hand of an Angel in one night, and left him to fall by the sword of his own Sons. The Lord of Hosts can crush the greatest Armies in the world into Atoms at pleasure. When the Emperor Heraclius sent Ambassadors to Chosroes, King of Persia, to desire Peace of him; he received this threatening answer: I will not spare you, till I have made 
Diac. Cedrens.  you curse your crucified God, and adore the Sun; he was afterwards (like another Senacherib) deposed and murdered by his own Siroes: When the Divine presence is armed against the great ones of the World, they must certainly fall. In Dioclesian's time, under whom was the last and worst of the ten persecutions, though then Christian Religion was more desperately opposed than ever, yet such was the presence of God with his 
Ruffin.  People in those times, that Religion prospered and prevailed more than ever; so that Dioclesian himself observing that the more he sought to blot out the name of Christ, it became the more legible, and to block up the way of Christ it became the more passable; and what ever of Christ he thought to root out, it rooted the deeper and risen the higher, thereupon he resolved to engage himself no further, but retired to a private life: This is a good copy for the Persecutors of the day to 
Acts 5. 38, 39, 40 Psalm 76. 12. Psalm 110. 5. 6. Rev. 6. 14, 15, 15.  write after. O Sirs! what folly and madness is it for weakness to engage against strength, the Creature against the Creator, an Arm of flesh against the Rock of Ages? What is the chaff to the whirlwind, stubble and straw to the devouring flames? no more are all the Enemies of Zion to the great and glorious God, that is signally present with his People in their greatest troubles, and deepest distresses, etc. There was not one of those persecuting Emperors, that carried on the ten bloody Persecutions against the Saints, but ca●e to miserable ends, yea Histories tell us of three and forty persecuting Emperors, that fell by the hand of revenging Justice; first or last the presence of God with his People, will undo all the Persecutors in the world. But  
Fourthly, Will the Lord be signally present with 
4. Inference.  his People, in their greatest troubles, deepest distresses, and most deadly dangers, then from hence you may see the Lords singular love and admirable kindness to his People, in gracing them with his presence in their greatest 
Isa. 43. 2. 4.  troubles; that is a Friend indeed that will stick close to a man in the day of his troubles, as Jobs friends did 
Job 2. 11, 12, 13, 1 Sam. 20. 30, 31. 32, 33.  stick close to him in the day of his troubles, and as Jonathan did stick close to David in his greatest dangers, and as the primitive Christians did stic● close one to another, though with the hazard of their lives, and to the amazement of their Enemies: Behold (said they) how the Christians love one another, and stand by one another: The People of God in their greatest troubles are a People of his special love; when they are in distress he lies them in his very bosom, and his banner over 
Cant. 2. 4.  them is love. The love of God to his People is engraven upon the most afflictive dispensation they are under: when he smartly rebukes them, even than he dearly loves them. (Hear ye the rod.) Oh, the rod speaks love; 
Rev. 3. 19 Micha 6. 9  many of the Saints have read much of the Lords love, written in letters of their own blood; they have read love in Prison's, and love in flames, and love in banishment, and love in the cruelest torments their Enemies could invent. When a Christians wounds are bleeding, 
Mal. 4. 2.  than God comes in with a healing plaster; when a Christian is in a storm, than the presence of the Lord makes all calm and quiet within. The presence of the Lord 
Matth. 8. 26.  with his People in their troubles and distresses, speaks out the reality of his love, the cordialness of his love, the greatness of his love, and the transcendency of his love. The truth and strength of Relations love one to another, doth best appear by their presence one with another, when either of them are in the Iron Furnace, or in bonds, or in great straits or wants, or deep distresses. The Parents show most of their love to their sick and weak Children, by their daily presence with them; and the Husband shows most of his dear and tender love, by keeping his Wife company when she is in greatest straits and dangers; so here. But  
Fifthly, Will the Lord be signally present with his 
5. Inference.  People, in their greatest troubles, deepest distresses, and most deadly dangers, than this may serve to justify the Saints, and to encourage the Saints to write after this fair copy that Christ has set them: O visit them, O stand by them, O stick close to them, in all their troubles, distresses and dangers; let the same mind be in you one towards another as is in Christ towards you all: 
Phil. 2. 5. Job 11. 12, 13.  Are there any Jobs upon the dunghill? visit them; are there any Paul's in chains? find them out and be not ashamed of their chains: 2 Timoth. 1. 16. The Lord give mercy to the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain. Verse 17. But when he was in Rome, he sought me out diligently and found me. Verse 18. The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well? [He oft refreshed me.] Greek, Poured cold water upon 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  me. As that Angel did upon the wracked limbs of Theodorus the Martyr, mentioned by Socrates and Ruffinus in the days of Julian the Apostate; 'tis a Metaphor taken from those, who being almost overcome with heat are refreshed by cooling. (And was not ashamed of my chain.) Learned Antiquaries observe, that the Apostle at this time was not in prison with fetters, but in the custody of a Soldier, with whom he might go abroad, having a chain on his right arm, which was tied to the Soldiers left arm: Paul at this time was not in prison, much less a close Prisoner, for then Onesiphorus needed not to have made any great search to find him; but was a Prisoner at large, going up and down with his Keeper to dispatch his affairs, and therefore he speaks not of chains in the plural number, but of a chain in the singular, with which he was tied to the soldier that kept him. It not ways becomes the Saints to be ashamed of the bonds or chains, that may be found upon the Ambassadors of Christ in an evil day. The primitive Christians were not ashamed of the Martyr's chains, but owned them in their chains, and stood by them in their chains, and frequently visited them in their chains, and freely and nobly relieved them, and refreshed them in their chains: And will you, will you be ashamed to visit the Saints in bonds? O let not this be told in Gath, 
2 Sam. 1. 20.  nor published in the streets of Askelon, that the highflown Professors and Christians of these times are ashamed to own, relieve, and stand by the Saints in bonds. So Matth. 25. 36. I was sick and ye visited me: I was in 
See Exo. 2. 11, 12. compared with Acts 7. 23. to 29. only remember the case was extraordinary and his call was extraordinary.  prison and ye came unto me. It is very remarkable, that the last definitive Sentence shall pass upon men, according to those acts of favour and kindness, that have been showed to the Saints in their suffering state; and that the Sentence of absolution shall contain a manifestation of all their good works: In this great day Christ sees no iniquity in his People, he objects nothing against them, and he only makes honourable mention of the good that has been done by them. O, Sirs, all the visits you give to sick Saints, and all the visits you give to imprisoned Saints, Christ takes as visits given to himself: suffering Saints and you are Brethren, and will you not visit your own Brethren? suffering Saints and Christ are Brethren, 
Matth. 25. 40. John 20 17. Psalm 119. 63. 2 Cor. 8. 19  and will you not visit Christ's Brethren? suffering Saints and you are Companions, and will you not visit your own Companions? suffering Saints and you are travelling Heaven-wards, and will you not visit your Fellow-travellers? suffering Saints and you are Fellow-citizens, and will you not visit your Fellow-citizens? 
Ephes. 2. 19  suffering Saints and you are Fellow soldiers, 
Phil. 2. 25.  and will you not visit your Fellow-soldiers? suffering Saints a●d you are Fellow-heirs, and will you not visit 
Rom. 8. 17.  your Fellow-heirs? O never be ashamed of those that Christ is not ashamed of! O never fail to visit those whom Christ daily visits in their suffering state! O never turn your backs upon those to whom Christ hath given the right hand of fellowship! O be not shy of them, nor strange to them whom Christ lies daily in his bosom! O be not unkind to them with whom one day you must live for ever. But  
Sixthly, Will the Lord be signally present with his 
6. Inference.  People in their greatest troubles, deepest distresses, and most deadly dangers, than never give way to base slavish 
Psal. 51. 12, 13. Pfalm 46. 1, 2, 3. Matt. 10, 2●, ●●.  fears; there are as many fear notes in Scripture as there are fears; take a taste of some of them, Hebr. 13. 5. He hath said, I will never leave thee, nor forsake thee. Verse 6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me: This Text is taken out of Psalm 118. 6. The Lord is on my side, I will not fear what man can do unto me. Some read it by 
The Earl of M●rray speaking of Mr. John Knox, said, Here lies the body of him, who i● hi● life time never feared the face of any man.  way of Interrogation; What can man do unto me? There is some difference in the Apostle's quoting the Text, betwixt the Hebrew and the Greek. The Hebrew thus reads it: The Lord is with me, or for me; or as our English hath translated it: The Lord is on my side. The Greek thus: The Lord is my helper; but the sense being the same with the Hebrew, the Apostle would not alter that translation: The alteration which is in the Greek, serves for an Exposition of the mind and meaning of the Psalmist; for God being with us, or for us, or on our side, presuppofeth that he is our helper: So as there is no contradiction betwixt the Psalmist and the Apostle, but a clear interpretation of the Psalmists mind, and a choice instruction, thence ariseth, viz. That God's signal presence with us, for us or on our side, may abundantly satisfy us, and assure us, that he will afford all needful help and secure to us; the consideration of which should abundantly arm us against all base slavish fears: God is not present with his Saints in their troubles and distresses as a stranger, but as a Father, and therefore he cannot but take such special care of them, as to help them, as to secure them, and as to secure them from dangers in the midst of dangers, and therefore 
Isa. 43. 2.  why should they be afraid? The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is translated helper in that Hebr. 13. 6. according to the notation of it, signifieth one that is ready to run at the cry of another. Now this notation implieth a willing readiness, and a ready willingness in God to afford all succour and relief to his People in their greatest troubles, and deepest distresses; herein God shows himself like a tender Father, Mother, or Nurse, who presently runs when any of them hear the Child cry, or see danger near. Isai. 8. 10. God is with us. Verse 12. Fear ye not their fear, nor be afraid. The Divine presence should arm us against all base slavish fears of men's power, policy, wrath or rage: Kings and Princes compared with God, or with the signal presence of God, are 
Isa. 40. 2●.  but as so many Grasshoppers skipping, and leaping up and down the field; and does it become Christians that enjoy this Divine presence to be afraid of Grasshoppers? Isa. 41. 10. Fear thou not for I am with thee: be not dismayed for I am thy God; I will strengthen thee, yea I will help thee, yea I will uphold thee with th●●●ht hand of my righteousness. God expects that his signal presence with us, should arm us against all base fear and dismayedness. psalm 23. 4. Yea though I walk through the valley of the shadow of death, I will fear no evil for thou art with me. The Divine presence raised David above all his fears. Psalm 27. 1. The Lord is my light and my salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? Who is the Enemy that I should be afraid of? where is the Enemy that I should be afraid of? by what name or title is the Enemy dignified or distinguished that I should be afraid of? I look before me, and behind me, I look round about me, and I look at a distance from me, and I cannot see the man, the Devil, the Informer, that I should fear or be afraid of, for God is with me. Where God is (said King Herod in 
Josephu● lib. 15  a speech to his Army) there neither wants multitude nor fortitude, we may safely, readily, and cheerfully set the Divine presence against all our Enemies in the world. When Antigonus his Admiral told him, that the Enemy's number far exceeded his: But how many do ye set me against, said the King? Look about you and see who is with you. Ah Christians! Christians, look about you, look about you, and see who is signally present with you, and then be afraid if you can. But  
Seventhly, Will the Lord be signally present with his 
7. Inference.  People in their greatest troubles, deepest distresses, and most deadly dangers, then certainly there is no such great evil in troubles, distresses, sufferings, etc. as many conceive, fear, dream, think, judge; many men look upon troubles, afflictions, sufferings, in a multiplying glass, and then they cry out, there is a Lion in the way, 
Prov. 22. 13. Cap. 26. 13.  a Lion in the streets: But, Sirs, the Lion is not always so fierce as he is painted, nor afflictions are not always so grievous as men apprehend; there are many who have been very fearful of Prisons, and have looked upon a Prison as a Hell, on this side Hell, who when they have been there for righteousness sake, and the Gospel's sake, have found ●●●ns to be Palaces, and the imaginary Hell to be a little Heaven unto them: Many fear afflictions and flee from afflictions as from Toads and Serpents, as from Enemies and Devils, and yet certainly there is no such great evil in affliction as they apprehend, for the Lord is signally present with his People in their greatest troubles and deepest distresses. Now what evil can there be in that condition, wherein a man enjoys the Divine presence, that makes every bitter sweet, and every burden light, and that turns Winter nights into Summer days, etc. yea many times the Saints enjoy more of the singular presence of God in their afflictions, in their day of adversity, than ever they did in the day of prosperity, or in the day of their worldly glory. What Bride is afraid to meet her Bridegroom in a dark entry, or in a dirty lane, or in a narrow passage, or in a solitary wood; and why then should a Christian be afraid of this or that afflicted condition? who is sure to meet his blessed Bridegroom the Lord Jesus Christ in every estate, in every condition; who is sure to enjoy the presence of Christ with him in every turn or change that may pass upon him. How many Martyrs have ventured into the 
Heb. 11. 34.  very flames to meet with Christ, and that have many other ways made a sacrifice of their dearest lives, and all to meet with Christ. O the cruel mockings, the scourge, 
Rev. 12. 11. Heb. 11. 36, 37, 38  the bonds, the imprisonments, the stoning, the sawing asunder that many of the Lords worthies have ventured upon, and all to meet with the presence of the Lord; and why then should any of you be afraid to enter into an afflicted condition, where you shall be sure to meet the singular presence of the Lord, that will certainly turn your afflicted condition into a comfortable condition to you? The great design of the Lord in afflicting of his People, is to meet with them, and to draw them into a nearer communion with himself; it is that they may see more of him than ever, and taste more of him than ever, and enjoy more of him than ever; in order to which he subdues their corruptions by afflictions, 
Isa. 1. 25. c. 27. 8, 9 Heb. 12● 10, 11. Hos. 2. 14.  and strengthens their graces, and heightens their holiness by all their troubles and trials. When ever he leads his Spouse into a wilderness, it is that he may speak friendly and comfortably to her, or that he may speak to her heart, as the Hebrew runs. The great design of the Lord in bringing her into a wilderness, was that he might make such discoveries of himself, of his love, and of his sovereign grace, as might cheer up her heart, yea as might even make her heart leap and dance within her. Or as some sense it, I will take her alone for the purpose, even into a solitary wilderness, where I may more freely impart my mind to her, that she having her whole desire she may come up from the wilderness leaning upon her beloved, and so be brought into the bridehouse with all 
Cant. 8. 5.  solemnity. By all which it is most evident, that there is no such evil in a wilderness estate, in an afflicted condition, as many imagine. But,  
Eightly, will the Lord be signally present with his 
8 Inference.  People in their greatest troubles, deepest distresses, and most deadly dangers, than what a high encouragement should this be to poor sinners to study Christ, to acquaint themselves with Christ, to embrace Christ, to choose Christ, to close with Christ, to submit to Christ, 
Joh. 1. 12. Ps. 112. 2, 3. Ps. 2. 12. 2 Cor. 8. 5.  and to make a resignation of themselves to Christ, and to secure their interest in Christ, that so they may enjoy his signal presence in their greatest troubles, deepest distresses, and most deadly dangers. O how many mercies are wrapped up in this mercy of enjoying the singular presence of the Lord in all the troubles and trials of this life. It is a mercy to have the presence of a Friend, it is 
Psalm 23. 4.  a greater to have the presence of a near and dear relation with us, in a day of distress, in a day of darkness; But what a mercy is it then to have the presence of the Lord with one in a dark day! That's excellent counsel that the wisest Prince that ever swayed a sceptre gives in that. Eccles. 11. 8. Remember the days of darkness for they shall be many. When light shall be turned into darkness, pleasure into pain, delights into wearisomeness, calms into storms, Summer days into Winter nights, and the lightsome days of life into the dark days of old age and death. O now the singular presence of the Lord with a man in these days of darkness will be a mercy more worth than ten thousand worlds. To have a wise, a loving, 
Psalm 71. 20, 21.  a powerful, a faithful Friend to own us in the dark, to stand by us in the dark, to uphold us in the dark, to refresh us in the dark, to encourage us in the dark, etc. is a very choice and singular mercy: O then what is it to have the presence of the Lord with us in all those dark days, that are to pass over our heads! What David said of the sword of Goliath in another case [There is none 
1 Sam. 21. 8, 9  like that,] that I may say of the Divine presence with a man in the dark, There is none like that. The Psalmist 
Psal. 73. 26. The Greek saith, The God of my heart, etc.  hit the mark the whit, when he said. My flesh and my heart faileth, but God is the strength of my heart and my portion for ever. When his flesh, that is his outward man, and when his heart his courage, that is his inward man failed him, than God was the strength of his heart (or the rock of his heart, as the Hebrew runs,) at the very last gasp God came in with his sovereign Cordial, and revived him and recovered him, and brought new life and strength into him. When a Saint is at worst, when he is at lowest, when he is even overwhelmed with troubles and sorrows, and when the days of darkness so multiply upon him that he seems passed all hope of recovery, than the Divine presence does most gloriously manifest itself, and display itself, in supporting, strengthening, comforting, and encouraging of him. In the Rev. 4. 6. you read, that the world is like a sea of glass, [I saw before the Throne a sea of glass.] The world is transitory, very frail and brittle as glass, and it is instable, tumultuous and troublesome as the sea. Here the world is shadowed out to us by a sea of glass; and how can we stand on this sea, how can we live on this sea, how can we walk on this sea, if Christ don't take us by the hand, and lead us, and support us, and secure us? O Sirs, we can't uphold ourselves on this sea of glass, nor others  uphold us on this sea of glass, it is none but dear Jesus, it is no presence but his singular presence, that can make us to stand or go on this sea of glass. And if this world be a sea of glass, oh what infinite cause have we to secure our interest in Christ, who alone can pilot us safe over this troublesome, dangerous and tempestuous sea! Oh that I could prevail with poor sinners to take Christ into the ship of their souls, that so he may pilot them safe into the heavenly Harbour, the heavenly Canaan. No Pilot in Heaven or Earth can land you on the shore of a happy eternity from off this sea of glass but Jesus. When on this sea of glass the winds blow high, storms arise, and the bold waves beat into the ship, O then the sinner cries a Kingdom for a Christ, a world for a Pilot to save us from eternal drowning. Oh that before eternal storms and tempests do beat upon poor sinners, they 
Ps. 11. 6. Ps. 9 17. Hos. 2. 19, 20. 2 Cor. 11. 2.  would be prevailed with to close with Christ, to accept of Christ, and to enter into a marriage-covenant, a marriage-union with Christ; that so they may enjoy his singular presence with them, whilst they are on this sea of glass. There is no presence so greatly desirable, so absolutely necessary, & so exceeding sweet & comfortable as the presence of Christ, & therefore before all, & above all, secure this presence of Christ, by matching with the person of Christ; & than you will be safe & happy on a sea of glass.  
Ninthly, will the Lord be signally present with his 
9 Inference.  People in their greatest troubles, deepest distresses, and most deadly dangers, then let me infer that unbelief, infidelity and despondency of spirit in an evil day, does very ill become the People of God. Is the Lord present with you in your greatest troubles, and will you flag in your faith, and be crest fallen in your courage, when the blast of the terrible ones is as a storm against the wall? 
Isa. 25. 4.  what is this but to tell all the world, that there is more power in your troubles to sink and daunt you, than there is in the presence of the Lord, to support and encourage you, when a Christian is upon the very banks of the Red Sea, yet then the Divine presence should encourage him, To stand still, and see the salvation of the Lord. It would 
Exod. 14. 13.  be good for timorous Christians in an evil day to dwell much upon the Prophet's commission, Isa. 35. 3. [Strengthen ye the weak hands, and confirm the feeble knees, Say to them that are of a fearful heart, be strong, fear not.] Ah, but how shall weak hands be strong, and a timorous heart cease to fear and saint? Why? Behold, your God will come with vengeance, even God with a recompense, he will come and save you; he is on his way, he will be suddenly with you, yea he is already in the midst of you, and he will save you. If you cast but 
Isa. 41. 10. c. 43. 2 Heb. 13. 5. Jer. 32 40, 41. cap. 31. 31 to 38. Gen. 41. 35 36, 48, 49. Col. 1. 19 cap. 2. 3.  your eye upon precious promises, if you cast but your eye upon the new Covenant, which is God's great store-house, there you will find all supports, all supplies, all helps and all comforts laid up, and laid in for you, and therefore never despond, never faint, never be discouraged in an evil day, in a dark time. As Joseph had his storehouses to give a full supply to the Egyptians in time of famine, so dear Jesus (of whom Joseph was but a type) has his storehouses of mercy, of goodness, of power, of plenty, of bounty, out of which in the worst of times he is able to give his People a full supply, according to all their needs; and therefore be not discouraged, don't despond in a day of trouble. O my Friends, how often has the Lord hide you in the secret of his presence 
Ps. 27. 5. Ps. 31. 20  from the pride of men, and kept you secretly in his pavilion from the strife of tongues! And therefore be strong, and lift up the hands that hang down, and the feeble knees. When David was in a very great distress, 
Heb. 12. 12.  he does not despond nor give way to unbelief, but encourages himself in the Lord his God. The Hebrew word is 
1 Sam. 30. 6.  derived from Chazack, which notes, a laying hold on God with all his strength, as men do when they are in danger of drowning, who will suffer any thing rather than let go their hold? When David was almost under water, when he was in danger of drowning, then by a hand of faith, he lays hold on the rock of ages, and encourages himself in the Lord his God. What heavenly gallantry of spirit did good Nehemiah show from that Divine presence that was with him in that great day of trouble and distress, when the remnant of the captivity were in great affliction and reproach, and the wall of Jerusalem broken down, and the gates thereof burnt with 
Neh. 1. 3.  fire! You know Shemajah advises him to take Sanctuary in the Temple, because the enemy had designed to fall upon him by night and slay him, and cause the work to cease: but Nehemiah having a signal presence of God 
Cap. ●. 11. Cap. 6. 10.  with him, gives this heroic and resolute answer, Should such a man as I flee? and who is there being as I am, would go into the Temple to save his life? I will not go in. Should I flee into the Temple like a malefactor to take sanctuary there? How would God be dishonoured, Religion reproached, the People discouraged, the weak scandalised, and the wicked emboldened to insult and triumph over me! saying, Is this the man that is called by God, and qualified by God for this work and service? Is this the man that is countenanced and encouraged by the King to build the walls, and gates, and city of Jerusalem? Is this the man, that is the chief Magistrate and Governor 
Neh. 2. 5. to the 10.  of the City? Is this the man, that is sent and set for the defence of the People, and that should encourage them in their work? O what a mouth of blasphemy would be opened should I make a base retreat into the Temple to save my life? This is a work that I will rather die, than do. I have found the face of God, the presence of God, in bowing the heart of King Artaxerxes, to contribute his Royal aid, and commission me to the work; and in the bending of the hearts of the Elders of the Jews to own my authority, and to rise up as one man to build; and therefore I will rather die upon the spot, than go into the Temple to save my life. Oh my Friends, it becomes not those that have the presence of God with them, in their greatest troubles, deepest distresses, and most deadly dangers, to sink so low in their faith and confidence, as to cry out with the Prophet's Servant, Alas Master, what shall we do? Or with the 
2 Kings 6 15. Mat. 8. 25. Ez. 37. 11. Lament. 3. 18. Isa. 49. 14.  Disciples when in a storm, We perish; Or with the whole house of Israel, Our bones are dried, and our hope is lost, and we are cut off for our parts; Or with weeping Jeremiah, My strength and my hope is perished from the Lord; Or with Zion, The Lord hath forsaken me, and my Lord hath forgotten me. Oh 'tis for a lamentation when God's dearest Children shall bewray their infidelity by a fainting, sinking, discouraged spirit in an evil day. But,  
Tenthly and lastly, will the Lord be signally present 
10 Inference.  with his People in their greatest troubles, deepest distresses, and most deadly dangers; then let the People of the Lord be very thankful for his presence with them in their greatest troubles, etc. O Sirs, this Divine presence is 
Exod. 33. 13, 14, 15, 16. 2 Tim. 4. 22. Ps. 16. ult.  a great mercy! It is a peculiar mercy, it is a distinguishing mercy, it is a big-bellied mercy, it is a mercy that hath many mercies in the womb of it, it is a mercy greatning mercy, it greatens all the mercies we do enjoy, it is a mercy sweetening mercy; it sweetens health, strength, riches, honours, trade, relations, liberty, etc. It is a soul mercy, a mercy that reaches the soul, that cheers the soul, that lifts up the soul, that quiets the soul, that satisfies the soul, & that will go to Heaven with the soul: And will you not be thankful for such a mercy? will you be thankful for temporal mercies, and will 
Eph. 1. 3.  you not be thankful for spiritual mercies? will you be thankful for lefthanded mercies, and will you not be thankful for right-handed mercies? will you be thankful for the mercies of the footstool, and will you not be thankful for the mercies of the Throne? will you be thankful for the mercies of this lower world, and will you not be thankful for the mercies of the upper world? 
Ps. 103. 1. 2, 3. 4.  To enjoy the presence of God when we most need it, is a mercy that deserves perpetual praises. O it is infinite mercy not to be left alone in a day of trouble. 'Tis very 
Eccl. 4. 10, 11.  uncomfortable to be left alone. [Woe to him that is alone.] If a man fall, and be left alone, who shall help him up? If a man be in danger and alone, how miserable is his case! But this is the support and comfort of a Christian 
Heb. 13. 5. Ps. 37. 24. Ps. 31. 3. Ps. 73. 24. Exod. 33. 2. 14, 15, 16.  in all his distresses, that he is never left alone, but his God is with him when he is at the lowest ebb: for God to afford us the presence of our Friends in a day of trouble, is a very great mercy. But what is it then, to enjoy the presence of God in a day of trouble? what is the presence of a Friend, a Favourite in a day of distress, to the presence of a Prince? yea, what is the presence of an Angel, to the presence of God in an evil day? To enjoy the presence of God in an afflicted condition; is a more transcendent mercy, than to enjoy the presence of twelve legions of Angels in an afflicted condition. The Divine presence is the greatest good in the world, 'tis life eternal, 'tis the bosom of God, the gate of glory, the beginning of Heaven, the suburbs of happiness; and therefore be much in blessing of God in admiring of God for his presence with you in a dark and trying day. There is no gall, no wormwood, no affliction, no judgement to 
Lam. 3. 19, ●0●  that of Gods departing from a People, Jer. 6. 8. Be thou instructed, O Jerusalem, lest my soul departed from thee, lest I make thee desolate, a Land not inhabited. When God departs, nothing followeth but desolation upon desolation; desolation of persons, desolation of peace, of prosperity, of trade, and of all that is near and dear unto us, Hosea 9 12. Though they bring up their children, yet will I bereave them, that there shall not be a man left; yea woe also to them when I depart from them. All terrible threaten are summed up in this [Woe unto them, when I depart from them.] Surely even woe to them, he puts a sureness upon this [Woe to them, when I depart from them.] As if the Holy-Ghost should say, What do I threaten this or the other evil? the great evil of all the rise of all evils is Gods forsaking of them. Hell itself, is nothing else but a separation from God's presence, with the ill consoquents thereof, and were hell as full of tears as the sea is full of water, yet all would not be sufficient to bewail the loss of that beatifical vision. How miserable was 
Gen. 4. 1 Sam. 28. 15 16. They that are out of God is care are under his curse.  Cain, when cast off by God and Saul, when the Lord departed from him! it was a most dreadful speech of Saul [I am sure distressed, for the Philistines make war against me, and God is departed from me,] When God left the Israelites, though for a little while, the Holy-Ghost saith, they were naked, Exod. 32. 25. How naked? Non veste, sed gratia & praesidio Dei; Not for want of raiment, 
Jun. in loc.  or weapons of war, but for want of God's presence and protection. When God departs from a People, that People lies naked, that is, they lay open for all storms, tempests & dangers. Now if it be the greatest evil in the world to be shut out from the gracious presence of Christ; than it must be the greatest mercy in this world to enjoy the gracious presence of God, in our great troubles and desperate dangers: And therefore let all sincere Christians be much in thankfulness to the Lord, and in blessing and praising the Lord for his signal presence with them, in their low and afflicted estate. O the light, the life, the love, the holiness, the peace, the grace, the comforts, the supports, that always attends the gracious presence of the Lord with his People, in their deep distresses, etc. therefore let the high praises of God for ever be in their mouths, who enjoy this signal presence of God. The 46 Psalm is called by some Luther's Psalm, that is a Psalm that Luther was wont to call to his Friends to sing, when any danger, trouble, or distress was near, when the clouds began to gather, Come (saith Luther) let us sing the 46 Psalms, and then let our enemies do their worst. Observe the confidence and triumph of the Church in the face of the greatest dangers, Verse 1. God is our refuge and strength, a very present help in trouble. 
We may translate it, He is found, that is, God is present at hand, as Gen. 19 15. God is a present help. The Hebrew word in a secondary sense, signifies Tobe sufficient, Num. 11. 22. A sufficient help you need no other.  Verse 2. Therefore will not we fear, though the Earth be removed, and though the Mountains be carried into the midst of the Sea. Verse 3. Though the waters thereof roar, and be troubled, though the Mountains shake with the swelling thereof, Selah. Verse 6. Though the Heathen rage, and the Kingdoms were moved, to remove and root out the Church with great force and fury. Now mark by the change of the Earth, and removing of the Mountains are often meant the greatest alterations and concussions of States and Polities, Hag. 2. 22, 23. Jer. 51. 25. Revel. 6. 14. Now saith the Psalmist, all these dreadful turns, changes, shake, and concussions of States and Kingdoms shall never trouble us, nor daunt us, they shall never make us fret, faint or fear. Why, what's the ground? The Lord of H●●ts is with us, The God of Jacob is our refuge, Verse 7. and so Verse 11. The same words are repeated again, God is not gone, God is not withdrawn, God is not departed from us, O no. [The Lord of Hosts is is with us, The Lord of Hosts is with us. The God of Jacob is our refuge, the God of Jacob is our refuge,] And therefore we are Divinely fearless, & Divinely careless, though Hell and Earth should combine against us, yet we will bear up, and be bold to believe that all shall go well with us, for God is in the midst of us, The Lord of Hosts is with us; Even the Lord, who commandeth far other Hosts and Armies than the enemy hath any. The God of Jacob is our refuge, Heb. Our high Tower. God is a Tower, so high, so strong, so inaccessible, so invincible, that all our enemies, yea ●ll the powers of darkness, can never hurt, reach, storm, or take; and therefore we, that are sheltered in this high Tower, may well cast the gauntlet to our proudest, strongest, and subtlest enemies. And let thus much suffice for the inferences.  
The next use is a use of exhortation, to exhort all the 
2 Use.  People of God, so to order and demean themselves as to keep the Divine presence, as to keep the signal, the singular presence of God with them in their greatest troubles, deepest distresses, and most deadly dangers. Now that this may stick in power upon your souls, consider seriously of these following motives.  
First, the signal presence of God with his People puts 
1 Motive.  the greatest honour, dignity and glory upon a People; imaginable. There are many titles of honour amongst men, but this above all is the truly honourable title, that 
Vide Isa. 43. 2, 4 Jer. 13. 11. Ezek. ult. and ult.  we have God so near unto us, Deut. 4. 7. What Nation is there so great, who hath God so nigh unto them, as the Lord our God is to us? Whiles he vouchsafed his presence amongst them, how honourable, how renowned were they all the world over! But when he departed from them, they became the scorn and contempt of all Nations. It may be said of some men, they have large Estates, but not the presence of God with them, they are highly honoured and dignified in the world, but no presence of God with them, they have great trades and vast riches, but no presence of God with them, they are nobly related, but no presence of God with them, they have singular parts and natural accomplishments, but no presence of God with them; the want of the Divine presence gives a dash casts a blot upon all their grandures & worldly glory, and like Coprice turns all their wine (be it never so rich) into ink and blackness. What a deal of honour and glory did the presence of God cast upon Joseph 
Gen. 39 19, 20.  in prison! and upon Daniel in the Den! and upon the three Children in the fiery Furnace! and upon the three Children in the fiery Furnace! and upon David, 
1 Sam. 24. 17. Mar. 6. 20. Acts 24. 25.  when a persecuting Sanl could cry out, Thou art more righteous than I! and upon John, when a bloody Herod feared him, and observed him! and upon Paul, when a tyrannical Felix trembled before him, as if Paul had been the Judge and Felix the prisoner at the bar! Some writ of the Crystal, that what stone so ever it toucheth, it puts a lustre and loveliness upon it: The presence of God puts the greatest lustre, beauty, glory and loveliness that can be put upon a person. Now because the witness of an Adversary is a double testimony, let Baalant (who as some writ of a Toad, had a Pearl in his head, though his heart was naught, very naught, stark naught) give 
Num. 24. 5.  in his evidence. How goodly are thy Tents, O Jacob, and thy Tabernacles, O Israel? He speaks both by way of interrogation, and admiration; their Tents are so comely and their Tabernaeles so lovely, that their grand enemy was affected & ravished with them. But whence is it that Israel is so formidable and terrible in his eye? how comes this about, that he who came to fight against them, thinks them beyond all compare, nay doth himself admire their postures and order, their great glory & brave gallantry, why all is from the presence of their Lord-General with them? The Lord their God is with 
Num. 23. ●1.  them, the shout of a King is amongst them. It is the highest honour, renown and dignity of a People to have God in the midst of them, to have God near unto them; Thus Moses sets out the honour and dignity of the Jews, Deut. 26. 18. The Lord hath avouched thee this day to be his peculiar People, Verse 19 To make thee high, above all Nations which he hath made, in praise, and in name, and in honour. When God reckons up the dignities of his People, this is the main the top of all, Psalm 87. 5. And of Zion it shall be said, this and that man was born in her, and the Highest himself shall establish her. If you would keep your honour and dignity, keep the presence of God in the midst of you; when God is departed from Israel, than you may write Ichabod upon Israel, The glory is departed 
1 Sam. 4. 21. 22.  from Israel. But,  
Secondly, To move you so to order demean, and 
2 Motive.  carry yourselves as you may enjoy the gracious presence of God with you, in your greatest troubles, and deepest distresses, consider that nothing can make up the want of this signal presence of God; it is not the presence of Friends, of Relations, of Ministers, of Ordinances, of outward comforts, that can make up the want of this presence; it is not candlelight, or torchlight, or starlight, nor moonlight, that can make up the light of the Sun: When the Sun is set in a cloud all the world cannot make it day, and when the presence of God is withdrawn, nothing can make up that dismal loss: Thou didst hid thy face and I was troubled; that 
Psalm 30. 6, 7.  is thou didst suspend the actual influence and communication of thy grace and favour (the Chaldee calleth it Shechinah, the Divine presence) an● I was all-amort. It was not his Crown, his Kingdom, his Riches, his Dignities, his Royal attendance, etc. that could make up the loss of the face of God, neither is it the presence of an Angel that can make up the want of the presence of God. Exod. 33. 2. And I will send an Angel before thee. God here promiseth Moses that he would send an Angel before them, but with all adds that he would 
Exod. 33. 3.  not go up himself in the midst of them. I but such a Guide, such a Guardian, such a Nurse, such a Companion, such a Captain General would not satisfy Moses. Verse 14. And he said, my presence shall go with thee, and I will give thee rest. Verse 15. And he said unto him, if thy presence go not with me, carry us not up hence. Nothing would satisfy Moses below the presence of God, because he knew that they were as good never move a foot further, as to go on without God's favourable presence. God engages himself that he will drive out the Canaanite, the Amorite, and the Hittite, and the Perizite, 
Verse 2.  and the Hivite, and the Jebusite out of the Land. O but if thy presence go not with me, carry us up not hence. I will bring the necks of all thy proud, stout, strong, and subtle Enemies under thy feet: O but if thy presence go not with me, carry us not up hence. I, but I will bring 
Deut. 32. 13, 14, 15, 16.  thee to a land flowing with milk and honey: I will make thee to ride on the high places of the earth, and I will make thee to suck honey out of the rock, and oil out of the flinty rock; and thou shalt drink the pure blood of the grape: O but if thy presence go not with me, carry us not up hence. I will bring thee to the Paradise of the world, to a place of pleasure and delight, to Canaan a Type of Heaven: O but if thy presence go not with me, carry us not up hence. O Lord, if I might have my wish, my desire, my choice, I had infinitely rather to live in a barren, howling wilderness with thy presence, then in Canaan wihtout it. It is a mercy to have an Angel to Guard us, it is a mercy to have our Enemies sprawling under our feet, it is a mercy to be brought into a pleasant Land: O but if thy presence go not with me, carry us not up hence. Lord nothing will please us, nothing will profit us, nothing will secure us, nothing-will satisfy us without thy presence; and therefore if thy presence go not with us, carry us not up hence. I have read of the Tyrians, that they bond their Gods with chains, that they might not in their greatest need pass over to the Enemy; and among the rest they chained and nailed their God Apollo to a post, that they might be sure to keep their Idol, because they thought their safety was in it. I am sure our safety, our comfort, our all lies in the signal presence of God with us; and therefore let us by Faith and Prayer chain God to us, if we let him go, a thousand worlds cannot make up his absence. I suppose you have heard of the Palladium of the Heathens in Troy, they imagined that so long as that Idol was kept safe, they were inconquerable, all the strength and power of Greece were never able to prevail against them; whrefore the Grecians sought by all the means they could to get it from them. O my Friends, so long as you keep the presence of God with you, I am sure you are unconquerable; but if God withdraw his presence, the weakest Enemy will be too hard for you, yea wounded men will prevail over you. Jer. 37. 10. For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them, yet should they rise up and burn this City with fire. The Bush, which was a Type of the Church, consumed not while it burned with fire, because God was in the midst of it. O do but keep God in the midst of you, and nothing shall hurt you, nothing shall burn you; but if God depart, nothing can secure ●ou, nor nothing can make up his withdrawing from you. But  
Thirdly, To move you so to order, demean and 
3. Moti●e.  carry yourselves as that you may enjoy the gracious presence of God with you, in the greatest troubles, and deepest distresses, consider, that if you do not labour to demean, order and carry yourselves so, as that you may enjoy the favourable, signal, and eminent presence of God with you, in your greatest troubles, deepest distresses, and most deadly dangers, you have high reason to question, whether ever you have really enjoyed this favourable, this signal presence of God with you or no; for there are always four things to be found in him that has really tasted, and in good earnest experienced the sweet, the life, the power, the virtue that is in the favourable signal presence of God: 1. Such a person sets the highest price and value imaginable upon it, he prizes it above all the honours, riches, dignities, delights, comforts and contents of this world. Psalm 4. 6, 7. Yea he prizes it above life itself. Psalm 63. 3. Thy loving kindness is better than life; the Hebrew is plural Chajim, lives: The loving kindness of God, the presence of God in a wilderness is better than lives, than many lives, than all lives with the appurtenances: There is a greater excellency in the favour of God, in the presence of God, than in all lives put together: There have been many Persons that have been weary of their lives, but there 
1 Kings 19 4. Job 7. 15. Jona 4. 8. Prov. 28. 14.  never was any man that has been weary of the favour of God, of the presence of God. 2. Such a Person keeps up in his soul an humble fear of losing of it. The Divine presence is a Jewel more worth than all the world, and he that has experienced the sweetness of it, had rather lose all he has in this world than lose it. I have read of a Religious woman, that having born nine Children, professed that she had rather endure all the pains of those nine Travels at once, than endure the misery of the loss of God's presence. 3. Such a person keeps up in his soul a diligent care to maintain this presence, his head, his heart is still a contriving how he may keep his God with him. Jerem. 14. 4. Why shouldest thou be as a man astonished, as a mighty man that cannot save? yet thou, O Lord are in the midst of us, and we are called by thy Name, leave us not. This Person had rather that his dearest Friends should leave him, that his nearest Relations should leave him; yea that all the world should leave him than that his God should leave him: The daily, yea the hourly language of his soul is, Lord leave me not, though all the world should leave me, yet don't thou leave me. 4. Such a Person will do all he can, that all under his 
John 1. 40. to the end. Cap. 4. 28. to 43. Acts 10. 24. to 36. Judges 14. 8, 9  care and charge may partake of this signal presence of God, he will do his utmost that Children, Yokefellow, Kindred, Servants may taste the sweetness of the Divine presence. When Samson had found honey in the Carcase of the Lion, he did not only eat himself, but he gave of the honey to his Father and Mother, and they did eat also; of all sweets the presence of God is the greatest sweet, and when ever a poor soul comes to taste of this heavenly honey, he will do his best that all others (especially those that are near and dear to him) may taste of the same honey. But  
Fourthly, To move you so to order, demean and carry 
4. Motive.  yourselves as that you may enjoy the gracious presence of God with you, in your greatest troubles, and deepest distresses, consider the excellent properties, or qualities of this favourable, this signal presence of God with his People, this I can but hint at because I must hasten all I can to a close. 1. It is the best presence, Ps. 63. 3. 'tis better than the presence of Friends, of Relations, of Saints, of Angels, etc. 2. 'Tis the greatest presence, 'tis the presence of the 
1 Kings 8. 27. Revel. 17. 14. Cap. 19 16. Numb. 24. 4. 16. Ruth. 1. 20. 24.  great King, 'tis the presence of the King of Kings, & Lord of Lords, 'tis the presence not only of a mighty, but of an Almighty God. 3. It is the happiest presence, 'tis a presence that makes a man really happy, presently happy, totally 
Psalm 144. 15. 1 Kings 10. 8. Deut. 33. 29. Prov. 3. 18.  happy, eminently happy, and eternally happy; he can never be truly happy that wants this presence, he can never be truly miserable that enjoys this presence; true happiness is too great a thing, to be found in any thing below this favourable, this signal presence of God; he that enjoys this presence enjoys all, he that wants this presence enjoys nothing at all, he that wants this presence may write nothing or nought, upon his honours, riches, 
Amos 6. 13.  pleasures, dignities, offices, Relations, Friends, etc. All a man has are but cyphers without a figure, if he be not blest with this Divine presence: This Divine presence was Jacobs enough, yea Jacob's all, Licol. Genes. 33. 11. I have all, Esau had much, Li-zab, I have much my brother. Verse 9 But Jacob had all. Habet omnia, qui habet habentem omnia, He hath all, who hath him that is 
Augnstine. Coloss. 3. 11.  all in all. Omne bonum in summo bono, All good is in the chiefest good: Secure this Divine presence, and you secure all. 4. It is the most desirable presence, consult these 
Psalm 42. 1, 2. Psalm 63. 1, 2, 8. Psalm 27. 4. Genes. 28. 20. Psalm 84.  Scriptures in the margin. Job 23. 3. O that I knew where I might find him! that I might come even to his seat. Exod. 33. 15. If thy presence go not with me, carry us not up hence. Verse 16. For wherein shall it be known here, that I and my people have found grace in thy sight, is it not in that thou goest with us? Cant. 3. 1. By night on my bed I sought him whom my soul loveth, I sought him, but I found him not. The presence of bad men is never desirable; the presence 
Jer. 9 1, 2. Job 16. 1, 2, 3, 4. Cap. 19 3, 4, 5.  of good men is not always desirable, for there are cases wherein their presence may be a burden to us, as Job and others have experienced. Job 16. 2. Miserable Comforters are ye all. Cap. 19 2. How long will you vex my soul, and break me in pieces with words? But the presence of the Lord is very desirable, most desirable, and always desirable, and the more any man has of this Divine presence, the more his heart will be inflamed after more and more of it. A sound sincere Christian can never have enough power against sin, nor never enough strength against temptation, nor never enough weannedness from this World, nor never enough ripeness for Heaven, nor never enough of the presence of the Lord; enough of the Divine presence, he may have to quiet him, and cheer him, and encourage him, but whilst he is out of Heaven, he can never have enough of the Divine presence to satisfy him, so as not to cry out, Lord more of thy presence, O a little more of thy presence! 
Prov. 30. 15, 16.  5. 'Tis the most joyful, refreshing, and delightful presence, Psalm 16. ult. Acts 5. 40, 41. Cap. 16. 25. This 
Isa. 60. 1, 2. Psalm 46. 7.  Vincentius, and many thousand Martyrs, and suffering Christians have experienced in all the Ages of the world, but of this before. 6. 'Tis a peculiar and distinguishing 
Exod. 33 16.  presence; this favourable signal presence of God is a choice Jewel, that he hangs in no breasts, a Bracelet that he puts upon no arms, a Crown that he sets upon no heads, but such whom he loves with a peculiar love, with an everlasting love. The general presence of God extends 
Jer 31. 3. Joh. 13. 1. Psalm 139. 7, 8, 9, 10.  and reaches to all Sinners and Saints; Angels and Devils, to all, both in that upper and this lower world; But this favourable signal presencè of God, is peculiar to those that are the purchase of Christ's blood, and the travail of his soul; 7. 'Tis an inflamming presence: Oh, how does it, 1. Inflame the heart to duty? Psalm 63. 1, 2, 3. 
1 Pet. 1. 18, 19 Isa 53. 11. Ruth 1● 4. to 18.  2. How does it inflame the heart against sin? Job 31. 4, 5, 6, 7. Genes. 39 9, 10. Rom. 8. 10. 3. To long for the Majestical and glorious presence of God in Heaven? Cant. 8. ult. Luke 2. 28, 29, 30. 2 Cor. 5. 8. Phil. 1. 23. Rev. 22: 20. 4. How does it inflame their love to the Lord, his ways, his worship, his interest, his glory? Cant. 1. 3, 4. Cant. 2. 3, 4, 5, 6. Cap. 8. 1, 2, 3, 5, 6, 7. 5. It inflames against temptations, 10. 11. It was this Divine presence that did steel and strengthen Basil, Luther, and a world of others against the worst of temptations. 6. It 
Heb. 11.  inflames the hearts of the Saints into great freeness, readiness and willingness to suffer many things, to suffer great things, to suffer any thing for Christ, his Gospel, his interest, etc. O how did this Divine presence make many Martyrs hasten to the flames! etc. 8. 'Tis a soul quieting, a soul silencing, and a soul stilling presence, Psalm 3. 5. Psalm 4. 8. Cant. 2. 3. Cap. 3. 4, 5. When Friends can't quiet us, when Relations can't quiet us, when Ministers can't quiet us, when Duties can't quiet us, when Ordinances can't quiet us, when outward comforts can't quiet us, yet then this Divine presence will quiet us; when Babies and Rattles can't quiet the Child, yet then the breasts can, so here. 9 This Divine presence is a sweetening presence, 1. It sweetens all duties and services, public and private, ordinary and extraordinary. 2. It sweetens all personal afflictions, and trials. 3. It sweetens all our sufferings for righteousness sake. 4. It sweetens all Gospel Ordinances, Exod. 20. 24. 5. It sweetens all a man's outward mercies and blessings, it sweetens health, strength, riches, trade, &c, 6. It sweetens all interchangeable providences, here providence smiles, and there it frowns, here it lifts up, and there it casts down; this providence is sweet, and that is bitter, this providence kills, and that providence makes a live. O but this Divine presence sweetens every providence. 7. It sweetens all other presences, it sweetens the presence of Friends, it sweetens the presence of Relations, it sweetens the presence of strangers, it sweetens all Civil Societies, it sweetens all Religious Societies. 8. It sweetens the thoughts of death, the arrests of death, it turns the King of terrors into the King of desires, Job 14. 5, 14. Cap. 30. 23. Job 17. 13, 14. How does Job court the worms, as if he were of a family with them, and near of kin to them! How does he look upon the grave as his bed, and makes no more to die than to go to bed. It was this Divine presence that made the Martyrs as willing to die, as to dine. But,  
Fifthly, To move you so to order demean and carry 
5 Motive.  yourselves, as that you may enjoy the gracious presence of God with you, in your greatest troubles and deepest distresses, consider that in great troubles, deep distresses and most deadly dangers, you will most need the favourable signal presence of God with you. We always stand in need of the Divine presence, but never so much as when we are under great troubles and deep distresses; For, 1. In days of trouble and distress men's affections are most apt to be greatly disordered, and their hearts discomposed, as you see in Job and Jonah. 2. Now their 
Job 3. Jonah 4.  fears, doubts, and disputes are apt to rise highest; when the wind rises high and the sea roars, men are most apt 
Jonah 2. 2. to 7.  to be afraid. 3. Now Satan commonly is busiest, Satan 
Job 2. 9 Jam. 1. 12.  loves to fish in troubled waters; when the hand of God is heaviest upon us, than Satan will shoot his most deadly 
Gen. 34. 25. Deu. 25. 17, 18, 19  darts at us. The sons of Jacob fell upon the Shechemites when they were sore; and Amaleck fell upon God's Israel and smote them, when they were weak, and feeble, and faint and weary; and Satan falls foul upon Christ, 
Mat. 4. 1. to 11.  when he was in the wilderness, and when he had fasted forty days and forty nights, and was a hungry; And as he dealt with the head, so he still deals with the members. 4. Now unbelief is most turbulent, strong, and mighty in operation, as you may see in the Spies, We be 
Num. 13. 31, 32.  not able to go up against the people, for they are stronger than we. The Land through which we have gone to search it, is a Land that eateth up the inhabitants thereof, and all the 
Verse 33.  people that we saw in it are men of great stature; And there we saw the Giants, the Sons of Anak, which come of the Giants, and we were in our own sight as Grasshoppers, and so we were in their sight. So 2 Kings 6. 33. This evil is 
Vide 2 Kin. 7. 1, 2. 19, 20.  of the Lord, what should I wait for the Lord any longer? So David Psal. 116. 11. I said in my haste all men are liars, the Prophets have all deceived me, and Samuel has deluded me, they have told me of a Kingdom, a Crown, but I shall never wear the one, nor possess the other. So 1 Sam. 27. 1. I shall now perish one day by the hand of Saul; Thus his fear is got above his faith, and his soul wherried about with unbelief, to the scandal of the weak, and the scorn of the wicked, besides his own particular disadvantage. 5. Now fainting fits will be most strengthened, increased, and multiplied. Now fainting fits like Jobs Messengers, or like the rolling waves, will come thick one upon another, Prov. 24. 10. Job 4. 5. Lam. 1. 12, 13. 6. Now conscience will be most startled & disquieted, Gen. 42. 21. cap. 50. 15. 1 Kings 17. 18. Great troubles and deep distresses are many times like strong physic, which stirs the humours and makes the Patiented sick, very sick, yea heart sick. Conscience commonly never reads the soul such sad and serious lectures as when the Rod lies heaviest upon the back. By all which you see, what high cause the People of God have so to order, demean and carry themselves, as that they may find the gracious presence of God with them in their greatest troubles, and deepest distresses, for than they will certainly need most of the Divine presence. But,  
Sixthly, To move you so to order, demean and carry 
6 Motive.  yourselves, as that you may enjoy the gracious presence of God with you in your greatest troubles and deepest distresses, consider, this Divine presence will make you Divinely fearless in the midst of your greatest troubles & deepest distresses, Psal. 23. 4. Though I walk through the valley of the shadow of death I will fear no evil, for thou art with me, thy rod and thy staff they comfort me. Psalm 46. 2. We will not fear though the Earth be removed, and though the mountains be carried into the midst of the Sea. Verse 3. Though the waters thereof roar, etc. Why? God is in the midst of her, she shall not be moved, God shall help her, and that right early. Verse 5. The Lord of Hosts is with us, the God of Jacob is our refuge, Selah. Vers. 7. Num. 14. 9 Neither fear ye the people, for they are bread for us, their defence is departed from them, and the Lord is with us, fear them not. Deut. 7. 21. Thou shalt not be affrighted at them, for the Lord thy God is among you, a mighty God and terrible. So Heb. 13. 5. I will never leave thee, nor forsake thee. Verse 6. I will not fear what man shall do unto me. There is no such way to keep down all base slavish fears of men, as to keep up the presence of God in the midst of you; you will not fear the power of men, nor the policy of men, nor the threats of men, nor the wrath of men, if you do but enjoy this gracious, this signal presence of God that is under our present consideration, men's fears are never so rampant as when God withdraws his presence from them. 1 Sam, 28. 15, 20. But,  
Seventhly, To move you so to order, demean, and 
7 Motive.  carry yourselves, as that you may enjoy the gracious presence of God with you, in your greatest troubles, and deepest distresses, consider, that there is in God a very great unwillingness to withdraw his presence from his 
Isa. 1. 2, 3, 4, 16, 18. Ezek. 18. 31. Cap. 33. 11. Jer. 3. 13, 14.  People, when they are in great troubles and deep distresses, Ezek. 8. 6. Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my Sanctuary. Of all sins the sin of Idolatry drives God farthest off from his Sanctuary; when God goes off from a People, he goes not off rashly, he goes not off suddenly, but he goes off gradually, he removes not at once, but by degrees, now a step, and then a step, as Lot did when he lingered in Sodom, 
Gen. 19 16.  Lot was not more loath to departed out of Sodom, than God is loath to leave his People, he goes first to the threshold, Ezek. 9 3. And the glory of the God of Israel was gone up from the Cherub whereupon he was, to the threshold of the house, Then over the threshold. Cap. 10. 4. Then the glory of the Lord went up from the Cherub, and stood over the threshold of the house. Here is a second step, this is the second time of resting before God departs. The Lord had his ordinary dwelling-place in the Holy of Holyes: Now God's first remove was from the most Holy place, his second remove was from the Holy place, 
1 Sam. 4. 4. Psalm 8. 10. Isa. 37. 16.  his third remove was higher towards Heaven, Verse 19 And the Cherubims lift up their wings, and mounted up from the Earth in my sight, then to the door of the East gate (or foremost gate) of the Lords house. To note Gods total remove from his house. Then to the midst of the City, Ezek. 11. 23. And the glory of the Lord went up from the midst of the City, and then he stood upon the mountain, which is on the East-side of the City. This is God's last stop in his departure, by which is signified, that he was willing to make one trial more, to see if the People would in this present danger call him back by invitation and lively repentance God is greatly troubled when it comes to parting, H●s. 118. 8. How shall I give thee up Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Reb●im? Mine heart is turned within me, my repentings are kindled together. This is spoken per anthrop●patheian and not properly, because divers thoughts and repentance are not incident to God, 
Jam. 1. 17.  who is without all variableness, or shadow of change. The Lord seemeth here to be at a stand, or at strife with himself about the destruction of this People. Howbeit God in the bowels of his mercy, yearning and taking pity of his Elect amongst them, spareth to lay upon them the extremity of his wrath, and is ready to save them for his mercy's sake. Observe how fatherlike he melts and mourns over them, and how mercy interposeth her four several Hows. Here are four such pathetical interrogations, as the like are not to found in the whole Book of God, and not to be answered by any but God himself, as indeed he doth to each particular in the following words, My heart is turned within me, that is the first answer; The second is, My repentings are kindled together; The third is, I will not execute the fierceness of my wrath; The fourth is, I will not destroy Ephraim. And why? First, I am God and not man. Secondly, the Holy One in the midst of thee. God is mighty unwilling to break up house, and to leave his People desolate. Now is God so unwilling to withdraw his presence, and shall not we do all what we can to retain him in the midst of us? When dear Friends are unwilling to leave us, we are the more earnest in pressing them to stay and abide with us; God is marvellously unwilling to go, and therefore let us with the Church cry out, Leave us not, Jerem. 14. 9 But,  
Eightly, To move you so to order, demean, and carry 
● Motive.  yourselves, as that you may enjoy the gracious presence of God with you, in your greatest troubles and deepest distresses, consider, that troubles will be no troubles, distresses will be no distresses, dangers will be no dangers, if you can but secure the presence of God with you: Mountains will be molehills, stabs at the heart will be but as scratches upon the hand, if the Divine presence be with you; God's signal presence will turn storms into calms, winter-nights into summer-days, prisons into palaces, banishments into enlargments; The favourable presence of God will turn sickness into health, weakness into strength, poverty into plenty, and death into life. It can never be night so long as the Sun shines, no afflictions, no trials can make it night with a Christian, so long as he enjoys the presence of God with his spirit. 
2 Ti● 4. 22.  That Courtier needs not complain that this man slights him, and that the other neglects him, who enjoys the delightful presence of his Prince. When Samson had the presence of God with him, he made nothing of carrying the gates of the City with the posts and bars to the 
Judge 16. 3.  top of an hill: So whilst a Christian enjoys the singular presence of God with him, he will make nothing of this affliction and that, of this trouble and that, of this loss and that; This presence makes heavy afflictions light, 
2 Cor. 4. 16, 17.  and long afflictions short, and bitter afflictions sweet. It 
Heb. 11. 33. to 19  was this presence that made the Martyrs set light by all the great and grievous things, that they suffered for Christ's sake and the Gospel's sake. God's gracious presence makes every condition to be a little Heaven to the believing soul. A man in misery without this gracious presence of God, is in a very hell on this side hell; there is nothing, there can be nothing but Heaven where God is signally present. But,  
Ninthly, To move you so to order, demean and carry 
9 Moti●e.  yourselves, as that you may enjoy the gracious presence of God with you in your greatest troubles and deep●st distresses, consider that the worst of men cannot fasten a curse upon you, whilst you keep the presence of God with you. Num. 23. 21. The Lord his God is with him, 
Num. 23. 23.  and the shout of a King is among them. There could be no enchantment against them, for the Lord their God was with them, & the shout of a King was among them; that is God reigneth as a King among them: Hereby also is meant the faith, joy, boldness, courage and confidence of God's People in their King; as when a King comes amongst the Armies of his People, he is received with joyful shoutings and acclamations, and when he goes forth to battle with them, he goes accompanied with the sound of trumpets and shouts of the People, signs of their joy and courage: So it fared with the Israelites, because of that signal presence of God, that was amongst them, which was evident by his protecting and defending of them. 1 Sam. 4. 5. And when the Ark of the Covenant of the Lord came into the Camp, all Israel shouted with a great shout, so that the earth rang again. Here is a valorous shout of a puissant People, encouraging each other to the battle, and a victorious shout as having obtained the victory in the battle. So 2 Chron. 13. 12: And behold, God himself is with us for our Captain, and his Priests with sounding Trumpets, to cry alarm against you, O Children of Israel. Num: 23. 23. Surely there is no enchantment against Jacob, neither is there any Divination against Israel; That is, there is none against Israel that shall be of force, or that shall take any effect, to do the posterity of Jacob or Israel any hurt, any harm, any prejudice: But why? because the Lord his God is with him, and the shout of a King is among them. The presence of God with his Israel blasts all Balaams enchantments, and makes null and void all his Divinations; God is with his People to counsel them in all doubtful and difficult cases, and to defend them, and secure them, 
Num. 23. 1, 13, 28 29. Cap. 24. 1. 2 Sam. 16. 7, 9, 11 12. Jer. 15. 10. Cap. 1. 17, 18, 19  against all their enemies and opposers: Balaam had a month's mind to curse the People of God, as his wearied endeavours to that purpose do abundantly evidence; But the presence of God with his People prevented all his mischievous designs. Shemei curses David, but his curses could not hurt him, for God was with him. The People generally cursed Jeremiah, but all their curses could not harm him, for God was with him. The Jews in their prayers daily curse the Christian 
Exod. 20. 24.  Churches, but all their curses can't prejudice them, because God is in the midst of them; And who will say that the reformed Churches are one pin the worse for all the Pope's excommunications and execrations with Bell, Book and Candle? The signal presence of God with his People is a most sovereign antidote against all the curses and curse of cursed men, and therefore what ever you part with, be sure you don't part with your God, let him be but in the midst of you, and then no curses shall be prevalent against you. This age abounds with such monsters whose mouths are full of curses, but if every curse should stick a visible blister on the cursers' tongue, as it doth insensible ones on the cursers' soul, their tongues would quickly be too big for their mouths, and they would soon grow weary of cursing the People of God, the things of God, the ways of God, the providences of God, and the faithful dispensers of the mysteries of God; but the best of it is, when they have done their worst and spit out all their curses, the curse causeless shall not come, for the ever blessed God is in his People, 
Prov. 26. 2.  and with his People, and among his People, and a 
Zach. 2. 5.  wall of fire always about his People, and therefore they are safe and secure enough, when men and Devils have done their worst. But,  
Tenthly and lastly, To move you so to order, demean, 
10 Motive.  and carry yourselves, as that you may enjoy the gracious presence of God with you, in your greatest troubles and deepest distresses, consider that the Divine presence will make up the absence of all outward comforts, this gracious presence will supply and fill up the place of a friend, a child, a father, a husband. Some of the Rabbis write, that Manna had all sorts of tastes, and all sorts of sweets in it: Sure I am, that the favourable presence of God has 
Psal. 4. 6, 7.  all sorts of sweets in it, it has the sweet of all ordinances in it, it has the sweet of all duties in it, it has the sweet of 
Prov. 4. 23.  all Church privileges in it, it has the sweet of all Relations in it, it has the sweet of all your outward comforts in it, and therefore above all keeping, keep the presence of God with you. Many in their distresses and miseries are full of complaints; one cries out, he wants a faithful Friend; another cries out, he wants an active Relation; a third cries out, that he wants necessaries both ●or back and belly; a fourth cries out, he wants the means that others enjoy, but he that enjoys the gracious presence of God finds all these wants made up to him, Yea he finds the Divine presence to be infinitely better 
1 Sam. 1. 8.  than the presence of all outward comforts. As Elkanah said to Hannah, Am not I better than ten Sons? So assuredly the presence of the Lord is wonderfully better than all other things to every soul that has tasted the sweetness of it. You know, that one Sun is more glorious, delightful, useful and comfortable than ten thousand Stars, so here. Seneca tells a Courtier that had lost his Son (Fas tibi non est, salvo Caesare, de fortuna tua queri, etc.) That he had no cause to mourn, either for that or aught else, so long as his Sovereign was in safety, and he in favour with his Sovereign, he had all things in him, and he should be unthankful to his good fortune, if he were not cheerful both in heart and look, so long as things stood so with him as they did: How much more may we say to every sincere Christian, that enjoys the gracious presence of God with him. Let thy wants and thy crosses be never so great, thy afflictions never so pressing, thy necessities never so biting, thou hast no just cause to be troubled or dejected, so long as thou art in favour with God, and enjoyest the presence of God. All mercies, all comforts, all contentments, all enjoyments they meet and centre in the gracious presence of God, as all lights meet in the Sun, and as all waters meet in the Sea, and therefore let not that soul mourn or complain of the want of any thing, who enjoys that gracious presence of God, that is better than every terrene thing. Thus much for the motives.  
But some may say, O Sir, what means should we use, that we may enjoy the gracious presence of the Lord with us in our greatest troubles, deepest distresses, and most deadly dangers? I answer first there are some things that you must carefully shun and take heed off; As,  
First, take heed of high sinnings, take heed of scandalous sins. High sinnings do greatly dishonour God, wound conscience, reproach Religion, stagger the weak, grieve the strong, open the mouths of the wicked, and provoke God to withdraw his gracious presence, Psalm 51. 11, 12. Exod. 32. 8. Cap. 33. 3. Isa. 63. 10. Turn to these Scriptures, and seriously ponder upon them. Great transgressions do eclipse the favour of God, as well as the honour of God; In great transgressions we turn our backs upon God, and God turns away his face from us. Gross sins will provoke God to withdraw his presence, both in respect of vigour and strength, as also in respect of peace and comfort. But,  
Secondly, take heed of impenitency. Next to our being preserved from sin, it is the greatest mercy in the world, when we are fallen by our transgressions, to make a quick and speedy return to God: When by your sins 
Hosea 6. 1. Exod. 3●. 9 to 15.  you have made work for repentance, for hell, or for the Physician, Souls, immediately make up the breach, take up the controversy between God and your souls, humble yourselves, judge yourselves, and speedily return to the most high. Thus Peter did, and recovered the favourable 
Mat. 26▪ ●5. Mar. 16. 7.  presence of God presently. But if men will commit sin, and lie in it, if they will fall, and have no mind to rise, God will certainly withdraw his favourable presence from them, as you see in David and Solomon. This 
Psal. 51. 11, 12. 1 Kings 11. 9 Josh. 7. 1, 2, 3, 4, 5  is further evident in that case of Achan, Josh. 7: The Israelites they came to fight with the men of Ai, and fled before them, for the Lord was not with them. Why, what was the cause of Gods withdrawing himself? See Verse 11. Israel hath sinned. And Verse 12. Therefore the Children of Israel could not stand before their enemies, but turned their backs. Their sins having betrayed them into the hand of Divine Justice, and into their enemy's hands also; Mark what follows, Neither will I be with you any more, except ye destroy the accursed from amongst you. If we will not stone our achan's, our sins, by the lively exercise of faith and repentance; If we will keep up our lusts in despite of all that God does against us, we must never expect to retain the gracious presence of God with us. But,  
Thirdly, take heed either of neglecting Gospel-worship, or of corrupting Gospel-worship. Omissions will damn as well as commissions, and omissions will provoke God to withdraw his presence, as well as commissions. When persons are careless in their attendance on 
Cant. 5. 2, 3, 6. Cant. 4. 1, 2, 3.  Gospel ordinances, no wonder if God withdraw his presence from them in their distresses. Cain went off from ordinances, 
Gen. 4. 15, 16.  and the Lord set a mark upon him. O the black and dismal marks of misery, that God has set upon many that have neglected Gospel-worship, and for profits sake, and for Diana's sake are fallen roundly in with the 
2 Tim. 4. 10. Acts 19 24, 36.  worship of the world! O Sirs, the great God stands upon nothing more in all the world than upon purity in his worship; There is nothing that doth so provoke & exasperate God against a People as corrupt worship; corrupt worship sadly reflects upon the Name of God, the honour of God, the truth of God, and the wisdom of God, and therefore his heart rises against such worship and worshippers, and he will certainly withdraw from them, and be a swift and terrible witness against them, as you may see by comparing the Scriptures in the margin together. 
Psal. 106. 39 to 43. Psal. 78. 58. to 64. 2 Chro. 7. 19, 20, 21, 22. Cap. 32. 16. to 21 Deu. 29. 22. to 29  Corrupt worship is contrary to the unity of God; Now deny his unity, and you deny his Deity, For the Lord is one, and his Name is one, Zach. 14. 9 'Tis contrary to the sovereignty of God, He is the only Ruler, the only Potentate, 1 Tim. 6. 15. 'Tis contrary to the all-sufficiency of God. The Heathen worshipped several Gods, as thinking that several Gods did bestow several blessings; they begged health of one God, wealth of another God, and victory of a third God, thus imagining to themselves several Deities, for several supplies; their God was but a Jupiter, a partial helper, an auxiliary God, but Our God is Jehovah, who is abundantly able to 
Eph. 3. 20.  supply all our wants. Now if either we neglect his true instituted worship, or fall in with a false worship, with a devised worship, with a humane worship, with a worldly worship, he will certainly withdraw his gracious presence from us. Will-worship accuses and charges God with weakness and folly, as if God were not careful 
Heb. 3. 4, 5, 6. John 4. 23, 24.  enough, nor faithful enough, nor mindful enough, nor wise enough, to order, direct and guide his People in the matters of his worship, but must be beholding to the wisdom, prudence, and care of man, of vain man, of sinful man, of vile and unworthy man, of weak and foolish man, to complete, perfect and make up something that was wanting in his worship? Now assuredly, God will never keep house with them, who give in such severe accusations and charges against him. But,  
Fourthly, take heed of a willing wilful and presumptuous running cross to Divine commands, to Divine warnings. The disobedient child is turned out of doors, the disobedient servant shall have none of his Master's smiles, the disobedient wife has little of her husband's company; a willing wilful presumptuous running cross to Divine commands speaks out much pride, Atheism, hardness, blindness, and desperate security and contempt of the great God; It speaks out the greatest disingenuity, stoutness, and stubornness that is imaginable, and therefore no wonder if God turn his back upon such, and if he disdains to be in the midst of such, Num. 14. 42. Go 
See Deu. 1. 42, 43, 44, 45, 46.  not up, for the Lord is not among you, that ye be not smitten before your enemies. Verse 43. For the Amalekites and the Canaanites are there before you, (that is, on the top of the hill, lying in readiness to set upon you, and therefore are said, To come down, Verse 45) And ye shall fall by the sword, because ye are turned away from the Lord, therefore the Lord will not be with you, Verse 44. But they presumed to go up to the hill-top, though they had not the presence of God with them, nor the signs of his grace & favour with them, nor the company of Moses with them, but mark, they paid dear for their presumption. Verse 45. Then the Amalekites came down, and the Canaanites which dwelled in that hill, and smote them, and discomfited them even unto Hormah. When men are without God's presence, they are without God's precincts, and so out of his protection. To act or run cross to Gods express command (though under pretence of revelation from God) is as much as a man's life is worth, as you may see in that sad story. 1 Kings 13. 24. We frequently deny our presence unto disobedient Persons, and so does God his; disobedience to Divine commands shuts the door against the Divine presence, and will not suffer God to come in to secure us, comfort us, or support us, under our greatest troubles, and deepest distresses. But  
Fifthly, Take heed of carnal confidence, of resting upon an arm of flesh. Psalm 30. 6. And in my prosperity I said, I shall never be moved; that is, when I was prosperously 
Adam in Paradise was overcome, when Job on the dunghill was a conqueror.  settled in the Kingdom, I began to conclude within myself, that now there was an end of all my troubles, I should now live all my days in a prosperous estate. David having taken the strong Fort of Zion, and having vanquished his Enemies round about, and all the Tribes having submitted themselves to him, and having built a fair Palace, and being quietly settled in his Throne, he began to be puffed up with carnal confidence. Oh the hazard of honour! Oh the damage of dignity! how soon are we broken upon the soft pillow of ease? Flies settle upon the sweetest perfumes when cold; and so does sin on the best hearts, when they are dissolved and disspirited by prosperity. Oh how apt are the holiest of men to be proud and secure, and promise themselves more than ever God promised them, viz. Immunity from the Cross: He thought that his Kingdom and all prosperity was tied unto him with ●ords of Adamant, he sitting quietly at Jerusalem, and free from 
2 Sam. 11. 1.  fear of all his Enemies; but God quickly confutes his carnal confidence, by giving him to know, that he could as easily blast the strongest Oak, as he could trample the smallest Worm under his feet. Verse 7. Thou didst hid thy face, and I was troubled. God will quickly suspend his favour, and withdraw his presence, when his Children begin to be proud and carnally confident. Look as at the Eclipse of the Sun the whole frame of nature droops; so when God hides his face, when he withdraws his presence, the best of Saints cannot but droop, and hang down their heads. So Jerem. 17. 5. Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. Verse 6. For he shall be like the heath in the desert, and shall not see when good cometh. But  
Sixthly, Take heed of barrenness and unfruitfulness under Gospel Ordinances, turn to these Scriptures, Isa. 5. 1, to 8. Matth. 21. 34, to 42. 2 Chron. 32. 16. to the last. Of all spiritual judgements, barrenness is the greatest; and when men are given up to this judgement God withdraws; 
Ezek. 47. 11. Matth. 13. 19 Hosea 9 14. John 15. 2. Heb 2. 6. 7, 8. Judas 12.  he has no pleasure to dwell in a barren soil; what are barren grounds, and barren wombs to barren hearts? he that remains wholly barren under Gospel Ordinances, may well question his marriage union with Christ. For Rom. 7. 4. We are said to be married to Christ, that we may bring forth fruit to God. There is a double end of Marriage. viz. Cohabitation and propagation, and therefore there cannot be a greater and clearer evidence, that thou art not yet taken into a married union with Christ, than a total barrenness uner Gospel enjoyments. Christ's Spouse is fruitful; Cant. 1. 16. Our bed is green. Cap. 4. 1. Behold thou art fair my love, behold thou art fair: thou hast doves eyes within thy locks: thy hair is as a flock of Goats, that appear from mount Gilead. Verse 2. Thy teeth are like a flock of sheep that are even shorn, which come up from the washing: whereof every one bears twins, and none is barren among them. Christ hath no further delight in his People, nor will no further grace his 
Cant 7. 11, 12, 13  People with his special presence, than they make conscience, of weeping over their barrenness, and of bringing forth fruit to him. Now my Husband will love me, now he will be joined to me, now I have born him this son also, 
Gen. 29. 34.  said Leah, so may the fruit-bearing soul reason it out with Christ: Now I know dear Jesus will love me, now I know he will delight in me, now I know he will dwell with me, now I know he will honour me with his presence, for now I bring forth fruit unto him. Barrenness under the means of grace, drives God from us, and the Gospel from us, and trade, and peace, and prosperity from us, and one Christian from another. Vrsin observes, that the sins and barrenness of the Protestants under the Gospel in King Edward's days, brought in the persecution in Queen Mary's days; and he tells us, that those who fl●d out of England in Queen Mary's days, acknowledged, that that calamity befell them for their great unprofitableness under the means of grace in King Edward's days. Among other prodigies, which were about the time that Julian came to the Empire, there were wild Grapes appeared upon their vines, with which many wise men in that day were much affected, looking upon it as ominous. Ah England! England! I look upon nothing to be so ominous to thee, as the barrenness of the Professors of the day! no wonder if God leave his house, when the Trees that are planted in it, and about it are all barren. The Nutmeg-tree makes barren all the ground about it; so doth the spice of worldly love make the hearts of Christians barren under the means of grace. But I must hasten.  
Seventhly, Take heed of pride and haughtiness of Spirit: Hosea 5. 5. And the pride of Israel doth testify to 
See my Unsearchable riches of Christ, p. 49. to 58.  his face: therefore shall Israel and Ephraim fall in their iniquity: Judah also shall fall with th●m. Ver. 6. They shall go with their flocks, and with their herds to seek the Lord, but they shall not find him, he hath withdrawn himself from them. Pride is the great master-pock of the soul, it will bud, and 
Ezek. 7. 10. Isa. 3. 16. to 25.  blossom, it cannot be hid; it is the Leprosy of the soul, that breaks forth in the very forehead, and so testifieth to his face. Some have called Rome, Epitomen universi, An Epitome, or Abridgement of the whole world: So it may be said of pride, that it is the sum of all naughtiness, a Sea of sin, a complicated sin, a mother sin, sin, a breeding sin, a sin that has all sorts of sin in the womb of it; consult the Scriptures in the margin. Aristotle 
Hab. 1. 16. Isa. 48. 9 Cap. 26. 12. Hab. 2. 5, etc.  speaking of Justice, saith, that in Justice all virtues are couched, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, summarily; so it may be truly said of pride, that in it all vices are as it were in a bundle lapped up together; and therefore no wonder if God withdraw his presence from proud persons, [He hath withdrawn himself from them.] Heb. Hath snatched 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  away himself; hath thrown himself out of their company, as Peter threw himself out from the rude Soldiers 
Mark 14. 72.  into a by-corner, to weep bitterly. God will have nothing to do with proud persons, he will never dwell with them, he will never keep house with them; he that dwells in the highest heavens, will never dwell in 
Isa. 57 15. Psalm 138. 6.  a haughty heart. [The proud he knoweth afar of] He won't vouchsafe to come so near such loathsome Lepers, he stands of from such as odious and abominable, he cannot abide the sight of them, yea his very heart rises against 
Prov. 15. 25. Cap. 16. 5.  them. James 4. 6. God resisteth the proud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He sets himself in battle array against him, as the Greek word emphatically signifies. Above all sorts of sinners, God sets himself against proud persons, as invaders of his territories, and foragers or plunderers of his chief treasures: God defieth such as deify themselves; God will arm himself against them, he will never vouchsafe his gracious presence to them; and therefore as ever you would enjoy the Divine presence arm against pride, watch against pride, and pray hard against pride. But  
Eighthly, Take heed of a flothful, lazy, trifling Spirit in the things of God: Cantic. 5. 2. I sleep but my heart waketh; it is the voice of my Beloved that knocketh, saying, Open to me, my Sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night. Verse 3. I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? Christ's head is filled with dew, i. e. Christ came to his Spouse, full of the dew of spiritual and heavenly blessings: Christ always brings meat in his mouth, and a 
Ephes. 1. 3, 4. Revel. 22. 12.  reward in his hand: Christ never visits his People empty handed; he is no beggarly or niggardly Guest, when he comes he brings every thing that heart can wish or need require; and now stand and wonder at the silly excuse 
Cap. 3. 17, 19  that the Spouse makes for herself: Trouble me not for I am in bed, my clothes are off, my feet are washed, and I am composed to a settled rest: But are you so indeed? (might Christ have replied) Is this your kindness 
2 Sam. 16. 17.  to your friend? is this the part and posture of a vigilant Christian? would it not have been much better for you to have had your loins girt, your lamp burning, and you waiting for your Lords return? Is it so great a trouble? Is it such a mighty business for you to rise out of your bed, to put on your clothes, and to let in such a Guest, as comes not to take any thing from you, but to enrich you with the best and noblest of favours? Now mark how severely Christ punishes his Spouses sluggishness, lazyness, slothfulness, and delays to entertain him when he knocked. Verse 6. I opened to my Beloved, but my Beloved had withdrawn himself, and was gone: my soul failed when he spoke; I sought him but I could not find him: I called him but he gave no answer; or he was gone, he was gone, a most passionate complaint for his departure, or my best beloved was departed, he was gone away: By the iteration or doubling of this sentence, wherein the Spouse complains of the departure of her Bridegroom, is signified her great trouble, her hearty sorrow, her inexpressible grief, that lay as a heavy load upon her spirit, because by her unworthy usage of him, she had foolishly occasioned him to withdraw his presence from her. Spiritual desertions are of three sorts: 1. Cautional for preventing of sin as Paul's seems to be. 2. Probational 
2 Cor. 1. 2, 8, 9  for trial and exercise of grace. 3. Penal, for chastisement of Spiritual sloth and sluggishness, as here in the Spouse; now this last is far the saddest and heaviest, and therefore as ever you would enjoy the gracious presence of the Lord, take heed of a lazy, slothful, sluggish spirit, in the things of God, in the concernments of your souls. That man must needs be miserable, that is lazy and slothful, and had rather go sleeping to hell, than sweeting to heaven. But  
Ninthly, Take heed of a covetous worldly spirit, under the smarting Rod, under the severe rebukes of God. Isa. 57 17. For the iniquity of his covetousness I was wroth and smote him; I hide me and was wroth, and he went on frowardly in the way of his heart. Covetousness was the common sin of the Jews, this disease had infected all sorts and ranks of men, this Leprosy did spread itself over 
Isai. 56. 11. Jer. 6. 13. Cap. 8. 10. 1 Tim. 6. 10.  Princes, Prophets and Prople, as you may see in comparing the Scriptures in the margin together. Now covetousness being the root of all evil, as the Apostle speaks, and the Darling sin of the Nation, God is so provoked by it, that he first smites and then hides himself, as one that in displeasure, having left one to the evil, and harsh usage of some other withdraweth himself out of the way, and having shut himself up in his closet, will not be seen or spoken with. A worldly man makes the world his God, covetousness is flat Idolatry: Coloss. 3. 5. Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is Idolatry. Now though it be true that what ever a man loves most and best, that is his 
Phil. 3. 19 Isa. 3. 16, to 25.  God, be it his belly, or his back; yet in a special manner covetousness is Idolatry, so as no other sin is. Three things especially make a God: First, our judgement, when we esteem it in our serious thoughts to be our chiefest good, and that in which we place our happiness: Now the covetous man looks upon the riches of the world, as his heaven, his happiness, his great all. Pope Silvester placed so much happiness in riches that, to enjoy the Popedom for seven years, he sold his soul to the Devil. The People of Constantinople placed so much of their happiness in riches, and were so excessively covetous, that they were buying and selling in their shops, even three days after the Turks were within the walls of the City, and that was the reason that the streets run down with the blood of them, their wives and children. Secondly, Our confidence, that is a homage which makes a God, when we place our trust in any thing, make it our rock, our fortress, our all-sufficient good, this the covetous man doth: He saith to the wedge of 
Job 21. 34.  gold, thou art my confidence. The rich man's heart dances about his Golden-calf, saying to his wedg of gold, thou art my confidence; and yet his wedge of gold shall prove but as Achans wedge; a wedge to cleave his soul in sunder, 
Joshua 7. 21. to ult.  and as that Babylonish garment to be his winding-sheet. [The rich man's wealth is his strong City.] Covetous 
Prov. 10. 15. See 1 Tim. 6. 27.  persons do really think themselves simply the better, and the safer for their hoards and heaps of riches; but they may one day find themselves greatly mistaken. Famous 
Herodot. lib. 1.  is that story of Croesus among the Heathens, he was a great King, and tumbled up and down in his gold and silver, and Solon that wise man of Greece, coming into his Country, he desired to speak with him, and when he saw him, after Solon had seen and viewed all his wealth and glory, he asked him, whom he thought to be the happiest man in the world, imagining that Solon would have said Croesus: But Solon answered, I think Tellus was the most happy man. Tellus, saith he; why Tellus? Because, said Solon, though he was poor, yet he was a good man, and content with that which he had; and having governed the Commonwealth well, and brought up his Child honestly and religiously, he died honourably. Well then, said Croesus, but who dost thou think the second happy man in the world? I think, said he, those two Brothers, that instead of Horses drew their Mother in a Chariot to the Temple. Whereupon said Croesus, what thinkest thou of me? I think, says he, thou art a very rich man; but a man may be happy though he be poor, and a man may be unhappy though he be rich, for he may lose all his riches before he die; and therefore Ante obitum nemo, I think none truly happy, but he that lives well, and dies well: Whereupon that Wise man Solon was dismissed the Court with neglect. But afterward this Croesus making War against Cyrus, he was overcome by Cyrus; and being taken captive, he was laid upon a pile of wood to be burned to death, then lying on the pile of wood, he cried out and said: O Solon, Solon, Solon. Cyrus' enquiring, what he meant? He answered, this Solon was a Wise man of Greece, that told me, that happiness did not consist in riches, for they might all be lost, and a rich man might die miserable: Whose words, said he, I then neglected, but now I find true; and therefore now I cry out, O Solon, Solon, Solon! Let us now tell the covetous man, the worldly man, that his happiness lies not in riches, though he looks upon his riches as his strong City; he won't mind us, he won't regard. O but there is a time a coming wherein the worldling will cry out: O Solon, 
Matth. 6. 24.  Solon, Solon! Thirdly, Our service, that is a homage which makes a God, when we devote all our pains, labour, and service to it, be it this or that, that makes a God: Now the covetous man his heart is most upon the world, his thoughts are most upon the world, his affections are most upon the world, and his discourse is most about the world; he that hath his mind taken up with the world, and chief delighted with the world's music, he hath also his tongue tuned to the same Key, and taketh his joy and comfort in speaking of nothing else, but the world and worldly things: If the world be in the heart it will break out at the lips; a worldly minded man speaketh of nothing but worldly things. [They 
John 4. 5.  are of the world, therefore they speak of the world.] The water riseth not above the fountain; out of the warehouse the shop is furnished; the love of this world makes men forget God, neglect Christ, slight Ordinances, refuse 
Matth. 19 21, 22.  Heaven, despise holiness, and oils the tongue for worldly discourses: Ah the time, the thoughts, the strength, the spirits, the words that are spent upon the world, and the things of the world, whilst sinners souls lie a bleeding, and Eternity is posting on upon them! I have read of a griping Usurer, who was always best when he was most in talking of the world, being near his end he was much pressed to make his will, at last he was overcome, and then he dictates to the Scrivener after this manner: First, I bequeath my own soul to the Devil, for being so greedy of the muck of this world: Item, next I give my wife's soul to the Devil, for persuading me to this course of life: Item I give the Parson of our Parish's soul to the Devil, because he did not show me the danger I lived in, nor reprove me for it. O the danger of making the world our God, when we come to die, and to make up our accounts with God. Now when men make the world their God, and set up their riches, pleasures, and profits in the place of God, no wonder if God withdraws his presence from them, and therefore as ever you would retain the gracious presence of God with you, take heed of a covetous spirit, a worldly spirit. But  
Tenthly and lastly, As ever you would enjoy the gracious presence of God with you in your greatest troubles, deepest distresses, and most deadly dangers, take heed of 
See my Mute Christian under the smarting rod.  a Cross, froward, and inflexible Spirit under the Rod: When the Child is froward under the Rod, the Father withdraws; so here, Isa. 57 17. I was wroth, I smote him, I hide me and was wroth, and he went on frowardly in the way of his heart. Though I manifested my displeasure 
Isa. 47. 6.  by giving them up to their Enemies, and by giving them under the tokens of my anger, they persisted in their own cross, crooked, and rebellious courses, refusing to repent and turn to the most High; and therefore God changes his countenance, hides his face, and withdraws his presence from them: Deut. 32. 20. And he said, I will hid my face from them, for they are a very froward generation. Heb. A generation of perversnesses. When the sick man is froward, Friends withdraw and leave him alone, Psalm 18. ver. 26. With the froward thou wilt show thyself froward. God will meet with froward persons in their own way, and make them reap the fruits of their own do. God will walk cross and contrary to the froward, opposing and crossing them in all they do. God has no delight to grace froward persons with his presence; when men begin to be froward under a Divine hand, God commonly hides his face, and turns his back upon them; Men sick of impatiency, are no fit company for the God of all patience; men that 
Rom. 15. 5. Prov. 11. 20.  are peevish and pettish under the Rod, will always see a cloud upon the face of God; and thus you see that there are ten things that you must carefully take heed of, as you would enjoy the gracious presence of God with you, in your greatest troubles, deepest distresses, and most deadly dangers.  
But Secondly, As there are many things to be avoided, so there are several things to be put in practice, as you would enjoy the gracious presence of God with you, in your greatest troubles, deepest distresses, and most deadly dangers, let me glance at a few.  
First, Be sure that you are brought under the bond of the Covenant. This gracious signal presence of God 
Ezek. 20. 37. Psalm 25. 14. Psalm 50. 5. Jer. 32. 40, 41. G●nes. 6. 8. 18.  with his People, under their greatest troubles, and deepest distresses, is peculiar to those that are in Covenant with God. Noah was in Covenant with God, and God was with him, providing an Ark for him, and preserving of him from drowning in the midst of drowning. Lot was in Covenant with God-, and God was with him, and secures him in Zoar, when he reigned 
Cap. 19 20, to 26.  Hell out of Heaven upon Sodom and Gomorrah. Joseph was in Covenant with God, and God was with Joseph 
Ge 39 20, 21, 22. Jer. 1. 17, 18, 19 Cap. 37. 15. ult. Dan. 3. 23, 24, 25. Cap. 6. 22, 23.  in prison. Jeremiah was in Covenant with God, and God kept him company in the Dungeon. The three Children (or rather Champions) were in Covenant with God, and God was signally present with them in the fiery Furnace. Daniel was in Covenant with God, and God was wonderfully with him in the Lions Den. Job was in Covenant with God, and God was with him in six troubles, and in seven. David was in Covenant 
Job 3. 18, 19 Psal. 89. 33, ●4. Psal. 23. 4.  with God, and God was with him in the valley of the shadow of death. Take not up in a name to live, nor in a form of godliness, nor in common convictions, nor in an outward reformation, take up in nothing below a Covenant-relation, as you would enjoy the precious presence 
De●t. 26. 17, 18, 19  of the Lord with you in your greatest troubles, and deepest distresses, if you choose him for your God you shall then assuredly find him to be your God; if he be the God of our love and fear, he will be the God of our comfort and safety; if God be your God in Covenant, then in distress the cities of refuge are open to you; he will stick close to you, he will never leave you nor forsake you, you have a Father to go to, a God to flee 
Heb. 13. 5, 6, 7.  to, a God that will take care of you, [Come my People, enter th●u into thy Chambers, and shut thy doors about thee, hid thyself, as it were for a little moment, until the indignation be overpast.] Here are Chambers (withdrawing rooms provided not open Chambers, but with doors, and doors shut round about, intimating that guard of protection, which the People of God shall find from him, even in a common inundation. But,  
Secondly, if you would enjoy the gracious presence of God with you, in your greatest troubles, deepest distresses, and most deadly dangers, then look to the practical 
2 Chron. 15. 2.  part of holiness keep up the power of godliness in your hearts and lives, Joh. 14. 21. He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him. Ver. 23. If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. He that frames his heart and life according 
This is evident throughout the whole Bo●k of the Prophet E●eki●l. See Cap. 2. 4. 7. 8. 9 10. 11. 12.  to Christ's rule, shall be sure of Christ's presence. Ezekiel was a man that kept up the power of holiness and godliness in his heart and life; And O, the glorious visions, and deep mysteries, and rare discoveries of God, and of his presence, and of the great things that should be brought about in the latter days, that was discovered to him! Daniel kept up the power of holiness and godliness in his heart and life; And O, what secrets and mysteries did God reveal to him! Many of those great and glorious things, which concerns the destruction of the four last Monarchies, and the growth, increase, exaltation, flourishing, durable, invincible and unconquerable estate of his own Kingdom was discovered to him. Paul was a person that kept up the power of holiness and godliness in his heart and life; And O, what a mighty presence of God had he with him, in all his doing, suffering and witnessing work! And O, what glorious revelations and discoveries of God had he, when he was caught up into the third Heaven, into Paradise, & heard unspeakable words, or wordless words, such as words were to weak to utter, Such as was not possible for man to utter, and that either because they transcended man's capacity in this life, or else because the Apostle was forbid to utter them, they being revealed to him, not for the public use of the Church, but only for his particular encouragement, that he might be the better able to encounter with all hardships, difficulties, dangers and deaths, that did or might attend him in his Ministerial 
3 Cor. 1. 7, 8, 9, 10  work. Some of the Ancients are of opinion, that he saw God's essence, for say they, other things in Heaven might have been uttered, but the essence of God is so great and so glorious a thing that no man or Angel can utter it. But here I must crave lief to enter my dissent from these learned men, for the Scripture is express in this, That no man hath thus ever seen the Lord at any time, & that no man 
Joh. 1. 18. 1 Tim. 6. 16. 1 Joh. 4. 12. Exod. 33. 20, 21, 22, 23.  can thus see the Lord, and live. And as great a Favourite of Heaven as Moses was, yet he could only see the back parts of God, he could only behold some lower representations of God. Some say, that he heard the Heavenly singing of Angels, and blessed Spirits, which was so sweet, so excellent and glorious, that no mortal man was able to utter it; and this of the two is most probable. But no man is bound to make this opinion an Article of his Faith; This I think we may safely conclude, that in this rapture, besides the contemplation of Celestial mysteries, he felt such unspeakable delight and pleasure, that was either like to that, or exceeded that which Adam took in the Terrestrial Paradise; Doubtless the Apostle did see and hear such excellent things, as was impossible for the tongue of any mortal man to express, or utter. John was a burning and a shining Light, both in 
John 5. 35.  life and doctrine; he was a man that kept up in his heart and life the power of holiness and godliness, and Christ reveals to him the general estate of his Church, and all that should besal his People, and that from John's time unto his second coming; Christ gives John a true representation of all the troubles, trials, changes, mercies and glories, that in all times, and in all ages and places should attend his Church, until he came in all his glory. About sixty years after Christ's Ascension, Christ comes to John, and opens his heart, and unbosomes his soul, 
'Tis the general opinion of the learned, that this Book of the Revelation was penned about the latter end of the reign of Domi●ian the Emperor which was about sixty years after Christ's Ascension.  and makes known to him, all that care, that love, that tenderness, that kindness and that sweetness, that he would exercise towards his Church, from that very time to the end of the world. Christ tells John, that though he had been absent, and seemingly silent for about threescore years, that yet he was not so taken up with the delights, contents, and glory of Heaven, as that he did not care what became of his Church on earth, O no! and therefore he opens his choicest secrets, and makes known the most hidden and gloriou mysteries to John, that ever was made known to any man; as there was none that had so much of the heart of Christ as John, so there was none had so much of the ear of Christ as John; Christ singles out his servant John from all the men in the world, and makes known to him all the happy providences, and all the sad occurrences that were to come upon the followers of the Lamb, that so they might know what to fit for, and what to pray for, and what to wait for; Also he declares to John all that wrath and vengeance, all that desolation and destruction that should come upon the false Prophet, and the Beast, and upon all that wandered after them, and that were worshippcrs of them, and that had received their marks, either in their foreheads or in their hands. Thus you see, that they which keep up the power of holiness in their hearts and lives, they shall be sure to enjoy the choicest presence of God, and the clearest, fullest and sweetest discoveries of God, and of these great things that concern the internal and eternal good of their souls. Nothing wins upon God like holiness, nothing delights God like holiness, nothing engages the presence of God like holiness. He shows his salvation to 
Psal. 50. ult. Vide Muis in loc.  him that ordereth his conversation aright; He that puts every piece of his conversation in the right order, he shall see and know that he shall be saved; He that walks accurately and exactly, that walks as in a frame treading gingerly, stepping warily, he shall have a prospect of Heaven here, and a full fruition of Heaven hereafter, 
Jsa. 64. 5.  [Thou meetest him that rejoiceth, and worketh righteousness, those that remember thee in thy ways.] He that works righteousness and walks in righteousness, shall be sure to meet with God, & to enjoy the precious presence of God in his greatest troubles & deepest distresses. But,  
Thirdly, If you would enjoy the gracious presence of God with you, in your greatest troubles, deepest distresses, and most deadly dangers, then keep close to instituted worship, keep close to Gospel ordinances, keep close to your Church state, Exod. 20. 24. In all places where 
Isa. 64. 5. Rev. 2. 1 Cant. 7. 5. Ezek. 48. ult.  I record my Name, I will come unto thee and bless thee. Where God fixeth his solemn worship for the memorial and honour of his Name, there he will vouchsafe his gracious presence. Mat. 18. 20. For where two or three are gathered together in my Name, there am I in the midst of them. The promise of God's gracious assistance, presence, and acceptance is annexed to his Church, whether it be great or small, numerous or few. Mat. 28. 20, Lo, I am with you always, according to my Godhead, Majesty, grace and spirit; Lo, I am with you to own 
Christ in his ordinances doth as Mary open a box of ointments, which diffuseth a spiritual savour among the Saints and this makes the ordinances precious in their eyes.  you; Lo, I am with you to counsel and direct you; Lo, I am with you to cheer and comfort you; Lo, I am with you to assist and strengthen you; Lo, I am with you to shelter you, and protect you; Lo, I am with you to do all your works in you, and for you; Lo, I am with you to strengthen your graces, and to weaken your sins; Lo, I am with you to scatter your fears, and answer your doubts; Lo, I am wirh you to better your hearts, and to mend your lives; Lo, I am with you to bless you and crown you with immortality and glory. And what can the soul desire more? Such as have low thoughts of Gospel-ordinances, such as slight Gospel-ordinances, such as neglect Gospel-ordinances, such as vilify Gospel-ordinances, such as decry Gospel-ordinances, such as oppose Gospel-ordinances, such may talk of the presence of Christ, and such may boast of the presence of Christ, but all such are out of the way of enjoying the presence of Christ; Christ is only to be met with in his own worship and in his own ways. Ah how many in these days are there that are like to old Barzillai, that had lost his taste and hearing, and 
2 Sam. 19 35.  so cared not for David's feasts and music! How many are there that formerly were very zealous for ordinances, but now are as zealous against them! How many formerly have made many great, hard & dangerous ventures to enjoy Gospel ordinances, who now won't venture a broken shin for an ordinance, no nor stir out of doors to enjoy an ordinance, etc. How many in our days upon neglecting and despising Gospel-ordinances, have grown from naught to be very naught, and from very naught to be stark naught! He shall be an Apollo to me, that can show me one man in the world, that ever grew better or holier by neglecting or slighting Gospel-ordinances. Many come to the ordinances too like the Egyptian Dog, which laps a little as he runs by the side of Nilus, but stays not to drink. How many in this great City run every Sabbath to hear this man and that, and here they lap a little and there a little, but never stay to drink, never fix in this Congregation or that, this way or that. These persons are neither wise, serious, lovely nor lively in the ways of God. I think they are judicially blinded and hardened, that are indifferent whether they enjoy ordinances or not, or that can part with ordinances, with 
Zeph. 3. 18.  dry eyes. Surely the Child is either very sullen, or very sick that cries not for the breast. As ever you would enjoy the gracious presence of God with you in all your troubles and distresses, make conscience of sticking close to Gospel-ordinances. But,  
Fourthly, If you would enjoy the gracious presence of God with you in your greatest troubles, deepest distresses and most deadly dangers, then when you are not in troubles, distresses, dangers, etc. be sure you make much conscience of five things, 1. Of prising his presence above all other things, so Moses did; so Augustin 
Ex. 33. 13. to 17.  would willingly go through Hell to Christ, and Luther had rather be in Hell with Christ, than in Heaven without him; and Bernard had rather have Christ in a chimney corner, than be in Heaven without him. 2. Of improving this gracious presence against sin, the world, the flesh, oppositions and temptations, etc. 3. Of walking suitable to this gracious presence. 4. Of lamenting and mourning over those that want this gracious presence. 5. Of holding any secret intelligence or correspondence with the professed and known enemies of Christ; Princes will never vouchsafe their favourable presence to such subjects as hold any secret intelligence with their professed & known enemies, either at home or abroad, so here. But,  
Fifthly, If you would enjoy the gracious presence of God with you in your greatest troubles, deepest distresses, and most deadly dangers, then in all your troubles and distresses, etc. maintain uprightness and integrity of spirit 
Psal. 5. 12.  with God, 2 Chron. 16. 9 For the eyes of the Lord run to and fro throughout the whole Earth, to show himself strong in the behalf of them whose heart is perfect towards him. Psalm 84. 11. For the Lord God is a Sun and shield, the Lord will give grace and glory, no good thing will he withhold from them that walk uprightly. This is the largest promise we find in the whole Book of God. The Creature stands in need of two things, Provision and Protection; for the first, the Lord is a Sun, as full of goodness as the Sun is of light; He is a Sun, in that he doth enlighten and enliven his Church, when as all the world besides lie under darkness and the shadow of death; and in that he doth cheer, and warm, and comfort the hearts of his People by his presence and lightsome countenance, and is the fountain from whence all external, internal, and eternal blessings are derived to them; For the second, a Shield: Among all inanimate Creatures the Sun 
Psal. 18. 2.  is the most excellent, and among all artificial Creatures a Shield is chiefest, and was of greatest use in those days; The Sun notes all manner of excellency and prosperity, and the Shield notes all manner of protection whatsoever, 
Isa 60. ●0. Psal. 3. 4.  under the name of grace all spiritual good things are to be understood, and under the name of glory all eternal good things are to be understood, and under that phrase of, No good thing will he withhold, all temporal good things are to be understood, so far as they make for his glory, and his People's real good. Now this choice, this sweet, this full; this large promise is made over only to the upright, & therefore as you would have any share in it, maintain your uprightness, Psalm 11. 7. His countenance doth behold the upright, Heb. His faces. Every gracious discovery of God to the upright, is his face; God will all manner of ways make gracious discoveries of his love and delight to upright ones; No Father can so much delight to behold the countenance of his child, as God delights to behold the countenance of the upright, Psalm 112. 4. Unto the upright there ariseth light in darkness; Light commonly signifies joy, 
Job 30. 26. Esth. 8. 16. 2 Cor. 6. 10.  comfort, peace, help, deliverance. The upright man shall have joy in tribulation, plenty in penury; liberty in bonds, life in death, as the Martyrs have frequently and gloriously experienced. Sometimes God turns the upright man's adversity into prosperity, his sickness into health, his weakness into strength, his night into day, his storms into calms, his long Winter-nights into pleasant Summer-days. Sometimes God hides his upright ones in the hollow of his hand, in his pavilion, in his presence-chamber; when his judgements are abroad 
Isa. 26. 9, 20. Mal. 3. 17.  in the earth, he takes special care of his Jewels, and many times when the upright are in darkness and in great 
Psal. 94. 19 Psal. 71. 20, 21.  distress, God cheers their hearts with the consolations of his Spirit, and the light of his countenance. By all which it is most evident, that Unto the upright there ariseth light in darkness. O Sirs, do but maintain your uprightness in all your troubles and distresses, and then you will be sure of the gracious presence of God with you in all your troubles and distresses. God values an upright Job 
Job 1. 8. Cap. 2. 3, 7, 8, 9 Luke 16.  upon a Dunghill, before a deceitful Jehu upon his Royal Throne; he sets a higher price upon an upright Lazarus in rags, than upon a rich Dives in his purple robes; And therefore when an upright man is in troubles and distresses God will be sure to keep him company. The upright man's Motto is semper idem, he is like the Philosophers Dye, cast him which way you will, and into what condition you will, he is still upright, and therefore of all persons God loves to grace the upright man with his gracious presence. But,  
Sixthly, If you would enjoy the gracious presence of God with you, in all your troubles, deep distresses and most deadly dangers, than you must be very earnest and importunate with God not to leave you, but to stay with you, to abide with you, and to dwell in the midst of you, Psalm 148. 18. The Lord is nigh unto all that call upon him; (but to prevent mistakes, I mean) to all that call upon him in truth. There are many that call upon 
Prov. 1. 28 Isa. 1. 11. to 17. Deut. 4. 4. 2▪ Joh. 4.  God, but not in truth, from these God stands at a distance; There are others that call upon God in truth, in plainness and singleness of heart, and these God are near, not only in regard of his essence, which is every where, but also in regard of the effects of his power, and the readiness of his will in granting their requests. Abijah prays, and finds an admirable presence of God with him, giving him a mighty victory over his most powerful enemy, 2 Chron. 13. 3, 10, 11, 17, 18. Asa prays, & finds such a singular presence of God with him, as made him victorious over an host of a thousand thousand, and three hundred Chariots, a huger host than that of Xerxes; J●sephus saith, it consisted of nine hundred thousand foot, and one hundred thousand horse, 2 Chron. 14. 9 to the end. Jehoshaphat prays, and had such a signal presence of God with him, that those numerous forces that were combined against him fall by their own swords, 2 Chron. 20. 1. to the 11. Verse, with Ver. 22. 
They were carried by such a spirit of rage and fury, that no man spared his Neighbour, but each one destroyed him that w●s next him.  23, 24, 25. The wrath of God wrought their ruin as by an ambuscado unexpectedly and irresistibly; Some understand this ambushment of the holy Angels sent suddenly in upon them to slay them; whereupon they mistaking the matter, and supposing it had been their own Companions, flew upon them, and so sheathed their swords in one another's bowels. Others say, that the Lord did suddenly and unexpectedly cut them off, as when men are cut off by enemies that lie in ambush against them, and that by sending some unexpected strife among those Nations, whereupon they fell out among themselves and slew one another, and so accomplished that which the Levite had foretold Verse 17. Ye shall not need to fight in this Battle, set yourselves, stand ye still and see the salvation of the Lord with you. O Judah and Jerusalem, fear not, nor be dismayed, to morrow go out against them, for the Lord will be with you. It was the presence of God with his People, that was their preservation, and their enemy's destruction; there is no power, no force, no strength, no combinations that can stand before the powerful presence of God with his People, and a spirit of prayer upon his People. Hezekiah prays and finds such a powerful presence of God with him, as bears up his heart, and as strengthens his faith, and as cuts off his enemies, Isa. 37. 14. to 21. with Verse 36. O beg hard of the Lord that he will stay with you, do as they did when Christ made as though he would have gone from 
Luke 24. 28. Equivocators abuse this place greatly, but they must know, that Christ did not pretend one thing and intent another, but as he made an offer to departed so without question he would have gone further, if the importunity of the Disciples had not stayed him.  them, Luke 24. 29. But they constrained him, saying, abide with us, for it is towards evening and the day is far spent; and he went in to tarry with them. By prayer and importunity lay hold on Christ; say, Lord night is near, the night of trouble, the night of distress, the night of danger, the night of death is near, stay with us, depart not from us. They over-entreated him by their importunity, they compelled him by entreaty: Night is near, and the day is far spent. Some conjecture, that Cleophas observing Christ to be very expert in the Prophets, and to discourse so admirable well-of Christ's person, sufferings and glory, his heart burning in him with musing, who this should be! he is marvellous importunate with him to stay at his house, and at last prevails. O lay a hand of holy violence upon God as Jacob did, and say (as he) 
Gen. 32. 25, 26. Hos. 4. 12.  I will not let thee go; Jacob though lamed and hard laid at, yet will not let Christ go; Jacob holds fast with both hands when his joints were out of joint, being fully resolved that what ever he did let go, he would not let go his Lord till he had blest him. O be often a crying out with Jeremiah, Leave us not: Lord, though in our great 
Jer. 14. 9  troubles and deep distresses, friends should leave us, and Relations leave us, and all the world leave us, yet don't thou leave us, O don't thou leave us, Lord; though all Creatures should desert us, yet if thou wilt but stand by us, we shall do well enough: But woe, woe unto us, if God depart from us. O leave us not. But,  
Seventhly, keep humble and walk humbly with your 
Mic. 6. 8. Psal. 25. 9  God. The highest Heavens and the lowest hearts are the habitation of God's glorious presence, Isa. 57 15. For saith the high and lofty One that inhabiteth eternity, whose Name is Holy, I dwell in the high and holy Place with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. He that would in good earnest enjoy the gracious presence of God with him in his great troubles, deep distresses and most deadly dangers, he must keep humble, and walk humbly with his God; God will keep house with none but humble souls, there are none that feel so great a need of the Divine presence as humble souls, there are none that so prise the divine presence as humble souls, there are none that so love the divine presence & that are so enamoured with the Divine presence as humble souls, there are none that so thirst & long for much of the Divine presence as humble souls, there are none that so lament and bewail the loss of the Divine presence as humble souls, there are none that make such a singular and through improvement of the Divine presence as humble souls, and therefore no wonder that of all the men in the worl God singles out the humble Christian, to make his heart the habitation where his honour delights to dwell. Abraham is but dust and ashes in his own 
Gen. 18. 27.  eyes, and what man on earth had ever more of the Divine presence of God with him, than he? Gen. 15. 12. 
Gen. 32, 10.  to 19 Gen. 17. 1. to 10. Gen. 18. 17, 18, 19, etc. Jacob was less than the least of all mercies in his own eyes, & he had a mighty presence of God with him, Gen. 32. 24. to 31. etc. David in his own eyes was but a worm & no man; 
Psal. 22. 6.  The word in the Original Tolagnath, signifieth a very little worm which bre●deth in scarlet, it is so little that no man can hardly see it or preceive it; and yet what a mighty presence of God had David with him in the many Battles he fought, and in the many dangers he was in, and in the many miraculous deliverances he had! See them all summed up in that 18 Psalms, it is his triumphant song after many victories won, deliverances vouchsafed, and mercies obtained, and therefore worthy of frequent perusal. Paul was the least of all Saints in his 
1 Cor. 15. 8. 1 Cor. 4. 9 1 Tim. 1. 15.  own eyes, yea he was less than the least of all Saints (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) this is a double diminutive, and signifies lesser than the least, if lesser might be; here you have the greatest Apostle descending down to the lowest step of humility. Great Paul is least of Saints, lest of the Apostles, and greatest of sinners in his own eyes, and never had any mortal more of the gracious presence of God with him in all his services, and in all his sufferings, in all his afflictions, and in all his temptations, in all his trials, and in all his troubles, which were many and great. See Acts 16. 23, 24, 25. Acts 23. 10, 11. Acts 27. 23, 24, 25. 2 Cor. 1. 8, 9, 10. 2 Cor. 4. 8, 9, 10, 11. 2 Cor. 7. 4, 5, 6, 7. 2 Cor. 11. 21— ult. 2 Cor. 12. 7, 8, 9, 10. Is your condition low, then let your hearts be low; he that is little in his own account, is great in God's esteem, and shall be sure to enjoy most of his presence. God can dwell, God will dwell with none but those that are lowly in heart; and therefore as ever you would enjoy the signal presence of God with you, in your greatest troubles, and deepest distresses, be sure you walk humbly with your God. Many may talk much of God, and many may profess much of God, and many may boast much of God; but he only enjoys much of God, who makes conscience of walking humbly with God. But  
Eightly and lastly, If you would enjoy the signal presence of God with you, in your greatest troubles, deepest 
Ponder upon these Scriptures, Isa. 58. 8. 9, 10, 11 2 Cor. 6. 16, 17, 18. Cap. 7. 1. Deut. 23. 13, 14.  distresses, and most deadly dangers, then labour every day more and more after greater measures of holiness; the more holiness you reach to, the more you shall have of the presence of a holy God with you, in all your straits and trials. If the Scriptures be narrowly searched, you will find that men of the greatest measures and degrees of holiness, have always enjoyed the greatest measures of the Divine presence; witness Enoch, Genes. 5. 24. Noah, Genes. 6. 8, 9, 17, 18. So Abraham, Jacob, Joseph, Job, David, Daniel, John, Paul, etc. they were all famous for holiness, and accordingly they had a famous presence of God with them, as hath been showed in part, and might more fully have been discovered, but that the press calls upon me to hasten to a conclusion; and therefore I shall now but hint at things, consider.  
First, That the more holy any person is, the more excellent that person is, all corruptions are diminutions of excellency; the more mixed any thing is, the more abased it is; the more you mix your wine with water, the more you abase your wine; and the more you mix your gold with tin, the more you abase your gold: But the purer your wine is, the richer and better your wine is; and the purer your gold is, the more glorious and excellent it is; so the purer and holier any person is, the more excellent and glorious that person is. Now the more Divinely excellent, and glorious any person is, the 
Dan. 9 23.  more he is beloved of God; and the more he is the delight of God, and the more he shall have of the presence of God. Consider  
Secondly, The more holy any person is, the more that person pleases the Lord: Fruitfulness in holiness fills Heaven with joy; the Husbandman is not so much pleased with the fruitfulness of his fields, nor the Wife with the fruitfulness of her womb, as God is pleased with the fruitfulness of his People in grace and holiness. Now certainly the more God is pleased with any person, the more he will be present with that person; they commonly have most of our presence, that most please us. 
Heb. 11. 5. Genes. 5. 24. The Hebrew word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Hithpael, and notes a continual walking with God without ceasing.  Enoch had this testimony, before his translation, that he pleased God, or gave God content, as the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports. Enoch eyed God at all times, in all places, and in all companies, and this pleased God: Where ever Enoch was, his eye was still upon God. Enoch walked constantly with God, his whole life was but one continued day of walking with God, and this pleased God. Enoch kept himself from the corruptions and pollutions of the times, which were very great; he was not carried away with the stream of the times, he kept a constant counter-motion to the corrupt courses of the times, and this pleased God. Enoch maintained and kept up a clear, choice, and standing communion with God, and this pleased God. Enoch made it his business, his work, his Heaven to approve his heart to God, and his ways to God, and this pleased God. Enoch was very serious, and studious to avoid every thing that might be a dishonour to God, or displeasing to God, and this pleased God. Enoch had great, and high, and honourable thoughts of God, and this pleased God. God was so pleased and taken with Enoch, that he translates 
God took him up in a whirl wind, say the Hebrew Doctors, as Elias was; he changed his place but not his company, for he still walked with God as on Earth so in Heaven.  him from Earth to Heaven, from a gracious to a glorious presence. It was a singular mercy for God to be with Enoch on Earth, but it was a far more glorious mercy for Enoch to be with God in Heaven. The gracious presence of God is very desirable, but the glorious presence of God is most comfortable. Enoch pleases God, and God translates Enoch: We can never have those Friends near enough to us, who take a pleasure and delight to please us; So here, Enoch was a bright morning Star, a rising Sun for virtue and holiness; and therefore God could not satisfy himself (to speak after the manner of men) that he should live at so great a distance from him, and therefore translates him from Earth to Heaven. Well my Friends, the greater measures of holiness you reach too, the more you will please God; and the more you please God, the more you shall be sure to enjoy of the presence of God. Consider  
Thirdly, The more holy any person is, the more like to God he is; and the more like to God he is, doubtless 
1 Pet. ●. 15, 16. Levir. 11. 44. Can. 19 2. and 20. 7.  the more he is beloved of God; it is likeness both in nature and grace that always draws the strongest love: Though every Child is the Father multiplied, the father of a second Edition; yet the Father loves him best, and delights in him most, who is most like him, and who in feature, spirit, and action does most resemble him to the life; and so does the Father of Spirits also, he always loves them best who in holiness resemble him 
Heb. 12. 9  most. There are four remarkable things in the beloved Disciple, above all the rest: 1. That he lay near●st to 
John 13. 23. Cap. 18. 16. Cap. 19 26, 27. Mark 14. 50.  Christ's bosom at the Table. 2. That he followed Christ closest to the high Priests Palace. 3. That he stood close to Christ when he was on the Cross, though others had basely deserted him, and turned their backs upon him. 4. That Christ commended the care of his Virgin Mother to him. Now, why did Christ's desire, love, and delight run out with a stronger and a fuller tide towards John, than to the rest of the Disciples? doubtless it was because John did more resemble Christ than the rest, it was because John was a more exact picture, and lively representation than the others were. Now the more any man in holiness is like to Christ, the more any man in holiness resembles Christ; the more that man shall enjoy of the presence of Christ, the more that man shall lay in the bosom of Christ. The Father loves to be most with that Child that is like him most: So here, As ever you would enjoy the presence of God in your greatest troubles, deepest distresses, and most deadly dangers, be sure that you keep up holiness in your hearts and lives, be sure that you grow in holiness, and flourish in holiness, and then you shall be sure of the presence of God with you, in all your troubles, and deep distresses: A holy God will never leave the holy Christian; and thus much for this use of Exhortation.  
The last use of all, is a use of comfort and consolation to all the P●●ple of God, in their greatest troubles, and deepest distresses. Now here consider  
First of all, That God himself hands out this as a rare comfort of his People, in all their troubles, distresses, and dangers, viz. That he will be graciously present with them, in the midst of all their sorrows and sufferings. 
Isa. 43. 2. Psalm 91. 15. Josh. 1. 5. Heb. 13. 5. Exod. 3. 12.  Genes. 26. 3. Sojourn in this land, and I will be with thee, and will bless thee. Cap. 28. 15. And behold I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, etc. Don't talk of thy loss of Friends, for I will be with thee; nor done't talk of thy Country, for I will give thee this Land, which is the Paradise of the world; nor done't talk of thy poverty, for thou shalt spread abroad to the West, and to the East, and to the North, and to the South. Verse 14. Nor done't talk of thy solitariness and aloneness, for I will not leave thee. Isa. 91. 10. Fear thou not, for I am with thee; be not dismayed, for I am thy God; I will strengthen thee, yea I will help thee, yea I will uphold thee with the right hand of my righteousness. Suppose a man was injuriously dealt with, by this man or that, would it not be a comfort to him that a just and righteous Judge stood by, and was an eye witness of all the violences that were offered to him? Suppose a man were in exile with David, or in prison with Joseph, or in a Dungeon with Jeremiah, or in the stocks with Paul and Silas, or in banishment (for the testimony of Jesus) with John, yet would it not be a singular comfort to him, to have the presence of a kind Father, a bosom Friend, a wise Counsellor, an able Physician with him? O Christian, be thou in what place thou wilt, and with what Company thou wilt, and in what condition thou wilt, yet thy loving God, thy kind Father, thy bosom Friend, etc. will be still with thee, he will never leave thee, nor forsake thee; and O! what a spring of comfort should this be to thee! But  
Secondly, Know for your comfort, that there is always some special favours and blessings annexed to this signal presence of God, as I will be with thee, and bless thee. Genes. 26. 3. I am with thee, and will keep thee in all places whither thou goest. Genes. 28. 15. I will be with him in trouble, and honour him. Psalm 91. 15. I will be with him, and strengthen him. Isai. 41. 10. I will be with thee, and the flames shall not kindle upon thee. Cap: 43. 2. I will be with thee, and there shall not a man be able to stand before thee. Joshua 1. 5: I will be with thee, to deliver thee. Jerem. 1. 19 I am with thee, to save thee, and to deliver thee out of the hand of the wicked, and out of the hand of the terrible. Cap. 15. 20, 21. Hushai's presence with David was a burden, Jobs Wives presence was but 
2 Sam. 15. 33. Job 2. 9 10. and Matth. 8. 28. 34.  a vexation unto him, and Christ's presence among the Gergesens was a terror to them, and the presence of talkative Friends is many times a trouble to us. O but this signal, this favourable presence of the Lord with his People, in their greatest troubles, and deepest distresses, is a sweet presence, a comfortable presence, a delightful presence, a blessed presence, yea such a presence as has many singular blessings annexed to it. But  
Thirdly, Know for your comfort, that you shall have mercy and kindness, and what ever good you need in due season, at that very instant, at that very nick of time wherein you most need mercy. God will time your 
Psalm 145. 18. Deut. 4. 7. Gen. 22. 10, 11, 12, 13.  mercies, and your blessings for you, he is nigh and will not fail you at a dead lift. When Abraham had bound his Son, and bend his sword, and the knife was up, then comes a voice from Heaven: Abraham, Abraham hold thy hand. At that very nick of time when the four hundred and thirty years were expired, Israel was delivered 
Exod. 12. 41. 51.  out of their captivity and slavery. Deut. 11. 14. I will give you the rain of your land in his due season, the first rain, and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil.] God gives rain to all by a Providence, but he gives rain to his Israel by virtue of 
Acts 14. 18. Job 38. 26.  a promise: God engages himself not only to give rain, but to give it in due season; he will give the first rain after the sowing of the seed, that it might take rooting in the Earth; and he will give the latter rain a little before Harvest, that the cars might be full: O my Friends! it is wonderful mercy, that God will time our mercies for us. When Jehoshaphat was put to a hard pinch, at that 
2 Chron. 20. 12. 22, 23, 24, 25, 26.  very nick of time God owns him, stands by him, and gives him a great victory. When David was at a great 
1 Sam. 23. 26, 27, 28. Let him (saith Augustin●) choose his own opportunity that so freely grants the mercy.  plunge, Saul being at his very heels, at that very nick of time, tidings were brought to Saul, that the Philistines had invaded the land, and so David escapes: When all humane help failed, God came in and helped at a dead lift. So Julian was cut of by the Persian War, at that very nick of time when he had vowed at his return, to make a Sacrifice of the Christians lives. And so Charles the Fifth was diverted from persecuting of the Protestants, by the Turks breaking into Hungary, at that very nick of time when his heart was set upon a warm persecution. And so Justice Gilford, a violent Papist 
Acts and Mon. 1880.  in Queen Mary's days, going up the stairs to Mistress Roberts her Chamber, to compel her, will she or will she not, to go to Mass, at that very nick of time he was suddenly taken with his old disease the Gout, and so grievously tormented, that he swore he would never trouble her more. When Faux was giving fire to the match, that should have given fire to the Powder, that should have blown up King, Lords, and Commons, at that very nick of time, he that never slumbers nor sleeps, 
Psal. 121, 3, 4, 5.  prevented him; and so turned our intended Funeral into a Festival. O Christian! are thy troubles many in number, strange in nature, heavy in measure, much in burden, and long in continuance, yet remember that thy God is near, whose mercies are numerous, whose wisdom is wondrous, and whose power is miraculous. The nearness or remoteness of a Friend is very material and considerable in our troubles, distresses, wants, dangers, etc. I have such a Friend, and he would help me, but he lives so far off: And I have another Friend that has a great love for me, that is able to counsel me, and to speak a word in season to me, and that in my distress would stand close to me, but he is so remote. I have a special Friend, that did he know how things stand with me, would make my burdens his, and my wants his, and my sorrows his; but he is in a far Country, he is at the Indies, and I may be undone before I can hear from him. But it is not thus with you, O Christians! who have a God so nigh unto you, who have the signal presence of God in the midst of you, yea who have a God always standing by you. The Lord stood by me, etc. O my Friends, how can you want comfort, that have the God of all consolation present with you? How can you 
2 Cor. 1. 3. Isa. 9 6. 1 Pet. 5. 10. Isa. 9 6.  want counsel, that have the wonderful Counsellor so near unto you? How can you want grace, who have the God of all grace standing by you? How can you want Peace, who have always the presence of the Prince of Peace with you? But.  
Fourthly, Know for your comfort, that if God be with you, there is nothing, there can be nothing but weakness against you. Isa. 27. 4. Who would set the briers 
God holdeth the Church's Enemies in chains, having his hook in their nose, and his bridle in their lips, Isa. 37. 29. he can easily rule and overrule his proudest Enemies.  and thorns against me in battle, I would go through them, I would burn them together? What are briers and thorns to a devouring fire, to the consuming flames? no more are all the Enemies of the Church to the presence of God with his People: God will be a burning and destroying fire to all the Enemies of Zion; wicked men are chaff: Psalm 1. 1. And what is that to the wind, to the whirl wind? they are stubble. Job 21. 18. They are as driven stubble to his bow. Isai. 41. 2. They are as stubble fully dry. Nahum. 1. 10. They are as stubble before the flame. Joel 2. 5. They arelike dust. 2 Kings 13. 7. Yea like small dust. Isa. 29. 5. They are like a morning cloud, an early dew, a little smoke. Hosea 13. 3. The morning cloud is soon dispelled, the early dew is soon dried up, the rolling smoke out of the chimney is presently scattered. O the weakness of man! O the power of God No People on Earth have such a power on their sides as the Saints have, consult these Scriptures, 2 Kings 6. 16. 2 Chron. 32. 6, 7. Isai. 8. 9, 10. Numb 13. 28, 30, 31, 32, 33. Cap. 14. 9 No Christian can look upon the strong and mighty Enemies of Zion in a Scripture glass, but must behold them as weak and impotent Persons: Who could but smile to see weak Children to attempt to 
Zach. 2. 5.  besiege a wall of brass, or a wall of fire? as great a folly and weakness it is for wicked men to make attempts, upon the Saints, who have been to this day, and will be to the end, a trembling and a burdensome stone to all 
Cap. 12. 2, 3.  that gather together against them. Sense looks upon the Powers of the world as strong, mighty, and invincible; but Faith looks upon them as poor, weak, contemptible, gasping, dying Men. Thus heroical Luther looked upon them: Contemptus est a me Romanus & favour & furor, I care neither for Rome's favour nor fury; I am neither fond of the one, nor afraid of the other. It is dangerous to look upon the Powers of the world in the Devils multiplying glass; it is best and safest to look upon them in a Scripture glass, and then we shall never fear them, nor sinfully shift them. But  
Fifthly, If God be signally present with his People, in their greatest troubles, deepest distresses, and most deadly dangers, then know for your comfort, that none can be against you but they must be against God himself; for God is with you in all your troubles, as a 
Acts 9 4, 5, 6.  Father is with his Child, a Husband with his Wife, a General with his Army, and as a Confederate with his Allies, who is with them offensively and defensively; hence they are said to rage against God, Isa. 37. 28, 29. And to blaspheme God, 2 Kings 19 3, 6. And to fight 
See Acts 23. 9 Prov. 21. 30.  against God, Acts 5 38, 39 To fight against God, is labour in vain; who ever sought against God, and prospered? Some think that this Phrase of fight against God, is drawn from the Fable of the Giants, which were said to make war with the Gods. The Church of Christ always flourisheth most, and increaseth most, when the 
Exod. 1. 12, 1.  Tyrants of the Earth oppose it most, and persecute it most. Diocletian laid down the Empire in great discontent, because he could not by any persecution suppress the true Christian Religion; the more violent he was against the People of God, the more they increased and multiplied, and the more they were emboldened and encouraged; and therefore in a rage he throws up all. But  
Sixthly, If the signal presence of God be with his People, in their greatest troubles, deepest distresses, and most deadly dangers, then know for your comfort, that there is no presence like this presence, no presence to the presence of God; let me evidence this by an induction of six particulars briefly thus: For First, It is the presence of an Almighty God. Genes. 17. 1. I am the Almighty 
Genes. 49. 25. Numb. 24. 4.  God, walk before me, and be thou perfect. Some derive the word Shaddai, here used from day, that signifieth sufficiency. God is an all sufficient good, and a self-sufficient good, he is an Independent good, an absolute good, an original good, an universal good; some derive the word Shaddai from Shad, that signifieth a breast, a dug, because God feedeth his Children with sufficiency of all good things, as the loving Mother doth the Child with the milk of her breasts. God is the only satisfactory good, and proportionable good, and suitable good to our souls; as the breast, the dug is the most suitable good to the Child's stomach: And others derive the word Shaddai from Shaddad, which signifieth to spoil, conquer, or overcome, and so they say; that God did here invert or overcome the order of nature, in causing the barren to bear: But most Authors do translate it Omnipotent; God then is called Shaddai, that is omnipotent and all-sufficient, for his omnipotency includeth also all-sufficiency. Secondly, you have the presence of a loving God with you. Isa. 43. 4. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee. But that this may the better stick and work, you must remember, First, that God loves you with a first 
See De●t. 7. 7, 8.  love. 1 John 4. 19 We love him because he first loved us. Our love is but a reflex of his. God first cast an eye of love upon us, before we cast an eye of love on him, and therefore God is no way indebted to us for our love. Mary answers not Rabboni, till Christ first said unto her 
John 20. 16.  Mary. The pure nature of love is more seen in God's first love to us, than in ours to him; by nature we were 
Ephes. 2. 12. 19 Rom. 5. 10. Cap. 1. 30.  without God, and afar of from God, we were strangers to God, and enemies to God, yea haters of God; and therefore if God had not loved us firstly, we had been undone everlastingly. Secondly, As God loves you with a first love, so he loves you with a free love. Hosea 14. 4. I will heal their back-sliding, I will love them freely: I know they are back-sliden, but I will heal their back-slidings; I know they have broken their bones by their fall, but I will make those broken bones to rejoice; I know there is nothing at all in them that is excellent or eminent, that is honourable or acceptable, that is laudable or lovely, yet I will love them freely, Ex mero motu, of mine own, free, rich, absolute, sovereign, and independent grace. Thirdly, As he loves you with a free love, so he loves you with an everlasting love. Jer. 31. 3. I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee. Heb. I love thee with the love of perpetuity, or with the love of Eternity. My love and my affections continue still the same to thee, and shall do for ever; or as others carry the words, I love thee with an Ancient love, or with the love of Antiquity; I love thee still with the same affection, that in former ages I bore towards thee. Fourthly, As he loves you with an everlasting love, so he loves you with an unchangeable love. Mal. 3. 6. I am the Lord I change not: therefore ye sons of Jacob are not consumed Men change, and counsels change, and occurrences change, and Friends change, and Relations change, and Kingdoms change, and Commonwealth's change; but God never changes, as Balaam confesses, who was the Devil's 
Numb. 3. 19  Hackney, and who had a mind to dance with the Devil all day, and then sup with Christ at night. God is neither false nor fickle, he cannot like men say and unsay, 
Psalm 89. 34.  he can nor alter his mind nor eat his words. [The Eternity of Israel cannot lie nor repent, for he is not a man 
1 Sam. 15. 29.  that he should repent.] Men are so mutable and changeable that there is no hold to be taken of what they say; but God is immutable in his nature, in his essence, in his counsels, in his attributes, in his decrees, in his promises, etc. He is (as the Schoolmen say) Omninò immutabi lis, Altogether immutable. Fifthly, As he loves you with an unchangeable love, so he loves you with a special 
P salm 146. 7, 8  love, with a peculiar love, with a distinguishing love, with a superlative love. The Lord executes judgement for the oppressed, he gives food to the hungry, he looseth the Prisoners, he opens the eyes of the blind, he raises them that are bowed down, he loveth the righteous, and this is more than all the rest. Sixthly, and lastly, As he loves his People with a special love, with a peculiar love, so he loves them with the greatest love with a matchless love. [O Daniel greatly beloved.] John 3. 16. God so loved the world, etc. Here is a sic without a sicut; there being nothing in nature wherewith to parallel it: This sic without a sicut, signifies the greatness of God's love, the vehemency of his love, and the admirableness of his love. Now what an unspeakable comfort must this be to his Saints, to have the presence of a loving God, to have the presence of such a loving God with them, in all their troubles and deep distresses? If the presence of a loving Friend, a loving Relation in our troubles and distresses be such a mercy, O! what then is the presence of a loving God. Thirdly, It is the 
Psalm 18. 2. 2 Chron. 16. 9 Prov. 18. 10. Jer 32. 40. 41. Isa. 30. 18, 19 Isa. 27. 3. Jer. 31. 23.  presence of an active God, who will be a defence to you, a Shield to you, a Sword to you, a Buckler to you, a Sun to you, a strong Tower to you, a Salvation to you; none can withstand him, none can equal him, none can out act him. Fourthly, It is the presence of a wakeful God, of a watchful God, of a God that never, no never slumbers or sleeps; God will be so far from sleeping that he will not so much as slumber. Psalm 121. 3, 4, 5. The Phrase is taken from watchmen, who stand on the walls in time of war, to discover the approaches of Enemies and accordingly give warning; Now watchmen have been treacherous and sleepy. The Capitol of Rome had been taken by the Gauls, if the Geese had not been more wakeful than the watchmen of the walls. Iphicrates the Athenian Captain visiting the Guards on the walls of Corinth; found one of the watch asleep, and presently thrust him thorough with his sword, saying: Dead I found him, and dead I left him; though watchmen slumber and sleep, yet that God that is present with his People doth neither, his seven eyes are always open. Fifthly, It is the presence of a wise God, of an omniscient 
Ezech. 3. 9 Psalm. 33. 10, 11. Isa. 46. 10. Cap. 40. 28. Rom. 11. 33. 2 Pet. 2. 9 Jonh 1. 5. 1 Kings 14. 6 Matth. 26. 24, 25  God; God fills all things, he encompasseth all things, and he sustaineth all things, and therefore he must needs know all things. God can find Jonah in the bottom of the ship; and Jeroboam's Wife in her disguises; and Judas inhis Treason, and Demas in his Apostasy: and the Scribes and Pharisees in their hypocrisy. The 
2 Timoth. 4. 10. Matth. 23. Rev. 4. 6. Heb. 4. 13.  whole world is to him as a Sea of glass: Corpus diaphanum, A clear transparent body; there is nothing hid from his eyes, so that he that can but find out a place where God sees not, there let that man sin and spare not. All things are naked and opened unto the eyes of him with whom we have to do; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, naked, as when the skin is pulled of, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, opened as the entrails of a Sacrifice, cut down the back. The Apostle, say some, useth a Metaphor taken from a sheep, whose skin is taken off, and he hanged up by the neck, with his back towards the wall, and all his entrails laid bare and exposed to open view. He alludes, say others, to the Anatomising of a Creature, wherein men are very cautious to find out every little vein or muscle, though they be never so close. They are naked, therefore God sees their outside, and opened, dissected, quartered, and cleft asunder through the back bone, so that he sees their inside also. Opened is more than naked; naked is that which is not clothed or covered; opened is that whose inwards are discovered, and made conspicuous. Some make it a Metaphor, from those that lie with their faces upwards, that all Passengers may see who they are. Is it of such a comfort to have the presence of a wise, and knowing friend with us, in our greatest troubles, and deepest distresses; what a transcendent comfort must it be, to enjoy the presence of an allseeing, and an all-knowing God, in all our troubles and distresses. The eye of Heaven sees all, and knows all, and writes down all thy troubles and trials, thy sorrows and sufferings, 
Matth. 6. 32.  thy losses and crosses; and accordingly will an all-knowing God act for his own glory and his People's good. Sixthly and lastly, It is the presence of a God of Mercy, a God of Bowels, a God of compassions. Jer. 31. 18, 19, 
Exod. 33. 7. 8.  20. Hosea 11. 8, 9 Lament. 3. 22. His compassions fail not. Mercy is as essential to God as light is to the Sun, or as heat is to the fire: He delights in mercy, as the senses and faculties of the soul do in their 
Micha 7. 18, 19  several actions: Patience and clemency, and mercy, and compassion, and peace are the fruits of his bowels, the offspring which the Divine Nature doth produce; God's compassions are Fatherly compassions, Psalms 103. 13. They are Motherly compassions, Isa. 49. 15. They are Brotherly compassions, Heb. 2. 12. They are Friendly compassions, Cant. 5. 1, 2. O how sweet must the presence of a God of mercy, a God of compassion be to the Saints in a day of trouble? the presence of a compassionate Friend in a day of distress, is very desirable and comfortable; what then is the presence of a compassionate God? Thus you see that there is no presence to the Divine presence, no presence to the signal presence of God with his People, in their greatest troubles and deepest distresses. But  
Seventhly and lastly, If God be signally present with his People, in their greatest troubles and deepest distresses, then let them all know for their comfort, that this presence will make up the want or loss of all outward 
1 Sam. 1. 8.  comforts, this presence will make up the loss of a Husband, a Child, a Friend, an Estate, etc. Look as all light meets in the Sun, and as all water meets in the Sea, so all our outward comforts meet in the God of all 
2 Cor. 1. 3.  comfort. When Alexander asked King Porus, being then his Prisoner, how he would be used? He answered in one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. like a King: Alexander again replying, Do you desire nothing else? No, saith Porus, all things are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this one word, like a King; so all things, all comforts are to be found in this signal presence of God with his People, in their greatest troubles and deepest distresses; certainly the gracious presence of the Lord is infinitely better than the presence of all outward comforts, as you know one Sun is more glorious and comfortable than ten thousand Stars.  
But how may a person that has lost this gracious Quer. presence of God, recover it again?  
First, Observe how you lost this presence of God, and Respon. labour to recover it by a contrary course; did you lose it by sinful omissions, then be more active in a way of duty. Didst thou lose the presence of God by neglecting thy watch, or by not walking with God, or by an eager pursuit of the world, or by closing with this or that temptation, or by letting fall thy communion with God; take a contrary course, now keep up thy watch, walk close with God, keep up a daily converse with lively Christians, 
Psal. 119. 63. Col. 3. 1. ●.  let thy heart and affections be set upon things above, keep thy ground in the face of all temptations, maintain a standing communion with God. After Christ had stood knocking and calling to his Spouse [Open to me my Sister, my Love, my Dove, my Undefiled, for my head is filled with dew, and my locks with the drops of the night, Cant. 5. 2, 3, 6.] but found no entrance, he retired and withdrew himself, because she would not arise, and put on her coat; but when she bestirs herself, she finds him whom her soul loved, Cant 3. 1, 2, 3, 4. Then Christ comes into his garden again, and returns to his Spouse again, and forgets all former unkindness, Cap. 6. 1, 2. But,  
Secondly, Inquire where, when, and why God has withdrawn himself, as we do when dear Friends absent themselves from us, O the hope of Israel, the Saviour thereof in time of trouble, why shouldest thou be as a stranger in the Land, and as a way-faring man that turneth aside to tarry for a night? Verse 9 Why shouldest thou be as a man astonished, as a mighty man that cannot save? Yet thou, O Lord, art in the midst of us, and we are called by thy Name, leave us not.  
Thirdly, Stand not with Christ for any thing, not for a right eye, or a right hand, nor for an Isaac or a Benjamin, don't say this work is too high, and that too hard, and t'other too hot, and the other too dangerous, in order to the recovery of God's countenance and presence, thou must not think any thing in the world too much to do for Christ, or to suffer for Christ; thou wilt be a happy man if thou canst recover Christ's lost presence, though it be upon the hardest terms imaginable. But,  
Fourthly, Let your hearts lie humble and low under 
Psal. 51. 8, 9, 10, 11, 12. 1 Pet. 5. 6.  the loss of God's gracious presence: For, 1. 'Tis the greatest loss. 2. 'Tis a loss-imbittering loss, it is a loss that will greatly embitter all your worldly losses; I have lost my health, I have lost a hopeful Child, I have lost a gracious yoke-fellow, which was the delight of mine eyes and the joy of my heart, I have lost a fair estate, I have lost an intimate Friend, I have lost a brave trade: O but that which imbitters all my losses and puts a sting into them, is this, that I have lost the gracious presence of God, that once I enjoyed. 3. 'Tis a loss that all outward comforts can never make up; when the Sun is down, nothing can make it day with us. 4. 'Tis an invisible loss, and no losses to invisible losses as there are no mercies to invisible mercies, so there are no losses to invisible losses. 5. 'Tis a loss that will cost a man dear before it will be made up again. O the sighs, the groans, the strong crycs, the earnest prayers, the bottles of tears, that the recovery of the Divine presence will cost a Christian, upon all which accounts, how well does it become a Christian to lie humble at the foot of God  
Fifthly, Lift up a mighty cry to Heaven: Thus the Saints of old have done: consult these Scriptures, Psal. 51. 6. to 13. Lam. 3. 56, 57 Psal. 4. 6, 7. Psal. 27. 9 Psal. 38. 21, 22. Psal. 138. 3. Psal. 119. 8. O forsake me 
Suidas saith, Job was clouded and to his sense and feeling forsaken seven ●ears; But you are not bound to make this an Article of your Faith.  not utterly; Christ was forsaken for a few hours, David for a few months, and Job for a few years, for the trial and exercise of his faith and patience; but then they all sent up a mighty cry to Heaven: Leave them, God did to their thinking, but forsake them he did in regard of vision, but not in regard of union. The promise is, that God will draw near to us if we draw near to him, Jam. 4. 8. Draw nigh to God in duty, and he will draw nigh to you in mercy; Sanctify him, and he will satisfy you. Prayer is the only means to supply all defects, it gets all, and makes up the loss of all, as a gracious poor women said in her distress, I have no Friend, but I have prayer, that will get favour with my God, so long as I can find a praying heart, God will (I am sure of that) find a pitying heart, and a helping hand. It is not the length, but the strength of prayer; it is not the labour of the lip, 
Jer. 29. 12, 13, 14.  but the travel of the heart that prevails with God; it is not the Arithmetic of our prayers, how many they are, nor the Rhetoric of our prayers, how eloquent they be; nor the Geometry of our prayers, how long they be; nor the Music of our prayers, how sweet they be; nor the Logic of our prayers, how methodical they be, that will carry the day with God, it is only fervency, importunity in prayer, that will make a man prevalent with God. Fervent prayer hits the mark, carries the day, and pierceth the walls of Heaven, though like those of Gaza 
Jam. 5. 16, 17. Luk. 18. Isa. 45. 2.  made of Brass and Iron. The Child has got many a kiss, and many a hug by crying; if God has withdrawn his presence, the best, the surest, and the readiest way to recover it, is to send up a mighty cry to Heaven. But,  
Sixthly, Be sure you don't take up your rest in any 
Jer. 50. 6.  Creature, in any comfort, in any contentment, in any worldly enjoyment. When the presence of God is withdrawn from you, say as Absalon, What is all this to me, 
2 Sam. 14. 24, 28, 32, 33.  so long as I am banished my Father's presence, so long as I can't see the King's face. When the Mother sees that the Child is taken with the baby, the rattle, the fiddle, she comes not in sight: If you take up your rest in any of the babies, in any of the poor things of this world, God will certainly keep out of sight, he will never honour them with his countenance and presence, who take up in any thing below himself, below his favour, below his presence. I have read of a devout Pelgrim, who going up to Jerusalem, was very kindly and nobly entertained in several places but still he cried out, O but this is not Jerusalem, this is not Jerusalem! So when you cast your eye upon thiis Creature, or that, O then cry out, This is not the presence of God, this is not the presence of God; & when you begin to be tickled & taken with this and that enjoyment, with this or that contentment, O then remember, this is not the presence of God, this is not the presence of God Here is a gracious yoke-fellow, here are hopeful Children, here is a pleasant habitation, here is brave air, here is a gainful trade, etc. but what are all these to me, so long as my Sun is set in a cloud, and God has withdrawn his presence from me? Remember this once for all, that the whole world is but a barren 
Psal. 63. 1, 2, 3.  wilderness, without the countenance and presence of God. But,  
Seventhly and lastly. Patiently and quietly wait upon him in the way of his Ordinances for the recovery of his 
Exod. 20. 24. Mat. ●8. 20. Isa. 64. 5. Psal. ●7 4. Psal. 65. 4. Revel. 2. 1. Psal. 40. 1, 2, 3. Isa. 8. 17. Mich. 7. 7, 8, 9 Isa. 26. 8, 9  presence. Consult the Scriptures in the margin: Here God dwells, here he walks, here he makes known his glory, here he gives forth his love, here he vouchsafes his presence; when God is withdrawn your great business is to prise Ordinances, and to keep close to ordinances, till God shall be pleased to lift up the light of his countenance, and vouchsafe his presence to you; you will never recover the Divine presence by neglecting ordinances, nor by slighting ordinances, nor by turning your back upon ordinances, nor by entertaining low thoughts of ordinances. He that thinks ordinances to be needless things concludes, 1. That the taking away of the Kingdom of Heaven from the Jews was no 
Mat. 21. 43. Joh. 5. 2. to 10.  great judgement. 2. That the bestowing of it upon other People is no great mercy. If God be gone, 'tis good to lay at the pool till he returns: There are many dear Christians who have lost their God for a time, but after a time they have found him again in the way of his ordinances; and therefore let no temptation draw thee off from ordinances, say, here I will live, here I will lie, here I will wait at the pool of ordinances, till the Lord shall return in mercy to my soul.  
I shall follow this Discourse of the Divine presence with my earnest prayers, that it may from on high be so signally blest, as that it may issue in the furtherance of the internal and eternal good, both of Writer, Reader, and Hearer.  
Thus ends the SECOND PART of the Golden Key.  
Soli Deo Gloria in Aeternum.  
FINIS.   

THE TABLE.  

A.  
Of Adam. 

THAT there was a Covenant of Works, or a reciprocal Covenant, betwixt God and Adam together with all his Posterity, before Adam sell from his primitive Holiness, etc. Is proved by five Arguments. pag. 10, 11, 12, 13, 14, 15, 16, 17, 18    
Of Christ's Appearance, 

Three Reasons of Christ's Appearance in the presence of the Father for us. pag. 168, 169    
Of the Articles agreed on between the Father and the Son. First, of the Articles on the Father's part. 

Now there are seven Things, which God the Father promiseth to do for Jesus Christ, upon his undertaking the work of our Redemption:  
1. First, That he will give him the Spirit in an abundant measure. pag. 129, 130, 131, 132  
2. Secondly, That he will invest Jesus Christ with a threefold Office, and that he will anoint him, and furnish him with what ever was requisite for the discharge of those three Offices. pag. 132, 133— See the Offices of Christ.  
3. Thirdly, That he will give to Jesus Christ assistance, support, protection, help and strength to carry on the great work of Redemption. pag. 142, 143, 144  
4. Fourthly, That he shall not labour in vain, and that the work of Redemption shall prosper in his hand, etc. pag. 144, 145, 146  
5. Fifthly, God the Father promiseth to Jesus Christ Rule, Dominion, and Sovereignty. pag. 146, 147  
6. Sixthly, God the Father promiseth to accept of Jesus Christ in his Mediatory Office. pag. 147, 148  
7. Seventhly, God the Father promiseth highly to exalt Jesus Christ, and nobly to reward him, and everlastingly to glorify him. pag. 148, 149, 150, 151, 152    
Secondly, of the Articles of the Covenant on Christ's part. 

Now there are six observable things on Christ's side, that we are to take special notice of:  
1. First, Christ having consented and agreed with the Father about our Redemption, accordingly he applies himself to the discharge of that great and glorious work by taking a body, by assuming our Nature. pag. 152, 153, 154, 155, 156, 157  
2. Secondly, Jesus Christ promiseth to God the Father that he will freely, readily and cheerfully accept, undertake, and faithfully discharge his Mediatory Office, to which he was designed by him in order to the Redemption and Salvation of all his chosen Ones. pag. 158, 159  
3. Thirdly, Jesus Christ promises and engages himself that he will confide, depend, rely and trust upon his Father for help and assistance to go through his work, etc. pag. 159, 160, 161, 162  
4. Fourthly, Jesus Christ promises and engages himself to the Father, that he would bear all and suffer all that should be laid upon him, and that he would ransom poor Sinners, and fully satisfy Divine Justice by his blood and death, etc. pag. 162, 163  
5. Fifthly, The Lord Jesus Christ was very free, ready, willing and careful to make good all the Articles of the Covenant on his side, and to discharge all the works agreed on for the Redemption and Salvation of the Elect. pag. 163, 164, 165  
6. Sixthly, Christ having performed all the Conditions of the Covenant on his part, he now peremptorily insists upon it, that his Father should make good to him and his the Conditions of the Covenant on his part, Christ having finished his work looks for his reward. pag. 165, 166, 167, 168, 169  
7. Seventhly and lastly, The whole Compact and agreement between God the father and our Lord Jesus Christ, about the Redemption of poor Sinners souls, was really and solemnly transacted in open Court, or as I may say in the high Court of Justice above in the presence of the great public Notary of Heaven, viz. the Holy Ghost, etc. pag. 169, 170    
Of Divine Assistance. 

None can be so against us as to hinder the Assistance of God at a dead lift. II. Part, pag. 77, 78, 79     

B.  
Of special Blessings. 

Some special Blessings are always annexed to the signal presence of God. II. Part, pag. 209, 210    
Six several Books mentioned in the Scripture. 

First, the Book of Nature is mentioned in the Scripture. pag. 184, 185  
Secondly, there is the Book of Providence, wherein all particulars are registered, even such as Atheists may count trivial and inconsiderable. pag. 185  
Thirdly, there is the Book of men's afflictions, this some account as an entire Book of itself. pag. 185, 186, 187  
Fourthly, there is the Book of Conscience. pag. 187, 188  
Fifthly, there is the Book of Scripture, and of all Books this Book is the m●st precious Book. pag. 188, 189, 190  
Sixthly, there is the Book of Life. pag. 190, 191, 192, 193    
Bow. None can be so against us as to bring us to their Bow. II. Part. p. 66, 67, 68   

C.  
Of the special Care of God. The Saints are a People of God's special Care. II. Part, pag. 143, 144, 145  
Of Comfort. 

The signal presence of the Lord with his People in their greatest Troubles yields them the greatest Comfort. II. Part, pag. 145, 146, 147, 208, 209    
Of Communion with God. None can be so against us as to hinder our Communion with the Father, Son and Spirit. II. Part, pag. 72, 73, 74  
Of the testimony of Conscience. None can be so against us as to hinder the testimony of our renewed Consciences. II. Part, pag. 74, 75, 76, 77  
Of Crowns. 

First, of a Crown of Righteousness. II. Part, pag. 95, 96, 97, 98  
Secondly, of the Crown of Life; This Crown of Life signifies six things. II. Part, pag. 98, 99, 100, 101, 102, 103  
3. Of an incorruptible Crown. II. Part, p. 103, to 106  
4. Of a Crown of Life. II. Part, 106, 107    
Of the two Covenants. 

First, that God hath commonly dealt with Man in the way of a Covenant. pag. 1, 2  
Secondly, all Men are under a Covenant of Grace, or a Covenant of Works. pag. 2  
Thirdly, that the Covenant of Grace was so legally dispensed to the Jews that it seems to be nothing else but the repetition of the Covenant of Works. pag. 2, 3  
Fourthly, that a right notion of the Covenant, according to the Originals of the Old and New Testament, will conduce much to a right understanding of God's Covenant; the Originals of the Old and New Testament largely opened. pag. 3, 4, 5, 6, 7, 8, 9, 10  
Fifthly, that there was a Covenant of Works, or a reciprocal Covenant betwixt God and Adam, together with all his Posterity. pag. 10, 11  
Q. But how may it be evidenced, that God entered into a Covenant of Works with the first Adam, before his fall, there being no mention of such a Covenant in the Scripture that we read of? Five Answers are returned to this Question. pag. 11, 12, 13, 14, 15, 16, 17, 18  
Sixthly, there is a new Covenant, a second Covenant, or a Covenant of Grace betwixt God and his People. pag. 18, 19    
Of the Covenant of Grace. 

That the Covenant of Grace is the same for substance now to us, since Christ was exhibited, as it was to the Jews before he was exhibited, but the manner of administration is different upon three grounds. pag. 3  
That there is a Covenant betwixt God and his People, is evinced by 8. unanswerable Arguments. pag. 19 to 25  
Seventhly and lastly, that it is a matter of high importance for all mortals to have a clear and right understanding of that Covenant under which they are. pag. 25, 26, 27, 28, 29  
First, the Covenant of Grace is styled an everlasting Covenant in two respects, pag. 31, 32, 33, 34  
The Covenant which God makes for himself to us consists mainly in six things. pag. 34, 35  
The Covenant which God doth make for us to himself, consists mainly in ten things. pag. 35, 36  
Secondly, the Covenant of Grace under which the Saints stand, is sometimes styled a Covenant of Life. pag. 36  
Thirdly, the Covenant of Grace under which the Saints stand, is sometimes styled a Holy Covenant. pag. 36, 37  
Fourthly, the Covenant of Grace under which the Saints stand, is sometimes styled a Covenant of Peace. pag 37, 38, 39  
Fifthly, the Covenant of Grace under which the Saints stand, is sometimes styled a new Covenant, and that in eight respects. pag. 39, 40, 41  
Sixthly, the Covenant of Grace under which the Saints stand, is sometimes styled a Covenant of Salt. pag. 41, 42  
Seventhly, the Covenant of Grace under which the Saints stand, is sometimes styled a sure Covenant, a firm Covenant, etc. p. 42, 43, 44, 45  
Three springs, from whence the Covenant of Grace flows, may assure us that the Covenant of Grace is a sure Covenant. pag. 45, 46, 47  
The sureness of the Covenant is further demonstrated from the blood of the everlasting Covenant. pag. 47, 48, 49, 50  
Eightly and lastly, the Covenant of Grace is styled a well ordered Covenant. pag. 50, 51, 52  
The reason why the new Covenant is called a Covenant of Grace. pag. 52, 53, 54, 55  
None can make void our Covenant-relation, our Covenant-interest. II. Part, pag. 107, 108    
Of the Covenant of Redemption. 

What is the substance of the Covenant of Redemption. pag. 66, 67, 68  
The Covenant of Redemption defined. pag. 68, 69  
Scripture proofs of the Covenant of Redemption. pag. 69, to 97  
The Covenant of Redemption differs from the Covenant of Grace in five particulars. pag. 97, 98    
Of the Covenant of Works. 

The woeful misery of men that live and die under a Covenant of Works. pag. 27, 28, 29  
First, the Covenant of Works in the nature of it, requires perfect, personal and perpetual Obedience, under pain of the curse and death. 29, 30  
Secondly, such as are under a Covenant of Works, their best and choicest duties are rejected and abhorred for the least miscarriages, or blemishes that do attend them. pag. 30  
Thirdly, this Covenant admits of no Mediator. pag. 30, 31     

E.  
Of Embracing Christ. Poor Sinners should embrace Christ, as they would have his signal sense with them in their greatest troubles and deepest distresses. II. Part, pag. 155, 156, 157, 158  
Of Enemies. The Enemies of the Church are weak and contemptible. II. Part, p. 212, 213.   

F.  
Of base slavish Fears. The signal presence of God with his People should arm them against all slavish Fears of Men. II. Part, pag. 152 153, 154  
Of Fight against God. To Fight against God is labour in vain. II. Part, p. 213   

G.  
Of the Graces of the Spirit. None can be so against us as to deprive us of the Graces of the Spirit. II. Part, p. 85, 86  
Of Growth in Grace. None can be so against us, as to hinder our growth and increase in Grace. II. Part, p. 108, 109, 110, 111, 112   

H.  
Of Harming the Saints. None can Harm the Saints. II. Part, p. 61, 62, 63  
Of being Hid in an evil day. None can be so against the Saints as to hinder them from being Hid in an evil day. II. Part, p. 90, 91, 92   

I.  
Of Imitating Christ. The Saints should Imitate Christ in visiting of the Lords People in their greatest troubles. II. Part, p. 150, 151, 152  
Of Holy Joy. 

None can be so against us, as to hinder the springs of Holy Joy from rising and flowing in our souls. II. Part, p. 79, to 85  
The presence of God with his People is the true ground of their joy in all their troubles. II. Part, p. 145, 146, 147    
Of the general Judgement. Scriptures that refer to the general judgement opened. pag. 177, to 184   

L.  
Of Lessons. Six great Lessons the poor Heathen might have learned out of the Book of Nature. pag. 184, 185  
Of Life. A man in the Covenant of Grace hath three degrees of Life. pag. 36  
Of Losing the presence of God, and of the means to recover it. 

First, observe how you lost the Divine presence. II. Part, p. 218, 219  
Secondly, inquire where, when and why God has withdrawn himself. II. Part, p. 219  
Thirdly, stand not with Christ for any thing. II. Part, p. 219  
Fourthly, let your hearts lie humble and low under the los● of the Divine presence, and why? II. Part, p. 220  
Fifthly, send up a mighty cry to Heaven. II. Part, p. 220, 221  
Sixthly, take not up your rest in any outward comfort. II. Part. p. 221, 222  
Seventhly, patiently and quietly wait upon him in the way of his Ordinances. II. Part, p. 222    
Of the Father's Love and the Sons Love. 

Of admiring the Father's Love in entering into the Covenant of Redemption. pag. 174, 175  
Of Christ's matchless Love. pag. 175, 176, 177  
Nothing can separate us from the Fathers or the Sons Love. II. Part, p. 64, 65, 66  
Gods signal presence with his People in their greatest troubles, speaks out the Lords singular Love to his People, etc. II. Part, p. 149, 150  
First, God loves his People with a first Love. II. Part, p. 214  
Secondly, he loves his People with a free Love. II. Part, p. 214, 215  
Thirdly, he loves them with an everlasting Love. II. Part, p. 215  
Fourthly, he loves them with an unchangeable Love. II. Part, p. 215  
Fifthly, he loves them with a peculiar Love. II. Part, p. 215  
Sixthly, he loves them with the greatest Love. II. Part, p. 215, 216     

M.  
Means to retain the presence of God with us, in our greatest troubles and deepest distresses. 

First, take heed of high sinning. II. Part, p. 181  
Secondly, take heed of impenitency. II. Part, p. 181, 182  
Thirdly, take heed of neglecting Gospel-worship, or of corrupting Gospel-worship. II. Part, p. 182, 183  
Fourthly, take heed of a willing, wilful and presumptuous running cross to Divine Commands, to Divine Warnings. II. Part, p. 183, 184  
Fifthly, take heed of carnal confidence, of resting upon an arm of flesh. TWO, Part, p. 184, 185  
Sixthly, take heed of barrenness under Gospel-ordinances. II. P. p. 185, 186  
Seventhly, take heed of pride and haughtiness of spirit. II. Part, p. 186, 187  
Eightly, take heed of a slothful, lazy, trifling spirit in the things of God. II. Part, p. 187, 188, 189  
Ninthly, take heed of a covetous worldly spirit, under the smarting Rod. II. Part, p. 189, 190, 191, 192  
Tenthly, take heed of a cross, froward, irflexible spirit under the R●d. TWO Part, p. 192, 193  
But then as these ten things are to be avoided, so there are eight things to be put in practise, as ever you would enjoy the signal presence of God with you in your greatest troubles and deepest distresses:  
First, be sure that you are brought under the bond of the Covenant. II. Part, p. 193, 194  
Secondly, look to the practical part of Holiness, keep up the power of Godliness in your hearts and lives. II. Part, p. 194, 195, 196, 197  
Thirdly, keep close to instituted worship, keep close to your Church state. II. Part, p. 197, 198. 199  
Fourthly, be sure you make much conscience of five things, when you are not in troubles. II. Part, p. 199  
Fifthly, then maintain uprightness and integrity of spirit with God. II. Part, p. 199, 200, 201  
Sixthly, be importunate with God not to leave you. II. P. p. 201, 202, 203  
Seventhly, keep humble & walk humbly with your God. II. P. 203 204, 205  
Eightly, labour more and more after greater measures of Holiness. II. Part, p. 205, 206, 207, 208    
Of Mercies. God will time his People's Mercies for them. II. Part, p. 210, 211  
Ten Motives to persuade Christians to keep the signal presence of God with them in their greatest troubles and deepest distresses, etc. 

First, consider the signal presence of God with his People, puts the greatest honour, dignity, and glory imaginable upon th●m. II. Part, p. 164, 165  
2. Consider that nothing can make up the want of this signal presence of God. II. Part, p. 165, 166, 167, 162  
3. Consider if you don't labour to keep the gracious presence of God with you, you have high reason to qu●stim whether ever you have really enjoyed this signal presence of God with you, or no. II. Part, p. 168, 169  
4. Consider the excellent properties of the Divine presence. II. Part, p. 169, 170, 171, 172  
5. Consider in your great troubles and deep distresses you will need most of the signal presence of God with you, which is evidenced by an induction of six particulars, ergo. II. Part, p. 172, 173, 174  
6. Consider this signal presence of God will make you Divinely fearless in the midst of you● greatest tr●ubles and deepest distresses. II. Part, p. 174, 175  
7. Consider that there is in God a very great unwillingness to withdraw his presence from his People. II. Part, p. 175, 176  
8. Consider that troubles will never trouble you, if you can but secure the presence of God with you. II. Part, p. 176, 177  
9 Consider that the worst o● men cann●t fasten a curse upon you, whilst you keep the presence of God with you. II. Part, p. 177, 178, 179  
10. Consider that the Divine presence will make up the absence of all outward comforts. II. Part, p. 179, 180     

O.  
Observable things. Eight Observable things from that 53 Isaia. p. 77, to 85  
Of Christ's threefold Office. 

1. Of his Priestly Office. p. 133, 134, 135, 136  
2. Of his Prophetical Office. p. 136, 137, 138, 139  
3. Of his Kingly Office. p. 139, 140, 141, 142    
Of Opposition. The folly and madness of them that make opposition against the Saints cleared. 2. Part, p. 147, 148  
Of the Originals. 

The Originals of the Old and New Testament concerning the Covenant, opened at large. pag, 3, 4, 5, 6. 7, 8, 9, 10  
Three Original Greek Words opened. p 57  
Three Original Hebrew Words opened. p. 58  
Two more Original Words opened. p. 59     

P.  
Of inward Peace. None can be so against us as to deprive us of our inward Peace. 2. Part, p. 86, 87, 88, 89, 90  
Of the Properties of the Divine Presence. Seven Properties of the Divine Presence. 2. Part, p. 169, 170, 171, 172  
No Presence to the Presence of God. 

For first, it is the presence of an almighty God. 2. Part, p. 213, 214  
Secondly, it is the presence of a loving God. 2. Part, p. 214, 215, 216  
Thirdly, it is the presence of an active God. 2. Part, p. 216  
Fourthly, it is the presence of a wakeful God, a watchful God. 2. P. p. 216  
Fifthly, it is the presence of a wise God. 2. Part, p. 216, 217  
Sixthly, it is the presence of a merciful God, of a compassionate God. 2. Part, p. 217, 218  
The presence of God will make up the want, or loss, of all outward comforts. 2. Part, p. 218    
Of the Presence of God. 

There is a sixfold presence:  
1. There is a general presence of God. 2 Part, p. 5, 6, 7  
2. There is a miraculous presence of Christ. 2. Part, p. 7  
3. There is a relative presence of Christ. 2. Part, p. 7  
4. There is a Majestical and glorious presence of Christ. 2. Part, p. 7, 8  
5. There is a judicial, or wrathful presence of the Lord. 2. Part, p. 8  
6. There is a gracious, a favourable, a signal or eminent presence of the Lord with his faithful People, in their greatest troubles, deepest distresses and most deadly dangers. 2. Part, p. 8, 9, 10, 11, 12, 13  
Q. How does the Lord manifest his favourable, signal and eminent presence with his People, in their greatest troubles, deepest distresses and most deadly dangers? I answer thee 12 ways:  
1. By raising their faith to more than an ordinary pitch at such a time: 2. Part, p. 13, to 21  
2. By his teaching and instructing of them under their greatest troubles. 2 Part, p. 21, 22, 23, 24  
3. By raising strengthening, & acting of their suffering graces. 2. P. p. 24, 25, 26  
4. By laying a law of restraint upon wicked men, upon the enemies of his People. 2. Part, p. 26, 27, 28  
5. By guiding and leading them into those paths and ways, which make most for their own peace, & quiet, safety & security. 2. P. p. 28, 29 30, 31, 32  
6. By encouraging, emboldening, animating and heartening up of his People, etc. 2. Part, p. 32, 33, 34. 35, 36  
7. By preserving them from troubles in the midst of troubles, from dangers in the midst of dangers. 2. Part, p. 36, to 45  
8. By frustrating and disappointing the plots, designs, counsels, and contrivances of their most powerful enemies. 2. Part, p. 45, to 53  
9 By his sympathising with them in all their troubles, etc. 2. P. p. 53, 54, 55  
10. By pouring out upon them a greater spirit of prayer and supplication than formerly they have had. 2. Part, p. 55, 56, 57  
11. By drawing the hearts of his People nearer and closer to himself by all the troubles, etc. that do attend them in this world. 2. Part, p. 57, 58, 59  
12. By rendering them invincible and unconquerable under all their troubles, etc. 2. Part, p. 59, 60, 61    
Of Prevailing. None can prevail against the Saints. 2 Part, p. 63, 64  
Of the several Pleas that every sincere Christian may form up, as to the ten Scriptures in the Old and New Testament, that refer either to the general Judgement, or to the particular Judgement, that will pass upon every Christian immediately after death. 

The eighth plea. p. 55, 56, 57, 58, 59, 60, 61, 62, 63  
The ninth plea. p. 65, 66  
The tenth plea. p. 170, 171, 172  
The eleventh plea. p. 193, 194    
Of private Prayer. None can be so against us as to hinder private Prayer. 2. Part, p. 74  
Of the Father of the Prodigal. The carriage and deportment of the Father of the Prodigal to his prodigal Son. p. 60, 61, 62  
Several Propositions for the clearing up of the Covenant of Redemption. 

First proposition, that the Covenant of Redemption differs from the Covenant of Grace. p. 97, 98  
2. That God the Father, in order to man's Redemption and Salvation, stands stiffly and peremptorily upon complete satisfaction. p. 98. 99, 100  
3. The great business transacted between God the Father, and our Lord Jesus Christ, was the Redemption & Salvation of the Elect. p. 100, 101  
4. The blessed and glorious Titles that are given to Christ in the Holy Scriptures, do clearly and strongly evidence that there was a Covenant of Redemption passed between God the Father and Jesus Christ. p. 109, 110, 111, 112, 113  
5. The work of our Redemption and Salvation was transacted between God the Father and Jesus Christ before the foundation of the World. p. 113, 114, 115  
6. That God the Father hath the first and chief hand in this great work of saving Sinners by virtue of the Covenant of Redemption, wherein he and his Son had agreed to bring many Sons to glory. p. 115, 116, 117, 118, 119, 120  
7. It was agreed between the Father and the Son, that Jesus Christ should be incarnate, that he should take on him the Nature of those whom he was to save, and for whom he was to satisfy, and to bring to glory. p. 120, 121, 122  
8. That there were Commandments from the Father to the Son, which be must obey and submit to, etc. p. 122, to 127    
Several Propositions, concerning the signal presence of God with his People in their greatest troubles, etc. 

1. Proposition, that Christ is many times really present, when he is seemingly absent. 2. Part, p. 132, 133, 134, 135  
2. Proposition, that the signal presence of God with his People in their greatest troubles and deepest distresses, is only to be extended to his Covenant-people. 2 Part, p, 135, 136, 137  
3. Proposition, that a sincere Christian may enjoy the signal presence of the Lord in great troubles supporting and upholding of him, when he has not the presence of God, quickening and comforting of him. 2. Part, p. 137, 138  
4 Proposition, all Saints have not a like measure of the presence of the Lord in their troubles and trials, some have more and some have less, upon five grounds. 2. Part, p. 138, 139  
5. Proposition, none of the Saints have at all times in all troubles and distresses, the same measure and degree of the presence of the Lord, but in one affliction they have more, in another less. 2. Part, p. 139, 140  
6. Proposition, many precious Christians may have the signal presence of God with them in their great troubles, and yet fear and doubt, yea peremptorily conclude that they have not this presence of God with them, the truth of this proposition is made evident by an induction of ten particulars. 2. Part, p. 140, 141, 142     

R.  
Reasons, why God will be signally present with his People in their greatest troubles, etc. 

First, to render his suffering Children glorious in the very eyes and consciences, both of Sinners and Saints. 2. Par●, p. 112 113, 114, 115, 116  
Secondly, because he has in the Covenant of grace an● by ma●y precious promises engaged himself to be present with them in a day of trouble. 2. Part, p 116, 117  
Thirdly, because it makes most for his honour and glory in the World. 2. Part, p. 117, 118  
Fourthly, because than his People stands in most need of his presence. 2. Part, p. 118, 119  
Fifthly, because he dearly l●ves them. 2. Part, p. 119, 120, 121, 122, 123  
Sixthly, because of his propriety and interest in them, and his near and dear Relation to them. 2. Part, p 123, 124  
Seventhly, because commonly such times are times of great and sore temptations. 2 Part, p. 124, 125  
Eightly, because he highly prizes them, and sets an honourable value & esteem upon them. 2. Part, p. 125, 126  
Ninthly, because they won't leave him, but stick close to him, and to his interest. 2. Part, p. 126, 127, 128, 129  
Tenthly, that they may be joyful and cheerful under all their troubles. 2. Part, p. 129, to 132    
Of the Covenant of Redemption. Of the substance of the Covenant of Redemption p. 66, 67, 68  
Of the excellent properties of that Redemption we have by Jesus Christ. 

First, it is a great Redemption. p. 101, 102, 103, 104  
2. It is a free and gracious Redemption. p. 104  
3. It is a full and plenteous Redemption. p. 104, 105  
4. 'Tis eternal, 'tis permanent, 'tis a lasting, yea an everlasting Redemption. p. 105, 106, 107, 108  
5. It is an enriching Redemption. p. 108, 109  
6. It is a Redemption sweetening Redemption. p. 109    
Of Remembering. 

God hath engaged himself to remember the sins of his People no more. p. 58, 59, 60  
To Remember implieth a fourfold act. p. 60     

S.  
Of the Scriptures. Several choice ones opened and cleared. 

The first choice Scripture that is opened and cleared is Gen. 3. 15. p. 69  
2. Is Isa. 42. 6. p. 69, 70, 71  
3. Is Isa. 49. 1. p. 71, to 75  
4. Is Isa. 52. 13, 14. p. 75, 76, 77  
5. Is Isa. 53. p. 77, to 84  
6. Is Isa. 59, 20, 21. p. 84, 85, 86  
7. Is Zach. 6. 12, 13. p. 86, 87  
8. Is Psalm 40. 6, 7, 8. Compared with Heb. 10. 5, 6, 7. p. 87, to 95  
9 Is Psalm 89, 28. p. 95, 96  
10. Is Zach. 9 11. p. 96, 97    
By these ten Scriptures it is most clear and evident, that there was a Covenant, a Compact and Agreement between God the Father & our Lord Jesus Christ, concerning the work of our Redemption: Signs of the gracious presence of God with us.  
Four signs of the gracious presence of God with us. II. Part, p. 168, 169  
Of Suffering for Christ. The Covenant of Redemption should greatly encourage us in Suffering for Christ. p 173, 174, 175   

T.  
Of the Text. The Text opened. II. Part, p. 3, 4, 5  
Of Thankfulness. The People of God should be very Thankful to God for his presence with them in their greatest troubles, etc. II. Part, p. 160, to 164  
Of the Transaction between God and Christ. The manner and quality of the transaction between God the Father and Jesus Christ was by mutual engagements and stipulations, each Person undertaking to perform his part in order to our recovery and eternal felicity. p. 127, 128, 129  
Of outward Troubles. There is no such great evil in outward troubles as men conceive and imagine. II. Part, p. 154, 155   

V.  
Of Union with Christ. None can be so against us as to hinder our Union with Christ. II. Part, p. 92, to 95  
Of Universal Redemption. The Covenant of Redemption looks sourly upon the Doctrine of universal Redemption. p. 172  
Of Unbelief. Unbelief doth very ill become the Saints in a day of trouble. II. P. p. 158, to 160   

W.  
All things shall Work for the Saints good. Nothing shall hinder the operation of all things for the Saints good. II. Part, p. 68, to 72   
FINIS.   

BOOKS sold by Dorman Newman, at the King's Arms in the Poultry.  

Folio.  
THE History of King John, King Henry the Second, and the most illustrious King Edward the First; wherein the ancient Sovereign Dominion of the Kings of Great Britain over all persons in all Causes, is asserted and vindicated: with an exact History of the Pope's intolerable Usurpation upon the liberties of the Kings and Subjects of England and Ireland. Collected out of the ancient Records in the Tower of London, by W. Prin, Esq. of Lincolns-Inn, and Keeper of his Majesty's Records in the Tower of London.  
A Description of the four Parts of the World, taken from the works of Monsieur Sanson, Geographer to the French King, and other eminent Travellers and Authors; To which is added the Commodities, Coins, Weights, and Measures of the chief Places of Traffic in the World, illustrated with variety of useful and delightful Maps and Figures. By Richard Bl●me, Gent.  
Memoires of the Lives, Actions, Sufferings and Deaths of those excellent Personages that suffered for Allegiance to their Sovereign in our late intestine Wars, from the year 1637. to 1666. with the Life and Martyrdom of King Charles the First. By David Lloyd.  
A Relation in form of a Journal of the Voyage and Residence of King Charles the Second in Holland.  
Moors hominum, the Manners of Men, described in sixteen Satyrs, by Juvenal, together with a large Comment, clearing the Author in every place wherein he seemed obscure, out of the Laws and Customs of the Romans, & the Latin & Greek histories. By Sir R. Stapleton, Knight  
A Treatise of Justification. By George Downham, Dr. of D.  
Bentivoglio and Urania, in six Books, by Nathanael Ingelo, D. D. The third Edition, wherein all the obscure words throughout the Book are interpreted in the margin, which makes this much more delightful to read than the former.  
De Jure Vniformitatis Ecclesiasticae, or three Books of the Rights belonging to an Uniformity in Church●s, in which the chief things of the Laws of Nature and Nations, and of the Divine Law concerning the consistency of the Ecclesiastical Estate with the Civil, are unfolded, by Hugh Davis, Ll. B. Late Fellow of New College in Oxon.  
An English, French, Italian, Spanish Dictionary, by James How●l.  
Observations on Military and Political Affairs, by the Honourable Ge●rge, Duke of Albemarle.  
The manner of Exercising the Infantry, as it's now practised in the Armes of his most Christian Majesty.  
The Exact Politician or Complete Statesman, briefly and methodically resolved into such principles whereby Gentlemen may be qualified for the management of any public Trust, and thereby rendered useful in every Station, to the establishment of the common welfare. Written by Leonard Willan, Esq.  
Christianography, or a Description of the multitude and sundry sorts of Christians in the World, not subject to the Pope, with unity, and how they agree with the Protestants in the principal points of Difference between them and the Church of Rome; To which is added a Treatise of the Religion of the ancient Christians in Brittanny, with certain Letters and Confessions of the Eastern Churches, and others. By Ephra●im Pagit, DD.   

Quarto.  
A Letter from Dr. Robert Wild to his Friend Mr. J. J. upon occasion of his Majesty's Declaration for Liberty of Conscience, together with his Poetica Licentia, and a friendly Debate between a Conformist and a Nonconformist.  
The Dutch Remonstrance, concerning the Proceed and Practices of John de Wit, Pensionary, and Ruwaert van Putten, his Brother, with others of that Faction; Translated out of Dutch.  
Index Publicus, or, an exact Concordance to the holy Bible according to the last Translation, by John Jackson, Minister of the Gospel at Moulsea in Surrey.  
The Christian Mans-Calling, or a Treatise of making Religion one's Business, wherein the Christian is directed to perform in all Religious Duties, Natural Actions, particular Vocations, Family Directions, and in his own Recreations, in all Relations, in all Conditions, in his deal with all men, in the choice of his Company, both of evil and good, in solitude, on a weekday, from morning to night, in visiting the sick, and on a Dying-bed, by Geo. Swinnock.  
Mr. Caryl's Exposition on the Book of Job.  
Gospel-Remission, or a Treatise showing that true Blessedness consists in the pardon of sin. By Jeremiah Burroughs.  
An Exposition of the Song of Solomon. By James Durham, late Minister in Glasgow.  
The Real Christian, or a Treatise of effectual Calling, wherein the work of God in drawing the Soul to Christ being opened according to the Holy Scriptures; some things required by our late Divines, as necessary to a right Preparation for Christ, and a true closing with Christ, which have caused, and do still cause much trouble to some serious Christians, and are with due respects to those worthy men brought to the balance of the Sanctuary, there weighed, and accordingly judged: To which is added a few words concerning Socinianism. By Giles Firmin, sometimes Minister at Shalford in Essex.  
Mount Pisgah, or a prospect of Heaven, being an Exposition of the fourth Chapter of the first Epistle of Saint Paul to the Thessalonians By Tho. Case. sometimes Student in Christ-Church, Oxon, and Minister of the Gospel.  
The Virtue and Value of Baptism. By Za. Crofton.  
The Quakers Spiritual Court proclaimed▪ being an exact Narrative of a New high Court of Justice; also sundry Errors and Corruptions amongst the Quakers, which were never till now made known to the World. By N. Smith, who was conversant among them fourteen years.  
A Discourse of Prodigious abstinence, occasioned by the twelve Months fasting of Martha Tailor, the famed Derbyshire Damsel; proving, that without any miracle the texture of Humane Bodies may be so altered, that life may be long continued without the supplies of Meat and Drink. By John Reynolds.  
A Grave for Controversies, between the Romanist and the Protestant, lately presented to the French King.  
jackson's Recantation, or the Life and Death of a notorious Highwayman, wherein is truly discovered the whole Mystery of that wicked and fatal profession of Padding on the Road.  
A S●rmon delivered at the Funeral of the right Honourable Charles, Earl of Warwick, Sept. the 9 1673. by Anth. Walker, Rector of Fyfield.  
The Retired man's Meditations, or the Mystery and Power of Godliness, presenting to view the riches and fullness of Christ's Person as Mediator, or the Natural and Spiritual man in their proper distinctions, etc. By Henry Vane, Knight.  
Choice and practical Expositions on the Ten Commandments, preached by James Durham, late Minister in Glasgow.  
Peace and Love recommended and persuaded in two Sermons, preached at Bristol Jan. 31th. 1675. by Th. Jekyl, A. M. and Vicar of Rowed in the County of Wilts.  
A Golden Key to open hidden Treasures, or several great Points which refer to the Saints present blessedness and their future happiness, with the Resolution of several important Questions, the Active and Passive obedience of Christ vindicated & improved, II. serious singular Pleas, which all sincere Christians may safely make to those 10. Scriptures which speak of the General Judgement and of the Particular Judgement that must certainly pass on all, etc. the first and second part. by Tho Brooks, late Preacher of the Gospel at Margret's New Fish-street.  
The Saint's Triumph over the last Enemy in a Sermon, preached at the funeral of that zealous and painful Minister of Christ James Janeway, unto which is added his Character, his sore conflict before he died, and his triumphant manner of departing from Earth to the Heavenly inheritance. By Nath. Vincent.  
Panorgan●n, or a Universal Instrument, performing all such Conclusions Geometrical and Astronomical as are usually wrought by the Globes, Spheres, Sectors, Quadrants, Semi-spheres, etc. By iv ●eybourn.   

Large Octavo.  
A sober enquiry into the nature, measure and principle of Moral Virtue, its distinction from Gospel Holiness, with reflections upon what occurs disserviceable to Truth and Religion in this matter, in three late Books, viz. Ecclesiastical Policy, Defence and Continuation, and Reproof to the Rehearsal Transprosed, by R. Ferguson.  
A Collection of Sermons, preached at the Morning Lecture in Southwark, and elsewhere: By N. Blakie.  
G●ammatica Quadrilinguis, or brief instructions for the French, Italian, Spanish and English Tongues, with Proverbs of each Language, fitted for those who desire to perfect themselves therein: By J. Smith, M. A.  
The Works of Mr. James Janeway, containing these six following Treatises, Heaven upon Earth, or the best of Friends in the worst of Times; Death Vnstu●g; a Sermon preached at the Funeral of Thomas Mosely, an Apothecary, with a Narrative of his life and death; also the manner of God's dealm● with him, before and after his Conversion. A Sermon preached at the Funeral of Thomas Savage. Invisible Realities demonstrated in the holy Life and triumphant Death of Mr. John Janeway. The Saint's encouragement to Diligence in Christ's Service, with Motives and Means to Christian Activity.  
Mr. Janeway's l●st Legacy to his Friends, containing twenty seven famous instances of God's Providences in and about Sea-dangers and Deliverances, with the Names of several that were Eye-witnesses to many of them; whereunto is added a Sermon on the same subject.  
The Life and Death of that excellent Minister of Christ Mr. Joseph Allin▪ Also his Christian Letters, full of spiritual instructions. Published by several Ministers.  
Memorials of God's Judgements, Spiritual and Temporal: or, Sermons to call to remembrance. By Nich. Lockier, Minister of the Gospel.  
A Plate for Mariners, or the Seaman's Preacher, delivered in several Sermons upon Jonah's Voyage. By R. Ryther, Preacher of God's Word at Wappin.  
The Gentlewoman's Companion, or a guide to the Female Sex, containing Directions of Behaviour in all Places, Companies, Relations and Conditions, from their childhood down to old age, with Letters and Discourses upon all occasions. Whereunto is added a Guide for Cook-Maids, Dairy-Maids, Chambermaid's, and all others that go to service: The whole being an exact Rule for the Female Sex in general.  
The present state of Russia, in a Letter to a Friend at London, written by an eminent Person, residing at the Great Tzars' Court at Moscow, for the space of nine years, illustrated with many copper Plates.  
The fulfilling of the Scriptures, or an Essay showing the exact accomplishment of the Word of God in his Works of Providence, performed and to be performed, for confirming the Believers, and convincing the Atheists of these present times: Containing in the end a few rare Histories of the works and Servants of God in the Church of Scotland.  
The Morning Seeker, showing the benefit of being good betimes, with Directions to make sure work about early Religion. By John Rither.  
A Discourse concerning Evangelical Love, Church peace and Unity, with the Occasions and Reasons of present Differences and Divisions about things Sacred and Religious. By John Owen, D. D.  
Saint's Memorials or Words fitly spoken like Apples of Gold in pictures of Silver, being a collection of Divine Sentences, written or delivered by those late Reverend & Eminent Ministers of the Gospel Mr. Edm. Calamy, Mr. Joseph Caryl, Mr. R. Vening, Mr. James Janneway, etc.  
The interest of Reason in Religion, with the import and use of Scripture Metaphors, and the matter of the union betwixt Christ and Believers, with Reflections on several late writings, especially Mr. Sherlock's Discourse concerning the Knowledge of Christ, modestly enquired into and stated.  
The true way to the Tree of Life, or the Natural Man directed unto Christ, by F. Roberts, D. D. Pastor of the Church of Christ at Wrington, in the County of Somerset.  
Dyers Cabinet of Jewels.— Christ's Voice to the City.  
Heaven Realized in the Life and Death of a Famous Christian Gentlewoman.   

Small Octavo, and Twelves.  
The Life and Death of Mr. Thomas Wilson, Minister of Maidstone, in the County of Kent. Drawn up by Mr. George Swinnock.  
Higher agonisticon, or Corahs' Doom, being an Answer to two Letters of Enquiry into the Grounds and Occasions of the contempt of the Clergy and Religion.  
The Comparison of Plato and Aristotle, with the Opinions of the Fathers on their Doctrine, and some Christian Reflections, together with judgement on Alexander and Caesar, as also on Seneca, Plutarch & Petronius, out of the French.  
Observations on the Poems of Homer and Virgil, a Discourse representing the excellency of those Works, and the perfection in general of all Heroic Actions, out of the French.  
Mysterium Pietatis, or the Mystery of Godliness, wherein the mysteries contained in the Incarnation, Circumcision, wise Men, Passion, Resurrection, Ascension of the Son of God, and coming of the Holy Ghost, are unfolded and applied. By W. Annand.  
Fellowship with God, or 28. Sermons on the first Epistle of John, chap. first and second. By Hugh Binning, late Minister in Scotland.  
A Token for Children, being an exact account of the conversation, holy and exemplary lives and joyful deaths of several young Children. By James Janeway.  
The Mercury Gallant, containing many true and pleasant Relations of what passed at Paris, from the first of january 1672. till the King's Departure thence.  
An Explanation of the Assemblies shorter Catechism, wherein all the Answers are taken abroad in, under Questions and Answers, the Truths explained, and proved by Reason and Scripture, several cases of Conscience resolved, some chief controversies in Religion stated, etc. By Th. Vincent.  
The Experience of God's gracious declining, with Mrs. Elizabeth White, as they were written with her own hand, and ●ound in her closet after her decease.  
A serious Caution against Impenitency, under Gods correcting providences. By James Sharp.  
The Christians great Interest, or the Trial of a saving interest in Christ, with the way how to attain it. By W. G●thry, late Minister in Scotland.  
The History of Moderation, or the life, death, and resurrection of moderation, together with her nativity, country, pedigree, kindred, and character, friends, and also her enemies.  
A Guide to the true Religion, or, a Discourse directing to make a wise choice of that Religion men venture their salvation upon. By John Clappam.  
A most comfortable and Christian Dialogue between the Lord and the Soul. By W. Cooper, Bishop of Galloway.  
justification only upon a Satisfaction, or the Necessity and Verity of the Satisfaction of Christ, as the alone ground of Remission of sin, asserted and opened against the Socinians. By R. Ferguson.  
The Canons and Institutions of the Quakers, agreed upon at their general Assembly, at their new Theatre in Grace Church street.  
A Synopsis of Quakerism, or, a collection of the fundamental Errors of the Quakers. By Th. Danson.  
Blood for Blood, being a true Narrative of that late horrid murder committed by Mary Cook upon her child. By Nath. Partridge, with a Sermon on the same occasion▪  
Six several Treatises. By Nich. Lockier, Minister of the Gospel.  
A Discourse wri●ten by Sir G. Downing, the King of Great Brittain's Envoy extraordinary to the States of the United Provinces, vindicating his Royal Master from the Insolences of a Scandalous Libel, printed under the Title of [An Extract out of the Register of the State's General of the United Provinces, upon the Memorial of Sir George Downing, Env●y, etc.] And delivered by the Agent de Heyde for such to several public Ministers. Whereas no such Resolution was ●ver communicated to the said Envoy, nor any answer returned at all by their Lordships to the said Memorial.  
Whereunto is added a Relation of some former and latter Proceed of the Hollanders: By a meaner hand.  
The Assemblies works in 12. with the large and smaller Catechisms.  
Scotch Psalms alone, or with the Bible.  
The Weavers Pocket book, or Weaving spiritualised; in a Discourse wherein men employed in that occupation are instructed how to raise Heavenly meditations from the several parts of th●●● work, to which also are added some few Moral and Spiritual Observations, relating both to that and to other Trades. By I. C. D. D.  
The character of a weaned Christian, or the Evangelical art of Self-denial, being an Essay alluding to the severities and advantages of Infant-weaning both pleasant and profitable. By S. S. formerly Fellow of S. John Baptist's College at Oxon, now Minister of the Gospel in London.  
The Parable of the Kingdom of Heaven expounded, or an exposition of the first thirteen Verses of the 25. Chapter of Matthew. By Han. Knollis.  
A new Discovery of an excellent method of Bee-houses and Colonies, to free the Owners from the great charge and trouble that attends the swarming of Bees, and delivers the Bees from the evil reward of Ruin for the benefit they brought their Masters, advantaging their Owners manifold above what ever any method heretofore practised doth, experienced seven years by John Geddes, Gent. Inventor, and approved by the Royal Society at Gresham College.  
A true Relation of the sad estate of the Reformed Churches in France, and several Passages of the great Persecution they lie under, Collected out of the several Addresses and Speeches in print made unto the King of France, as also in some parts of Germany and Hungary.  
Conversion exemplified in the Instance of a gracious Gentlewoman now in Glory, written from her own mouth and appointment by her dearest Friend, and published in pursuance of her desires for common Benefit, but especially for her near relations in the flesh.  
THese are to give Notice, that the Psalms of David in Meter are newly Translated, a● d Diligently Compared, with the Original Text and former Translations, more smooth and agreeable to the Text than that of Tho. Sternh●ld, John Hopkins, or any other Extant in English; and do run with such a fluent Sweetness, that the Ministers whose Names are here▪ under Subscribed, have thought fit to Recommend it to all with whom they are Concerned; some of them having used it already with great Comfort and Satisfaction: These Psalms are to be sold by Dorman New●an, at the King's Arms in the Poultry, at One snilling Four pence Price.  


J●hn Owen, D. D.  
Thomas Manton, D. D.  
William J●nkyn.  
James Inns.  
Thomas Watson.  
Thomas Lye.  
Matthew Po●le.  
Jo. Milward.  
John Ch●●ter.  
George Co●k●yn.  
Matthew M●ade.  
Robert Franklin.  
Richard Mayo.  
Henry Langley, D. D.  
Thomas D●●little.  
Thomas Vincent.  
Nathana●l Vincent.  
John Ryther.  
William Thompson.  
Nic●●l●s Blakey.  
Charles Morton.  
Edmund Calamy.  
William Carslake.  
Jam●s Janeway.  
John Hicks.  
John Baker.     
FINIS.