SERMO SECULARIS. OR, A SERMON To bring to Remembrance the Deal of JEHOVAH with this Kingdom of ENGLAND, and our ingratitude and dis-loyalty to HIM, in this last Century of years.  
Ab Anno Nativitatis Christi, 1547.  
Usque ad praesentem Annum, 1647.  PSAL. 107.43. 
Who so is wise, and will observe those things: even they shall understand the loving kindness of the Lord.  DEUT. 32 6. 
Do ye thus requite the LORD, O foolish people, and unwise? Is not he thy Father that hath bought thee? Hath he not made thee and established thee?  PROV. 9.12. 
If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it.  
The Time of the Ruin of ROME, is herein according to God's Word modestly pointed at.  
With sundry Uses seasonable and suitable for all degrees and sorts of people.  DAN. 12 4. Many shall run to and fro, and knowledge shall be increased. Tho. Brightmannus Haec obscuritas non omnem intellectum adimet sanctis, sed serutandi tantùm diligentiam acuet. 
Preached at Belstead, near Ipswich, July 4, 1647.  
By BENJAMIN HUBBARD, Preacher of the Word of God at COPDOCK in SUFFOLK.  
LONDON, Printed by R. L. for Nathanael Webb, and William Grantbam, at the Sign of the Greyhound in Paul's Churchyard, 1648.   

To the Right WORSHIPFUL, NATHANAEL BACON, AND FRANCIS BACON, ESQVIRES: Members of the Honourable House of Commons now assembled in PARLIAMENT, And His MAJESTY'S Justices of Peace for the County of SUFFOLK.  
SIRS,  
THere is no Age in which God doth not manifest his infinite Wisdom, Goodness, and Justice, 
Psal. 107. ult.  by some apparent strokes of His hand; and daily observation will teach us experience herein: And indeed in the Age even now past, or the last Century of years, 
Psal. 107.1, 2.  We that are the redeemed of the Lord, which he hath delivered from the Egyptian darkness of Popery, and Spain's hellish cruelty, and from the devilish treachery of others: We (I say) may well sing aloud, 
Psal. 111.2, 3, 4  O give thanks unto the Lord, for he is good, for his mercy endureth for ever. His works are honourable and glorious, which he hath made to be sought out, 
Psal. 105.2. & 26.7.  and remembered of all them that have pleasure therein. It is our duty then to search out, and to keep in remembrance God's gracious providences concerning us in this Land, and to confer together of them, and declare them to others, and especially to raise up our hearts into an holy admiration, saying unto God himself, O! how great is thy goodness, which thou hast laid up for them that fear thee, 
Psal. 31.19.  which thou hast wrought for them that trust in thee before the sons of men! 
Psal. 66.3.  And how terrible art thou in thy works! Through the greatness of thy power, shall thine enemies submit themselves unto thee. And withal consider with ourselves; 
1 Pet. 3.11.  What manner of persons should we be in all holy conversation and godliness? Now that we might so do, I have endeavoured (according to my poor ability) to bring to remembrance the deal of JEHOVAH with this Kingdom of England, and our ingratitude and dis-loyalty to him in this bypast Age; not at large, but briefly, humbly begging of every one his largest bounty, for the augmenting, amplifying, and completing in his own mind, the Meditations herein pointed at; so shall my single and simple Music (by the good blessing of our God) be not only increased, but multiplied; and thanks shall be given to God by many (and those far more fit for such a Celestial service, 
2 Cor. 1.11.  than I am) by my means; and all of us together, as a well-tuned Choir, shall make sweet harmony, whereby God's glory shall be promoted, which (I know) your religious selves conscionably aim at. Therefore (most worthy Sirs) I am bold to present this Sermon unto your Patronage, hereby to testify both to you my sincere thankfulness and love, and to the World (who hath heard of the fame of your renowned Ancestors, for harbouring, relieving, yea even maintaining many faithful Ministers, being persecuted,) that the Lord hath not left your Honourable Progenitor (being in his time a pattern of Piety) destitute of a Worshipful Posterity, 
M. Allen, Preface to Doct. Gosp.  (your selves and your brethren) who walk in the steps of your religious Parents; and are not only inheritors of the same earthly Mansions and Possessions; and successors in their high places of authority, importing dignity and duty, but also (which is best of all) Possessors of the same Spirit of Christ, and the graces thereof, 
Rom. 8.9.2 Tim. 1.5.  whereby you are enabled to behave yourselves in those places, and use those estates to his Glory that gave you them. Thus humbly entreating Jehovah to counsel and direct you in all the weighty Agitations of this Kingdom, to make you do right worthily, and to prosper yourselves and yours in soul and body; And craving of you to pardon my boldness and rudeness, and to extend your wont favours (the Asylum of many faithful Ministers) to me (though unworthy,) who indeed am much more willing, 
Ad vos tanquam ad Asylum consugimus.  then able to serve you: I remain,  
London, Sept. 20. Yours in CHRIST JESUS, Benjamin Hubbard.   

To the Right WORSHIPFUL, THOMAS BLOSSE, ESQUIRE, HIGH SHERIFF of the County of SUFFOLK.  
Honoured Sir,  
WHereas by the All-disposing hand of the Almighty, this Sermon had its birth in your hearing, of which your Worship was pleased to manifest your favourable acceptance, now being importuned to publish the same, I thought it but equal, it should again return to yourself, as an humble and thankful acknowledgement of all your many and great kindnesses both to me and mine, and the rather because your former acceptance was no small encouragement hereunto. Kind Sir, the experience that I have of your wont benignity, gives me rather assurance than hope that you will not value the same by the imperfections of the work or writer; but by the weighty matter, of eternal concernment, for every soul contained therein; and by the good will of him who sincerely desires the present prosperity and eternal felicity of you and yours; Who is also  
London, Septem. 20. Yours to command, in the service of Christ. Benjamin Hubbard.   

To THE READER.  
Christian Reader,  
SEeing a word spoken in his season, is admirably good, yea it is like apples of gold in pictures of silver, and runs cleverly as upon his wheels, and that none (that I hear of) have made this use of the Opportunity which now is, passed by and gone; And considering, that he which hath fewest Talents, aught to occupy them for his master's advantage: and not knowing what power of God may show itself in the weakness of his feeble creature; in blowing his trumpet, and breaking his earthen pitcher, it may be some light may break forth to consolate and encourage the people of God: to put in a fright his and his people's enemies, that they might tremble and not dare to sin, but make their peace with God; which I hearty desire: therefore at the instant importunity of a special Christian friend, and being much encouraged by the very loving acceptation it found from other Christians that heard it, I was content this Sermon should be published, if it be judged meet. It is indeed brought forth in a time, wherein I myself have both much employment, and many troubles, that I could not afford unto it such serious premeditation, nor review, as I desired: nor have I the help of many books useful for such a purpose, nor yet a dexterity in Temporary narrations, as those that are skilful in the times, both which were requisite in a Sermon of this subject: yet that is but part of the matter, and (if I mistake not) here is some thing useful for thy soul, in whatsoever condition thou art. And therefore I pray thee, in Christian love either heal or conceal any failing thou findest in it, and say (as truly thou may'st) perhaps it was an oversight; for I confess, I am full of infirmities; bear with my rudeness in speech, I do assure thee I would be loath to offend any gracious soul. But fail thou not to make particular application to thy own self, of what thou findest most suitable to thy own estate and condition; so shall God have the glory, and thy soul shall prosper, and my soul shall rejoice with thee. This I hearty desire; And remain,  
Copdock, July: 1647. Thine in Christ, Benjamin Hubbard.   

DANIEL 5.25. The latter words of that Verse. MENE MENE, TEKEL VPHARSIN.  
RIght Worshipful, 
Sapè fit ut aliqua brevis & exigua scriptio vocetur liber. Matth. 1.1. & 19.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 24.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and beloved in our Lord and Saviour Jesus Christ, of the sixty six books of Sacred Scripture, some are more Historical, relating many things done before the writing of them, as the books of Moses, and the Evangelists: some are more doctrinal, teaching the rules of a Christian life and a holy conversation, as the Epistles of the Apostles and some are more Prophetical, and so are the words of my Text,  Mene Mane, Tekel Upharsin, 
There are four difficulties that do obscure and veil the meaning of the Text, which I shall comprehend in these four words,  Tempus, Locus, Lingua, Brevitas. 
There is likewise a fourfold consideration that will farther help us to understand the same in some measure; take them in these four words,  Occasio, Quomodo, Quibus, Eventus. 
Give me leave to speak briefly of these eight particulars.  
Tempus. The circumstance of time when, when these things were done, which are mentioned in this Chapter, is very considerable. And although those that have been famous for their studies in Chronologie, do not all agree herein, yet the difference betwixt most of them is not very much, considering the great difficulty of the work.  


In opere Chronologico.  
Anno 3395. An. Mun. 3412 Vide, de Annis Captivitatis Babylonicae. Chyt. Chrono. Herodoti. 3424. Funct. 3425. Perkins 3430. In 2 Chron. 36.23.  
Dan. 6.1. Dan. 5. ult. Ezra ●. ●.   Calvisius sets down these things as done in the year of the World 3395, and saith, that Cyrus overcame Darius Medus, and took Babylon 17 years after; and that the Jews had liberty to return to Judea, and build the Temple, in the year 3418, and that they returned 3419. But Chyiraeus, Functius, and Mr. Perkins, do write that these things were done about the year of the World 3425, and in the last year of the Babylonish captivity; for Cyrus began to reign presently after the death of Belshazzar, although his father-in-Law Darius Medus had the Name and Title for honour sake, yet Cyrus himself in effect had the dominion, as Tromellius, Junius, and Calvin observe. Now certain it is, that in the first year of Cyrus, after that he and Darius had won Babylon, the Jews had free liberty to return out of that captivity, 2 Chron. 36.20. And hence I gather, that these things were done in the last year of the Babylonish captivity.  
Locus. The circumstance of the place is also very considerable, for as One saith, Time and Place are the two eyes of History. Now it is conceived by some, that there be three Cities called Babylon, in the sacred Scriptures.  

Gen. 11.2, 4.  Babylon, even that City where the Tower was built by men, who o●t of the infidelity and pride of their hearts, thought by that means to provide for their honour and safety, from the flood of God's displeasure; they chose a Plain near to the great River Euphrates, and build the City partly on the one side, 
2 Chron. 36.20 Psal. 137.1, 2, 3. Dan. 4.30. Gen. 11.8, 9 Isa. 13.19. Babyl●lon. 83.10 lat. 3●. 50. jerus. 66.0.31.40. Clavius in jorde Sacro Bosco.  and partly on the other side of the same River. And thither the Jews were carried into captivity, and there they made their lamentation. And in it was the Royal Palace of the Kings of Caldea. It was at first called Babel, for the confusion of Tongues, a judgement of God upon the first bvilders of it, as it tended to confusion at the last. It was situate nearest the Rumbe, East and by North from Jerusalem, and distent from it about eight hundred seventy and five miles.  
Cayro, a famous City in Egypt, is by some Authors named Babylon, and so it is called in Ortelius his Map, at which place, 
Fran. Sac. Qu. Funct. Com. Chron. Anno Christ. 44 & 45 B●n●ng. ●in. totius Sa. Scrip. Calvin. Beza in 1 Pet. 4.13. Rhem. Annot. in 1 Pet. 5.13. Calvis. Chrono. in An. post Chri. 64. negat. 2 Cor. 11.28. Rom. 15, 16, 20 Rom. 16. 2 Tim. 4.6, 16. Revel. 17.4, 5. & 18.2. Revel 11.8. Revel. 17. 5. ●ulling. Brightman. L. Napier. Fr. juniur. Dan. 4.30.  some do conceive Peter the Apostle was when he wrote his first Epistle, although some rather hold he was then at another City, of that name, in Assyria. But the Translators of the Rhemish Testament, in their Notes upon that place do say, that by Babylon is meant Rome, because they would thereby confirm their saying, That Peter the Apostle was Bishop of Rome 25 years, which is contrary to the holy Histories in the Acts of the Apostles, and to many passages of the Apostle Paul in his Epistles. But is Rome Babylon by their own confession? then, ex ore tuo, by thine own confession, o Papist, we conclude, Rome is Babylon and the mother of whoredoms, and shortly to be destroyed.  
Rome, in a figurative and spiritual sense, is called Babylon in very deed, Revel. 18.2. as all Orthodox, Modern Expositors do interpret the same, both for their proud uprising, superstitious Idolatries, and horrible confusion a Rome is also called Egypt, because it hath been a prison and bondage to God's people and truth, Revel. 11.8. But these things mentioned in this Chapter, were done in the City, in which both Belshazzar did live, and before him Nabuchadnezzar, which was first, properly, and constantly called Babylon, situate by the River Euphrates, as I said before.  
Lingua. The language this my Text was written in; for these words, Mene Mene, Tekel Upharsin, are not properly Hebrew words, as most words of the old Testament be, but the Caldean Language, which, both for the character and tone, is of near affinity with the Hebrew, as I shall show more plainly by and by.  
But than it may be admired, 
Object.  why the learned men of Caldea, could not read it?  
I answer,  
Some, both godly and learned, have observed, 
Answ. wemes Christian Synag.  that these words were written (first) in the Caldean tongue, and the Samaritan character, which differed very much from the Caldie letters, and therefore they could not read it.  
Or else, it was the wonderful work of God; to take the wise in their own craftiness, he did confound their skill, 
Job 5.13.  for they could not so much as read it, much less could they interpret the writing.  
Brevitas, Brevity is often a ground of obscurity, as in the Moral Commandments, 
Brevis esse laboro, obscurus fio. Eccles. 12.13. Deut. 10.4. Nehem. 8.8. Matth. 5.  which contain the whole duty of all men in ten words; therefore did they need explaining and expounding, even to those that spoke the same language; hence it is, that many can say the Commandments, but very few understand them. And therefore when Daniel had read the writing, yet the hardest work was still to do, namely, the interpretation and application of the words, hic labour, 
Vers. 26.27, 28  hoc opus est; and therefore he spends three verses in that work.  
And now I come to the four Considerations tending to the clearer illustration of the meaning of these words,  
Occasio, the Occasion was a merry meeting of a company of boon companions at a great feast, to drink and carouse with marvellous mirth; for though the King of the Chaldeans was wont to disdain the company of his Lords, yet now to show his great carelessness (although the City was besieged) he would make a feast, 
Dan. 5.1. Jer. 25.12, 15, 17. Dan. 5.2, 3, 4.  and drink before a thousand of his Lords: And, as was foretold, it tended to his destruction, for drunkenness seldom goeth alone; he first profaneth the vessels of the Lords house, and then blasphemeth God, by magnifying his Idol idle gods.  
Quomodo, the manner how this mad mirth was quelled, and these joving companions, in the midst of their wine and jollity, amazed and affrighted, mirabile dictu, a strange thing to be told; the King, his Lords, and all are amazed, why? 
Digitus Dei hic.  what's the matter? No man, but a hand; no hand, but the fingers of a hand were seen to write over against the Candlestick, that all might behold it, And this was the writing that was written, Mene Mene, Tekel Upharsin: and all their wise men could not read it, this made their hearts to ache; they were terrified and astonished, for they might see plainly, 
Dan. 5.6, 9 Exod. 8.18, 19  it was the finger of God. Thus God by small means can quell the swelling braves of proud men.  
Quibus, to what persons this speech is referred, truly in a general sense unto them all, for they were all filled with amazement, and some of them soon after were slain: 
Verse 9  but it did specially belong to the King, who trembled exceedingly. And the Prophet made application of the thing home to the King himself before he comes to the full declaration of the meaning of the words, And thou his son, O Belshazzar, 
Verse 6. Verses 18, 19, 20, 21, 22, 23  hast not humbled thine heart, though thou knewest all this: But hast lifted up thyself against the Lord of heaven, etc.  
Eventus. The Event was the sudden taking of the City of Babylon, and the slaying of King Belshazzar, 

Verse 30, 31. joh. Funcii●…. In Commenta. in Chronolog. lib. 2.  
Anno Mundi 3425.   and many of the Chaldeans. Funcius sets down the same after this manner: Cyrus finding Babylon so fortified, and the inhabitants having all things in a readiness to resist their enemies, and therefore deriding and mocking his endeavours, he commanded Trenches to be cut to receive or carry away the waters of the great River Euphrates, which ran through that City; but least the Babylonians should perceive it, they left the earth whole next the River, until all things were prepared, and the Babylonians did celebrate a Festival day according to their old wont manner, in which every one was given to feasting, wine, or music, and neglected the watch of the walls: Then Cyrus taking that opportunity, commanded the prepared Trenches to be opened speedily, for the receiving the force of the River, and so the stream being diminished, he brought his Army by the River Euphrates into the middle of the City; of the Babylonians, few durst resist them, and those that did so were slain by Cyrus his Soldiers; the King of Babylon being in the Tower (which because of the tumult in the City, was rashly opened) there was he slain with all his guard, by Gobria and Gadata, 
Calvin. in jer. 51.31.  Captains obliged by promise to Cyrus, who thus overcame all the power of the Babylonians. And this also was foretold to be done in this manner, Jer. 51.30, 31, 32.  
Now I come to the words themselves, which though they be but few, yet they contain much matter worth our meditation. 
Tempus praeteritum vitum, praesens, suturum.  And as time is distinguished into time past, time present, and time to come: So these three words, Mene, Tekel, Upharsin, by their exposition, do seem to respect those three parts of time: God hath numbered; Thou art weighed. The Kingdom shall be divided suddenly.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Mene, is a Caldean word, although in the sound it be like the Hebrew word Meneh, for this is written with an Aleph, the Hebrew word with an He, and signifieth to number, 
Psal. 90.12.  as ver. 26. So teach us to number our days, that we may apply our hearts unto wisdom.  
Mene mean, the gemination and doubling of the word doth note the certainty of the thing; the dream was doubled unto Pharaoh twice, 
Gen. 41.32.  as Joseph told him, because the thing is established by God.  
And sometimes it notes the excellency of the thing, as peace peace, 
Isa. 26.3.  in the Hebrew is very well rendered, perfect peace.  
In an Action, it noteth the exact manner of performance of it, for God numbereth so exactly, that he can set all a man's sins in order before him, 
Psal. 50.21.  with all the circumstances of time and place, what was first said or done, and what next, etc. He numbereth exactly the sufferings of his people, and the cruelty of his own and their enemies, 
Psal. 56.8.  and they shall end together.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tekel is also a Caldean word, for the Radix of the Hebrew word is tacan to weigh, Prov. 16.2. The Lord weigheth the spirits.  

Gen. 23.16.  It is a Metaphor borrowed from the custom of men in taking money by weight, as Abraham did, either for want of coined money, 
Mat. 22.20, 21  which afterward they had; yea, I have seen a Shekel made in the time of Solomon K. in Jerusalem, as the Hebrew superscription did import.  
Or else for the more speedy dispatch, as they use to weigh the money in the Tower of London, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as 2 King. 12.11. and they gave the money being told, or weighed, as it is in the Original.  
Or lastly, to prevent deceitful dealing, as we use to weigh gold, to see whether it will go for currant pay, yea or no.  
So it is meant here, God will exactly try every man; and give to every man according to his ways. 
Jer. 17.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Upharsin, that is also a Caldean word, for the Hebrew Radix is Parash, and doth signify to divide, and so to scatter and destroy; for to divide is the ready way to overcome: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and it doth also signify to break in pieces, 
Psal. 55.9. Lam. 4.4. Mic. 3.3. Jer. 16.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 11.13.  as bread to be eaten, Isa. 58.7. to deal or break thy bread to the hungry: It is some time translated to tear; and so the fowl called the Ossi. frage or Bone-breaker, is in Hebrew called Peres, because by the strength of her beak and talons, she doth break the bones of lesser birds, so it is also used for the Claws, with which they tear them in pieces. 
Zech. 11.16.   
And thus you see briefly the meaning of the words.  Mene Mene, Tekel Upharsin. 
The first of which belong unto God, Mene, God hath numbered thy Kingdom and finished it. 
Verse 26.   
The second to King Belshazzar, Tekel, Thou art weighed in the balance and art found wanting. 
Verse 27.   
The third to his Kingdom, Peres, Thy Kingdom is divided and given to the Medes ' and Persians. 
Verse 28.   
And they all contain useful lessons for every one of us; as one said long ago, Lego Historias, ne fiam Historiam; And all that was written afore-time, was written for our learning, 
Rom. 15.4.  that we through patience and comfort of the Scriptures might have hope. 
1 Cor. 10.11.  And let wicked men, learn to beware by the fearful examples of those that were punished in former times.  
From the words of the Text thus understood, we may gather these three observations.  
Doct. 1 That God doth exactly number the extent and continuance of every Kingdom.  
Doct. 2 That the Lord strictly observes the gravity and levity of every soul in the matters of God.  
Doct. 3 That when profane men are most sinfully secure, then is dreadful judgement most near.  
And first of the first Note.  
Doct. 1 That God doth exactly number the extent and continuance of every Kingdom.  
The Text Mene Mene, he hath numbered, he hath numbered, that is he hath certainly and exactly numbered; and the interpretation, 
Verse 26.  God hath numbered thy Kingdom, that is the Kingdom of the Chaldeans, and finished it; Shows us plainly, that God did number exactly the extent and continuance of that Kingdom.  
And as that, so he numbereth all other Kingdoms, therefore it is God that gives authority to Kings, By me King's reign, and Princes decree justice. Therefore he named some Kings long before they were borne. 
Prov. 18.15. 1 King. 13.2. Isai. 44.28.  As Josiah above 300 years before his birth, and Cyrus 179 years before he began to reign.  
He numbers the extent of their Kingdoms too, therefore Israel might not provoke the Moabites nor the Ammonites, because the Lord had given their lands to them, 
Deut. 29.19. Judg. 11.15, 18.  Israel took none from them.  
He numbers the time of their continuance, as 400 years to the Kings of Canaan. And 70 years for the Kingdom of Babylon. 
Gen. 15.13. Jer. 25.2. 1 Sam. 15.23, 26. Dan. 5.18, 19, 20, 21.  Yea, and it is.  
God only that deprives Kings of their Royal dignity, as Saul and Nabuchadnezzar.  
And (beloved) God doth not only number to Kings their Kingdoms, but to every man the bounds of his several habitations, the time of his abode in this or another town, the time of his staying here and there as is very clearly noted by the Apostle, And God hath made of one blood all nations of men, 
Act. 17.26. Psal. 31.15. Terminus & status vitae meae. Tremel.  for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitations. And my times (the term and state of my life) are in thy hand, saith David.  
Reason. 1 The first Reason is taken from God's justice, when men or Kingdoms have filled up the number of their sins to the full, than justice destroys them, And therefore God limited the Beasts power of acting, 42 months, and the Gentiles treading down the City so long also, 
Gen. 15.16. Rev. 13.5. Rev. 11.2. Rev. 12.42.  and 30 days to a month; 42 months make just 1260 days, the time of the woman's flight into the wilderness. It shows us that God will suffer the wicked so much and so long to rage, as shall make for the glory of his justice, and no more, nor no longer. 
Psal. 76.10.   
The second Reason is taken from God's mercy, 
2 Reason. Semil.  gracious goodness, and fatherly care for all his people: As a loving master will many times let out farms to those that have been his diligent servants, but being tender over his own Children, he will so order the leases of his servants that he will be sure to provide comfortable habitations in due season for all his Children; this is very plainly affirmed of the lord 
Deut. 32, 8.  When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. As if he should say, he did so set out the bounds of other people as he might be sure to provide for every one of his a meet inheritance. And he renders the Reason; 
Ver. 9 Rom. 8.32. Psal. 84.11. Mat. 10.29, 30, 31. Psal. 125.3.  For the Lord's portion is his people, etc. For God having given them Christ, he will give them all other things that are good for them. This argument Christ used, taken from God's care for the sparrows; then he will take much more care for his own people. He loves them too well to let the Rod of the wicked to lie always on their backs. 
Rev. 15.3. Psal. 2.  For Christ the King of Saints shall break all his enemies in pieces, as earthen vessels are broken with a rod of iron.  
The first use shall be of Instruction, to clear this to us that as God numbers to us his mercies and his judgements, and as all his dealing with us is by weight and number, so we also should number the same too. And the numbering of God's dealing out mercies and judgements is of two special uses to the poor soul.  
To stir up humility, by considering Gods mercies and our own unworthiness of them, as Jacob said, Minor sum, 
Gen. 32.10.  nullus sum, I am less than all thy favours.  
To stir up thankfulness for the same, as David when he stirs up his soul effectually to thankfulness, he saith, My soul praise the Lord, and all that is within me praise his holy Name, My soul praise the Lord and forget not all his benefits. As if he should say, although thou forgettest many of them, yet be sure not to forget all of them. And then he reckons up divers of God's mercies to himself, to his people generally, and to all the world universally; for as a late worthy Divine well observed, 
M. Sam. Ward.  A fool cannot, a proud man will not be thankful. For the one cannot reckon up God's deal with him, and the other will not acknowledge them (from the truth of his heart) to be free favours.  
Therefore let us, I beseech you, beloved, look back a little while upon the Nationall favours, judgements and warnings of this Kingdom only, and that in this last Centurie of years; for as they say, Seculum Speculum, an Age is a lookingglass wherein we may see God's mercies, our own ingratitude, his Chastisements, our incorrigibleness; and by his grace we may be made more humble, more thankful and obedient to God,  
I cannot largely repeat things (neither will the time give way thereunto,) as Moses did in 4 Chapters together; 
Deut. 1.2, 3, 4. Chapters.  I shall only point at some things briefly; I pray be larger in your Meditation and application of them to your own souls, 
Gen. 18.17, 18, 19 Psal. 78.1, 2, 3, 4, 5, 6, 7, 8.  to your Children and servants, as it is the duty of every godly parent, by virtue of a Statute Law in Israel, ordained by Jehovah himself, and obeyed by all his people.  
And the rather shall I make bold at this time, it being the hundreth year of England's Reformation, and coming out of Popish captivity and idolatry.  

An. Christi 1547 KIng EDWARD the Sixth (the religious Josiah of England) began to reign, 
M. Fox. Acts. & Mon. Vol. 2. 651. & 652. K. Edward the VI his Injunctions printed July, 1547. Vol. 2. p 654. M. Hooper. Vol. 3. p. ●45. john Alasco. Vol. 3. p. 40.  being but nine years of age, and yet a gracious Governor. And it is this month just a hundred years since he began Reformation, and to put down Idolatry, which did not a little cheer and revive the hearts of the godly in England, and many other came over to enjoy the liberty with them, of which some were our own countrymen, before that time fled from persecutors there, and some were godly people of other Nations.  
An. Christi 1548 The same day and hour when the Images were burned openly in London, 
Vol. 2. p. 669.  the English Protestants put the Scottish Papists with their Idol gods, altars and popish trinkets to the worse, in Musoleborough field: where, though the number of the Scots far exceeded ours, yet in that field were slain of them between 13 and 14 thousand, and not above a hundred English men.  
An. Christi 1549 The Rebels in Davonshire, 
Vol. 2. p. 666, 667, 668, 669.  requiring popery again to be established, were first by the King most lovingly and wisely answered: and after, with their consecrated god in whom they trusted, the Pax under his canopy riding in a cart (which they brought into the battle, with masses, crosses, banners, candlesticks, holy bread and holy water plenty,) were they vanquished, many being slain, their chieftains and two priests taken, with their Idol god and his trumpery about him.  
An. Christi 1550 Reverend Mr. Hooper opposed certain ceremonies, 
Acts & Mon. Vol 3 p. 145, 146, 147.  but was overpowered by the Arch Bishop of Canterbury, although K. Edward, the Duke of Somerset, with others, and also the Earl of Warwick wrote to the Archbishop, desiring he might be borne withal.  
An. Christi 1552 The gracious and truly Noble Duke of Somerset, 
Acts & Mon. Vol. 2. p. 754.  the King's Uncle, and Protector of his person, was executed.  
An. Christi 1553 
Calvisius.  That famous King (lento veneno) departed out of this life, having reigned prosperously 6 years and 8 months.  

Acts & Mon. Vol. 3. p. 13.  Lady Jane the Duke of Suffolk his daughter, was, by the King's Testament and consent of the Nobles, proclaimed Queen.  
An. Christi 1553 
Acts. & Mon. Vol. 3. p. 15.  QUeen Mary by the help of the Suffolk Gospelers, got the Crown, promising them not to alter the Religion then established. Yet she hasted to restore both Popery and the Pope's power in England. 
P. 16.  And then were the Saints of God persecuted; 
Vol. 3.  who as they had taught the Gospel sincerely, so did they hold it forth most clearly in the bright flames of fire. Many hundreds of God's precious servants suffered death in her few and evil days.  
An. Christi 1554 The estate both of the Church and Commonwealth, An. Christi 1554 was further endangered by the marriage first concluded and after effected between Philip Prince of Spain, 
Acts & Mon. Vol 3. p. 31.  and Mary Queen of England, which occasioned Wyat's conspiracy, for which he was executed.  

P. 114, 115.  Much talk was there the same year that Queen Mary had conceived and was quick with child, but it proved rather a conceit then a conception, for she and they also were deceived, 
P. 953.  although they were very confident thereof, 
P. 114, 115, 116.  as by an Act of Parliament, their Prayers and provisions for it did appear.  
An. Christi 1556 
P. 953.  A great dearth was in England, so that many poor people were fain to feed of acorns for want of corn.  
An. Christi 1558 
P. 669. P. 953. P. 952. P 954.  Queen Mary lost Calais, and being left desolate by K. Philip her husband, in great grief she died, having reigned marvellous unprosperously five years and five months.  

P. 943. to P. 952. P. 704. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In which Maryan times, though many hundreds suffered for the Truth, yet divers God mercifully preserved, as the Lady Elizabeth, though in prison; some were hidden in their own houses, 
Martyrs, or Witnesses. Acts 1.8. Thom. Hubbard was my grandfather. Vol. 3. p. 1020. P. 920. Vol. 3. p 976. P. 979. Vol. 3 p. 954. to 963. D. Rainolds in Psal. 8.47. etc.  as the Mendlesham Martyrs, who ofttimes openly professed the truth, and some even miraculously were delivered from the fury of their persecutors; as Laremouth, Crosmons' wife, and many others.  
An. Christi 1558 QUeen Elizabeth of famous memory, in the beginning of her reign, restored the Reformation begun in King Edward's time, to the great joy of the godly, and Gods just judgements fell upon many malicious persecutors.  
An. Christi 1569 Norton or Morton a Priest sent from the 
* Vir: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudoris. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confusionis, a man of shame and confusion. In Psal. 78.70. in Ministers, Patrons and Bishops. Letter to Mr. R.D. 24. Dec. His Preface to the QUEEN'S Majesty. England's thankful Remembrance of God's mercies.  Ishbosheth of Rome, with his accursed curse, raised Rebellion; and seduced the Duke of Northfolk, the Earls of Northumberland and Westmoreland; the two former were beheaded, and the other fled.  
An. Christi 1573 An. Christi 1569 Mr. Edward Deering preached before the Queen's Majesty, against many abuses in the Church. And after was in the Queen's name, forbidden to preach in her dominions.  
An. Christi 1578 The Pope incited Don John of Austria, brother to the K. of Spain, who proclaimed perpetual peace to England, but intended to captivate the Kingdom, and failing thereof died with grief.  
An. Christi 1578 Pope Gregory the 13 and the K. of Spain, conspire to raise rebellion in Ireland by means of Thomas Stuckley an English man, giving him a holy peacocks tail: but Thomas Stuckley was slain at the battle at Alcazor.  
An. Christi 1579 Nicolas Sanders priest stirs up the Earl of Desmond, with a consecrated banner from Rome to make rebellious war in Ireland: the Earl was slain by a Common soldier, and Sanders ran mad.  
An. Christi 1579 England was admonishid by a terrible Earthquake, one of the Sanctions used at the giving the Moral Commandments. 
April 6.   
An. Christi 1580 Parsons and Campion, English Traitors, 
Deut. 19.18.  and Romish Jesuits, walking about to withdraw subjects from loyalty, sometime like Ruffians, sometime like Ministers, sometime like Noble men.  
An. Christi 1581. Campion was taken and hanged at Tyburn, but Parsons fled.  
An. Christi 1583 Summervil, an English gentleman, was seduced to kill the Queen, which he attempted desperately: but was hindered and cast into prison, where he strangled himself.  
An. Christi 1584. Mendoza the Spanish Ambassador did work treason with Throgmorton: but Mendoza was banished, and carried in each hand a paper, in the one were written the Names of such Lords here as stood affected to the Pope: in the other the Havens and Creeks in England, and Throgmorton was hanged and quartered.  
An. Christi 1585. Chreighton a Scottish Jesuit, being taken at sea by Dutch pirates, having traitorous letters concerning England, threw them overboard torn in pieces, but the wind brought them aboard again, and Sir William Wade plated them together; And found out their plot and discovered it.  
An. Christi 1586 
Doct. Rainolds in Psal. 18.47. etc. p. 14.  William Parry the proud miscreant, being resolute to work his devilish vow, the Pope incensing him with allowance of the fact and plenary pardon of his sins, having an opportunity did come with his dagger purposely to kill the Queen: but being stricken with her looks of Majesty, he trembled, was taken and executed.  
An. Christi 1586 Ballard, Savage, Techburne, Traverse, Babington, Gage, Tilney, Charnock, Dunn, Jones, Barnwell, Abington, Salisbury and Windsor, consulted treason in Giles fields by London: but were discovered, and in those fields were executed.  
An. Christi 1586 Roland York, and Sir William Stanley turned Traitors.  
An. Christi 1587. William Stafford an English gentleman, was persuaded by the French Ambassador, to kill the Queen as himself declared to the Counsel: but the Ambassador denied it.  
An. Christi 1588. The Spainsh Fleet, 
Octogessimus octavus mirabilis annus, Called Papistaram, faustus ubique piis. Acts & Mon. A Continuation, etc. added to the third Vol. Printed London, 1632. p. 76. to 83. M. john Carter of Belsted. Theod. Beza. Quàm bene te, Ambitio, mersit vanissima vertus? Et tumidae tumidos vos superastis aquae! Quàm bene reptores orbis totius Iberos, Mersit in exhausti justa vorago maris! in Revel. 3. V 15, 16, 17.  called by the Pope The Invincible Navy, consisting of ships, galleys, galleons and pinnaces to the number of 242, in them were soldiers, mariners and gallislaves 31030. And great ordnance 11630, Came against England to captivate the same, and our Fleet being 120 vessels, the Camp at Tilbury 22000 foot and 1200 horse: In France Mendoza Mendaciously made songs of triumph, as if the Spaniards had gotten the victory: but they were soon frustrated of their vain expectation: of English men there were not a hundred lost, and but one ship of ours: whereas many hundred (if not many thousands) of the Spaniards were slain; for they lost near two hundred vessels, and as I heard the late reverend Minister of his town say, They shot not one bullet unto the English shore; Thus did our Jehovah pay his enemies in kind, and overthrow their swelling minds puffed up with pride, with swelling waves and puffes of wind, for which our Royal Queen Elizabeth gave public thanks to God.  
An. Christi 1589 Lopez, a Jew by descent, a Portugal by birth, a doctor of Physic and the Queen's Physician, promised the Spaniards to poison the Queen: but being found out, he was executed.  
An. Christi 1590. Master Brightman did write against the proud prelacy and beggariy ceremonies; and foretelleth their extirpation.  
An. Christi 1597 Tyrone an Irish Earl rebelliously raised war in Ireland, 
Acts & Mon. Vol. 2. p. 333. Nata Sept. 7. 1533. Moriturque Martii 24. 1603. Calv.  and put this Kingdom to much cost and trouble, and then fled.  
An. Christi 1603 So the Lord alone preserved the gracious Queen Elizabeth of famous memory, notwithstanding these 15 rebellions and treasons conspired against her: and she died in peace, being about seventy years of age, when she had reigned 44 years and four months.  

Sir Fr. Dracus in Anno 1577. 1578. 1579. 1580. Cap. Thomas Candish in An. 1586. 1587. 1588.  In the time of her reign Sir Francis Drake, and also Capt. Thomas Candish, sailed round about the world, to the lasting honour of her Majesty and of this Kingdom.  
An. Christi 1603 KIng JAMES, the most peaceable Ruler of great Britain, began to reign over England, and continued the same Reformation before settled.  
An. Christi 1603 The Lord admonished this land by the great Plague at London, whereof (as 
* A Song of Thanksgiving for God's wonderful works, never to be forgotten, 1588. 1603. 1605. Printed 1625. Acts & Mon. A Continuation, added to the 3 Volume Printed at London, 1632. pag 86. to 96. Fausta & festa dies, lux aurea, quinta Novembris.  some writ) there died 34079 in three months, in one week 3385.  
An. Christi 1603 Watson and Clarke, two popish priests, seduced Lord Cobham, Lord Grey, Sir Walter Raleigh, and some other, to imprison the King: who yet pardoned those that were so seduced.  
An. Christi 1605 The hellish Gunpowder treason, which no doubt was devised by the Devil, but acted by a company of popish catholics, Robert Catesby, Robert Winter Esquires, Thomas Percy, Thomas Winter, John Wright, Christopher Wright, Guido Fawkes gentlemen, and Bates Catesbies' man, were first in the Treason and laboured in the Mine: Everard Digby Knight, Ambrose Rookewood, Francis Tresham, Esquires; John Grant gentleman, and Robert Keys, were acquainted with it, though nor personally labouring in the Mine, nor in the Cellar. These traitors intended to have blown up the King, Queen, Prince, the Lords and Commons in Parliament assembled, and then 
* A Song of Thanksgiving.  they meant to lay that horrid fact to the charge of the Puritans, and so to have taken up some pretence to have rooted out, if possibly they could, all the true professors of Christ, and to establish popery in this Kingdom. But our good God overruled them, so that by their own letter, with the King's majesty's most wise construction, his faithful Counsels diligent and discreet inquisition, was it discovered, although they took the Sacrament of secrecy, and the time was near for the performance thereof; Thus was our great danger by our gracious Jehovah prevented, 
An. 3. Jacob. Regis, Act. Parl. In a Prayer & Thanksgiving appointed for Novemb. 5.  and their own by themselves procured, the remembrance whereof we ought with all thankfulness in solemn manner to Celebrate, to God's praise, every fifth day of November. And entreat we the Lord to root out that Babylonish and Antichristian sect, whose Religion is Rebellion, whose Faith is Faction, whose Practice is murdering of souls & bodies.  
An. Christi 1612 Prince Henry, that Royal and hopeful branch, departed out of this life.  
An. Christi 1613 Master Randall Bates, a reverend Preacher, died in prison, having lain in the Gatehouse about twenty months, only for opposing the Lordly Prelacy, and the ceremonies then used in the Church.  
An. Christi 1623. Our present Sovereign Lord King CHARLES (then being Prince) went into Spain; and returned safe, for which we ought to praise the Lord.  
An. Christi 1623. Drury a Priest (who drew the people awry indeed) being at Mass in the Blackfriars at London, 
Dru (awe) ry. In Roman Account. Nou. 5. Occidit una domus, sed non domus una perire digna fuit.  and much people of high degree, and others being there, the chamber fell down, slew the Priest himself, and many of those that were hearing him, and maimed others. A fair warning to all that neglect the means of grace, (doubtless many houses or households have deserved the same punishment,) as also it is a sure presage of the downfall of Popery,  
An. Christi 1625 King james, of blessed memory, departed in peace, having reigned in great tranquillity, in England, two and twenty years; and in Scotland, about 58 years.  
An. Christi 1625 KIng CHARLES, our most gracious Sovereign Lord, began to Reign over Great Britain, and continued the Reformation before established, except that by degrees it did degenerate, and the prelacy laded us with more Popish innovations, or at least, the same burden bound more straight upon us.  
An. Christi 1628. God from heaven gave warning to this Nation by a Sight in the air, which many saw; being a lively representation of Wars, towards the North, and after a round Church appeared: which when I saw, I did even then conceive, and say, that which since I have observed to be in a great measure fulfilled, videlicet; That there would be terrible wars, I feared, in this my Dear Native Country, but in the conclusion, the Church should be reform more and more, and not so deformed by conforming to the Orders, or rather disorders then practised.  
An. Christi 1630 The plague was at Cambridge, which forced the Students of that ancient and famous University (my self being at that time one of them,) to a long discontinuance: and in divers respects it was a great affliction to most parts of this Kingdom, (if not to all,) and therefore not to be forgotten by us.  
An. Christi 1639 The Bishops endeavouring to establish Episcopacy in Scotland, there was great danger of engaging England in a war against our brethren in Scotland, which it also pleased God to prevent, showing much mercy to us and them.  
An. Christi 1639 About which time Sixty six Spanish ships lay near to Dover, for what end I know not; it was feared they came for no good: but they were fought with by Seven Holland ships at first, and after there came in to help those 7, seventeen more of them; And among them all, in a short time, about 2000 men were slain, and we but Spectators only of that tragedy.  
An. Christi 1640 The Lordly Prelates to strengthen their own Kingdom here, increased the number of popish Ceremonies, and enjoined them by New Canons, and overcharged them with an Odious Oath, which shortly after in their discharge ruined themselves. The Lord is known by the judgement he executeth: 
O quanta veritatis potentia! Psal. 9.16.  the wicked is snared in the work of his own hands; Higgaion, Selah! or Medit andum Selah! So let all thine enemies perish O God.  
An. Christi 1640 This present Parliament began, as the fruit of many prayers; 
T. H.  for when the people of God in this land were full of fears and troubles, their hearts failing them, and they ready to say, What shall we do? whither shall we flee? The Lord gave to them the Spirit of supplication abundantly, and indeed showed himself to be, The God that heareth prayer, by giving a Parliament, and such successful beginnings thereunto, as opened a fountain in this Jawbone, to revive the fainting Church of his here.  
An. Christi 1641 The Protestation was taken all this Kingdom over.  
An. Christi 1642 The late lamentable Wars began, yet God was good to us in discovering and preventing many secret treacheries, and assisting us in great difficulties.  
An. Christi 1643 The Covenant was taken, wherein we all lifted up our hands to the most high God, that we will endeavour the Reformation of the Church according to God's Word, the extirpation of Popery, Prelacy, Superstition, Heresy, Schism and Profaneness, and each one to go before another in the example of a real reformation.  
And many superstitious relics were abolished, which neither we nor our godly fathers (as ye have heard) were able to bear. Since which time, ye know, many Witches have been discovered by their own confessions, and executed; 
England's Remembrancer. from June 13, to Feb. 4. 1645.  Many glorious victories obtained (beyond any man's expectation) and places of strength yielded, above seventy in eight month's space: This is none other but the Lord himself hath done it. For when our enemies sometime said, They have nothing to help themselves with but prayer; It seemed fully sufficient, or rather, the Lord who was prayed unto. 
S. B.  As one (that doubtless is now with God,) wrote to me being absent, Then, then in due season, when God's people had nothing to lean to but a God alone in Christ: but why should I say nothing, when they had an All-sufficient God to go unto, and it proved all in all unto them? And this is to be admired as the wonderful goodness of God, that the life of our Most gracious Sovereign Lord the King, hath been all this War most mercifully preserved. O that we were in some suitable measure thankful to God above for the same.  
An. Christi 1647 And now that, through the mercy of God, we are come to a cessation of the War, Jehovah of Armies give us a timely, complete, and comfortable conclusion of the same, for his infinite mercy sake in Christ.  
In this brief Relation (Beloved) I have said little of the latter times, as hoping they are fresher in your own memories, and easier to make use of.  
And observe I pray you, Many have been our provoking rebellions, Many have been the dangerous destructive designs of our enemies, Many have been Gods preventing mercies and gracious deliverances, Many his fatherly chastisements and most loving warnings and admonitions, and yet We, We (I say) revolting from God almost by a perpetual backsliding.  
You may also see in this short Commemoration, Truth striving in some of God's Saints for power against Ceremonies, and yet oppressed. Annex we, to those few before mentioned, the many we have read, or heard of, or known in our times: And then we may well admire God's goodness to us, and bless his Name that he hath showed us some reviving, and at the present hath given us ease from such snares of Conscience, and such hopeful beginnings of Reformation, and let us beseech him to perfect the same according to the pattern shown to us in his holy word.  
And now England, England, 
Deut. 10.12.  what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul. 
Deut. 32.29.  O that we were wise, and understood this, and that we would consider our latter end! 
Psal. 116.12.  Let us every one study a Quid rependerem Jehovae! Make vows and pay them unto God. 
Psal. 50 14.  Offer unto God thanksgiving, and pay thy vows unto the most High. But take heed of making vows and not paying them. 
Eccles. 5.2.4.5  For better it is, not to vow, then that thou shouldest vow and not pay.  
Here you are to understand.  
God numbers all the gracious Kings and Magistrates he hath set over us, and all his faithful servants, the Ministers that instruct us. I sent before thee Moses, 
Micah 6.4. Jer. 44.4.  Aaron and Miriam, and all my servants the Prophets. I think verily, never did any Kingdom enjoy so many, such faithful, painful and powerful Preachers of God's word in any one age, 
Acts & Mon. Vol. 3. M. Prynne his Catalogue in Anti-Armin.  as this Kingdom hath enjoyed in this age, (now the Lord our God add unto them an hundred fold:) But he will call us to an accout, what use we have made of all the endeavours and labours of our godly Kings and Magistrates, and of our faithful Ministers.  
God numbers all the mercies he bestows upon us, and all the judgements and warnings that he gives us, as to the Israelites he reckons up their Manna, quatles, and water too. 
Psal. 78.23, 24, 25, 26, 27, 28, 29. Amos 4.6, 7, 8, 9, 10, 11.  And in another Prophet, the several judgements, as the famine, by want of rain, by blasting and mildew, the pestilence, war and Sodom like overthrows.  
God numbers our ingratitudes for favours, and our evil requitals of them, and our mis-improving his judgements. 
Psal. 78.31, 32.  How often doth he repeat this sharp reprehension, yet have ye not returned unto me, saith the Lord. Yea, 
Amos. 4.6, 8, 8, 10, 11.  he numbers all our hypocrisies in our turn to him too, and that is most odious unto God. When he slew them, 
Psal 78 34.35, 36.  than they sought him, and they returned and enquired early after God. And they remembered that God was their Rock, and the high God their redeemer. Nevertheless (saith he) they did but flatter him with their mouth, and lied unto him with their tongues; for their heart was not right with him, neither were they steadfast in his Covenant. 
Psal. 78.37.   
God numbers the special and suitable opportunities, that he hath given unto us for turning to himself, and also our neglects of the same. 
Revel. 2.21, 22  And I gave her space to repent of her fornication, and she repent not; Behold, I will cast her into a bed; and them that commit adultery with her, into great tribulation. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees, 
Calv. Chron. An. Mundi. 3325. Zephan. 1.1. 2 Chron. 34.8. & 35.18, 19  or their old corruptions, at that time: at what time was that? Truly the time of a thorough Reformation, as may appear plainly by comparing the time of Zephania his prophesying, and his prophecy together.  
As for particular persons, let every one of us consider with his own self.  

Jer. 29.7.  Is not my peace wrapped up in the peace of the Kingdom I live in? And was not my life preserved in the lives of my parents, 
Gen. 44.30.  more properly than the life of the parent is bound up in the child's life? 
2 Cor. 7.10.  which yet is most true; as the comfortable life, or as inordinate sorrow for them, tend to temporal death.  
Again let every one consider,  
The general mercies of God unto mankind, to give us all things for our comfortable subsistence, 
Psal. 8.  as all the creatures here below; the birds, beasts and fishes, to lose their lives, for the preservation of ours. And that he should make such vast glorious bodies, as the Sun, Moon, and Stars, in such an excellent order waiting upon me: 
Quid est mortalis, ut memor sis ejus? Tremel. Ainsworth. Psal. 107.  how should I then break forth into an holy and humble admiration, What is sorry man that thou remember'st him, and the son of Adam that thou visitest him?  
The particular mercies of God to myself, or any of my family; as in preserving me, or any one of mine, in dangerous travels by land, or on the sea, or from the cruelty of oppressors, or from the gates of death, by reason of some sharp sickness, when we have received the sentence of death in our own or other men's apprehensions; 
Psal 31. 1●.  how should we say with the Prophet, my times are in thy hand, with all the several changes of my condition, and give to God only all the glory!  
The special mercies of God to my poor soul, 
Ephes. 2.3. Psal. 103.1, 3, 4, 5.  as his love to me, (a poor wretch by nature) in and through Christ Jesus, forgiving all my sins, healing all my diseases, crowning me with loving kindness and tender mercies, and satisfying my mouth with good things. Now he that is wise will be wise for himself, and will observe these things; even such shall understand the loving kindness of the Lord. 
Prov. 9.12. Psal. 107.45. Psal, 107.1, 2.  O give thanks unto the Lord, for he is good, for his mercy endureth for ever; Let the redeemed of the Lord say so, for of all men in the world they have most cause to know and acknowledge the same.  
Use 2 The next Use, is a Use of Exhortation to us all, 
Col. 1.10, 11.  to walk worthy of these mercies, liberties & opportunities that we enjoy, and to be fruitful in every good work, and increasing in the knowledge of God, strengthened with all might according to his glorious power, unto all patience and long-suffering with joyfulness; walk humbly with thy God, do justly, 
Micah 6.8.  love mercy, walk before the Lord in the land of the living.  
Now especially having such an opportunity, 
Ezek. 18.34.  while God calls for Reformation, Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart and a new spirit, Or beg earnestly of God, 
Psal. 51.10. Luke 11.13.  to create in you a clean heart, and to give you his holy Spirit; Why will ye die O house of Israel?  
Now, now I say, while those in authority do also call for Reformation, 
Prov. 17.16.  why should we be so foolish not to lay hold of a price thus put into our hands? The Apostle saith, 
Gal. 6.10.  as we have therefore Opportunity, or a season (for so the same word is translated in the verse going before it) let us do good, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 6.9.  redeem we therefore the opportunity or season, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 5.15, 16  by double diligence, walking circumspectly, not as fools but as wise.  
Let me stir up Myself and You hereunto, with these three Motives.  

1 Motive. Acts & Mon. Vol. 3. p. 168. John 8.56. Acts & Mon. Vol. ●. p. 367. Acts & Mon. Vol. 3. p. 877. & 878.  Our godly parents by faith foresaw and longed for these times, and rejoiced that we their posterity should enjoy them. As Christ told the Jews, Your Father Abraham saw my day and rejoiced; did they pray for this opportunity, as for a great mercy, and did they rejoice in the expectation of it, and are we entered into the possession of the fruits of their prayers, and of the harvest of their endeavours, and do not we make use of this season, nor rejoice in it? How shall we answer God or our Parents at the day of judgement? Will not they then be ashamed of such Children as we? 
2 Pet. 3.11.  do but think what manner of persons they expect we should be.  

2 Motive. Covenant.  Another Motive may be drawn from the Covenant; we have lifted up our hands to the most high God, and engaged ourselves to go each before others in a real Reformation. Beware that be not verified of us, which was said of Israel, They have spoken words, swearing falsely in making a Covenant: 
Hosea 10.4. John 5.45. Mal. 3.5. M. Tho. Case in his Epistle before Quar. Covenant. Levit. 26.25.  for then Christ, in whom we say we believe, he, I say, himself will be a swift witness against the false swearers. And, as a worthy Labourer in the Lord's harvest lately wrote; If God be dallied withal in this Covenant, I tremble to think what will become of us; It is the strongest Physic that ever the Kingdom took; and I am almost confident (saith he) That as in the public State it will either put a period to our distempers, or to our being; so in thy personal condition, it will either blast thy lusts, or stay thy soul. My reason is, because God is engaged. If we be found conscientious of this Covenant, he is engaged to us against our enemies without, and our lusts within, and they shall not be able to stand upon us. If after so solemn an Obligation, we shall be found to mock God, we have engaged him against us, and add the Almighty to the number of our enemies, a swift and a powerful witness, and avenger of our perfidiousness. Nor will refusal of this Covenant help us; when God shall come to interpret, It will be found, 
Job 22.17.  I fear (saith he) in most but a depart from us; And when God shall answer the daring sinner in his own language; 
Psal. 78.9, 10, 36, 37. Levit. 26.25. Deut. 29.24, 25 3 Motive.  woe to the poor wretch that ever he was borne.  
Be not therefore like the children of Ephraim, for he will avenge the quarrel of the Covenant.  
Again, the more Exhortations, Excitations, and Opportunities we have to put us upon this duty, if we neglect it, the greater will our condemnation be. We having exhortations from Magistrates and Ministers, what shall we say for ourselves, how shall we excuse our neglect? Our Fathers would run hazards to hear the word of God, and humbled themselves before God in private, when they could not be suffered in public so to do: and we their children by nature (not by grace) refuse the same in public, though we be not only encouraged, but also required and commanded to perform these duties, both by our present most gracious Sovereign Lord the King's Majesty, 
The religious observation of the monthly Fast,  and his high and Honourable Parliament. How can this neglect and contempt both of the Laws of God, and of the land, be answered? And so in regard of the plenty of the means of grace which we enjoy; 
Matth. 11.21, 22.23.  it shall be more tolerable for Sodom and Gomorrah, in the day of judgement, then for such as have had abundance of means, and not made good use thereof; the higher they be lifted up, the lower they shall be thrown down. 
Heb. 2.1.2, 3.  Therefore we (I may well say) ought to give the more earnest heed to the things which we have heard, lest as any time we should let them slip. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward; How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him. Our own consciences shall first accuse; secondly, bear witness against; thirdly, judge and condemn; lastly, execute and torment our own selves. O wicked wretch that I was, I had so many such opportunities as few had the like, and yet I like a fool trifled and wasted away such precious times and seasons: 
1 John 3.20.  And if our consciences shall conditione us, God will much more condemn us, because God is infinitely great.  
Every one of us in this condition, without repentance, shall mourn at the last, 
Prov. 5.11, 12, 15, 14.  and say, How have I hated instruction, and my heart despised reproof! and I have not obeyed the voice of my teachers, etc.  
Use 3 This Doctrine also affords sweet consolation to the godly soul, for all the power of earthly Kingdoms, their Latitude and Longitude, their breadth and length, their extent, their continuance and duration, are all numbered by the Lord: The wicked hate, 
Psal. 137.7.  oppose, and would root out the godly, but God limits them, and they shall do no more than shall make for God's glory and his people's good, 
Rom. 8.28.  they are like mad men in chains, and can go no farther than the chain permits them. 
Psal. 76.10. Psal. 2.12. Psal. 55.23.  Surely the wrath of man shall praise thee: the remainder of wrath shall thou restrain. They st●… perish in the midway of such their plots and designs, they shall not live out half their days; which is either half the time themselves dream of, or that one would think, according to their natural constitution, they might live, rather than they shall proceed a step farther then may make for God's glory. 
Luke 12.19, 20  Thou fool, this night (when thou least thinkest of it) thy soul must be required of thee. And so the rod of the wicked shall not always lie upon the back of the Righteous, 
Psal. 125.  their power and time is numbered.  
In regard of particular persons and godly souls, the Lord doth try them, but yet all their afflictions are in measure, not to make a full end of them, 
Jer. 30.11.  and therefore God hath a double measure.  

2 Cor. 5.10. Psal. 7.16. Psal. 9.16.  A measure of justice, whereby as a Judge he measureth out to the wicked a punishment proportionable to their wickedness, a part of which they receive even in this life often times.  
A measure of mercy, whereby as a tender Father, and loving Physician he faithfully chasteneth his Sons for their faults; 
Psal. 103.10. 1 Cor. 10.13.  not according to what they have deserved, but according to what they have deserved, but according to their ability, with respect to their profit, how much will do them good. And in case they want strength and grace, 
Heb. 12, 10. 2 Cor. 12.9. Revel. 2.10.  he puts into them strength and grace sufficient. And he measures the time also, how long it shall continue.  
In regard of the Church, 
Acts 9.31. An. Christi 34. Acts 12.1. An. Christi 43.  for although the state of the Church hitherto hath been such, that sometimes they have had some breathing times of peace; yet it was not long before persecutions came again.  
But there is, doubtless, a time a coming, and now even very near too, in which this shall be fulfilled. Moreover, 
2 Sam. 7.10.  I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as before time. And though this place may most properly be applied to the Christian Church of the Jews; after their conversion to Christ, (which we now expect) yet the true Christians of those times, of what Nation soever by birth, and not being Jews, are as children of the same Church, employed therein, as appears in another Prophecy. Arise, shine, 
Isa. 60.1.  for thy light is come, and the glory of the Lord is risen upon thee. This seems to be spoken to the Jews only, but by and by he saith, And the Gentiles shall come to thy light, and Kings to the brightness of thy rising. Lift up thine eyes round about and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side. Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged, because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. 
Micah 4.2.  The which times the Prophet Micah also soretelleth at large, saying, And many Nations shall come and say, Come, and let us go up to the Mountain of the Lord, and to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths: And of the great peace of those times he saith, they shall beat their swords into plough shares, and their spears into pruning hooks: Nation shall not lift up a sword against Nation, neither shall they learn war any more. But they shall sit every man under his vine, and under his figtree, and none shall make them afraid: And he confirms this truth, saying, for the mouth of the LORD of Hosts hath spoken it. And he shows the resolution of God's people then shall this be; We will walk in the name of the Lord our God for ever, and ever.  
Quest. But when shall these things be? will some one say; or rather, will many say, for I observe of late a great despondency of spirit in many Christians.  
Answ. Although I will not limit the holy one of Israel, to set a certain day or year; Yet we may conclude, the beginning of those times is very nigh, upon two Scripture grounds, (for I love to build upon no other foundation in matters of this nature.)  
Because the servants of the Lord are enlarged in prayer for the Church of the Jews, 
Psal. 102.13, 14  they take pleasure in her stones, and favour the dust thereof, hence the Prophet concludeth, Thou shalt arise, and have mercy upon Zion; for the time to favour her, 
Exod. 17.11. Calvis. Chron. An. Christi 394. Acts & Mon. Vol. 1. p. 66. 67.  yea, the set time is come. For when the servants of Christ lift up their hands and hearts in fervent faithful prayer, their enemies fall to fearful ruin, as appears in the Sacred story of Moses and Amalek: the Ecclesiastical History of Theodosius, and the Letter of Marcus Aurelius Antonius, Emperor to the Senate and people of Rome.  
Because we may understand so much by Books, to wit, the Books of God's Word, 
Dan. 9.2. Jer. 25.12.  as Daniel understood by reading the Prophecy of Jeremiah. I will therefore propound some things, and leave them to your serious and wise considerations, hoping they will give some light unto this truth.  
That famous and faithful countryman of ours, and indeed a reverend Divine, and (if I may without offence hyperbolise a little) the Prophet of this Centurie, the bright burning light of our age Master Thomas Brightman, in his Commentaries both of the Revelations and Solomon's Song, 
In Apoc. 19.1, 2, 3, 4. Cant. 6.9.  doth suppose the first calling of the Jews to be in the year 1650, and that Rome shall be destroyed some short time before the calling of that new people.  
Yet will I make bold to propound some Scripture-grounds why some other godly, learned, and judicious Divines, do rather refer these things to a time somewhat longer hence; take the substance of them in these few propositions.  
God hath all times and seasons in his own hands, 
Acts. 1.7. Amos 3.7. Dan. 12.4.  and doth reveal things useful for his Church, to his servants the Prophets.  
We find in the Sacred Scripture, that God hath limited all the great captivities, and afflictions of his Church, as their bondage in Egypt, the Babylonish Captivity, 
Gen 15.13. Jer. 29 10. Dan 9 24.  so their Calamity from the time of Daniel unto Christ; even so the Captivity of the Church under Antichrist, is also limited to a certain set time, Revel. 17.17. namely, 1260 days. 
Revel. 11.3. Revel. 11.2. Revel. 13.5.  Revel. 12.6, which is contemporary and of equal duration with the 42 months, and the time, times, and half a time, or three years and a half, reckoning 30 days to a month, 12 months to a year.  
By a thousand two hundred and three score days, in that place, is not meant so many natural days, 
Revel. 12.6. Ezek. 4.6.  but a prophetical day is a year, as in Ezekiel, I have appointed thee each day for a year.  
The woman's flight into the Wilderness was presently after that war, by which the Dragon was cast out, 
Revel. 12.6, 7, 8, 9  and there was no more place found in heaven for him.  
That those 1260 years must not begin (as some have thought) at the victory of Constantine the Great, though he indeed began that War; because that after his time, heathenish Idolatry was again used in public, in the days of Julian the Apostate: But we must begin that number of 
* De qua victoria Claudianus ita canit: O nimium dilecte Deo, cui militat aether, etc. Et coniurati veniunt ad classica venti.  years at the last victory of that famous Theodosius in his Battle against the Pagans under Eugenius. Which Theodosius did root out Satanical worship, so that it never, in the same kind, prevailed since his time in Rome.  
And for the time when this Battle was fought, as the Roman Histories do not wholly fail us, so neither do they so certainly report the time to us as were to be desired. For Functius puts the same Battle of Theodosius against Eugenius, 
An. Christi 395. 1260.  in the year of Christ 398; but yet Calvisius, who herein seems more exact, 
1655.  hath it in the year 395, and some do abate of those years also. 
An Christi 398. 1260.  Whereupon some reverend and judicious Divines, do think that the downfall of Rome shall be either in the year 1658, 
1658.  or before, and that it shall not stand longer than that year at the most.  
Object. To prevent an objection. That the conclusion doth too much depend upon humane writings and Chronologies.  
Answ. You are to know (beloved) that all that do open Prophetical Scriptures, do very well to clear the fulfilling of the Prophecies, by the true histories of the times to which they do properly belong, although but Humane Writers. And this practice is also warranted in the Book of Hester, 
Hist. 10.2.  where the Holy Ghost doth refer the readers of that age unto the Chronicles of the Medes and Persians (which were the Civil Annals or Histories writ and kept by those Heathens) that there they might read a more large declaration of those things which were more concisely and briefly related in that Book; 
Titus 1.12. Acts 17.28.  so that, for amplification and illustration, such writings may be used, though not for sufficient and single probations of divine truths.  
Use 4 The last Use shall be an Use of Vivification, or quickening to revive our languishing spirits, which in these sad times, are too too ready to give in. Lift up, I say, your heads with joy, 
Luke 21.28. Heb. 12.12, 13.  the days of your consolation are nigh. Wherefore lift up the hands which hang down, and the feeble knees, and make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed; and as the Apostle Peter exhorteth, 
1 Pet. 1.13.  Gird up the loins of your mind, be sober, and hope unto the end: In that phrase, Gird up, he alludes unto the long-side garments which the Jews did wear, which, if they were not girded up, 
1 Kings 18 46.  did hinder their activity; now this he applies metaphorically to the mind, which must be girded up, but let it be with the girdle of truth (sirs) and it shall fortify our slack minds to these duties. 
Ephes. 6.14.   
To Christian Moderation of spirit concerning sublunary things, an excellent grace in these so doubtful times; 
Aequa mens, tranquilitas mentis.  useful it is in prosperity and adversity, not being too greedy in getting or keeping the things of this life, nor too much fearing the loss of them. Let your moderation be known unto all men, The Lord is at hand. 
Phil. 4.5.   
It should arm us with Patience, to undergo whatsoever God shall call us to suffer in the mean time, Me thinks I may safely say, we are the last generation that shall die in the field fight against Antichrist, if we do not over live him, as it may please God, many of us may: but beasts in the kill, when they have the pangs of death on them, use to struggle and kick very strongly, and so doubtless will he do: let us therefore with patience wait in hope for the time of his utter destruction, for now in the mean time, 
Rom. 8.25. Heb. 10.36.  we have as much need of patience, as ever Christians had.  
It should quicken Faith. It was a worthy speech, and well-becoming a gracious Minister on his deathbed; 
M. Rob. Bolton. Psal. 27.14.  Hold out faith and patience, your work will speedily be at an end. Remember David's charge, Wait on the Lord, 
Isa. 26 22.  be of good courage, and he shall strengthen thy heart: Wait, I say, on the Lord. Hid you in your chamber, 
Psal. 91.1, 2.  in the secret place of the most High, abide under the shadow of the Almighty, trust in him, make him thy refuge, till these calamities be over past: 
Psal. 57.1. Psal. 37.5.  Roll thy way upon the Lord, trust also in him, and he shall bring it to pass.  
It will quicken prayer for the Church of the Jews; they long ago prayed for the Gentile Churches, saying, 
Psal. 67.1, 2.  God be merciful unto us, and cause his face to shine upon us, Selah. That thy way may be known upon earth, thy saving health among all Nations. Let us requite to our power the labour of the love of their forefathers, and consider the fullness of the Gentiles also shall come in with them, 
Rom. 11.12, 15  which shall be much more riches, and as life from the dead to us Gentiles. our own joy is wrapped up in theirs; And therefore every one of us have good reaspn to pray with that Princely Psalmist, who triumpheth in Hebrew rythme, Remember me, O Lord, 
Psal. 106.4, 5. Liroth betobath bechirecha, Lismoach besimcbath goiecha, Lehithhall alim nachalechecha.  with thy favour that thou be arrest unto thy people: O visit me with thy salvation, that I may see the good of thy chosen, that I may rejoice in the gladness of thy Nation, that I may glory with thine inheritance. For perhaps, yet before we die (many of us I mean) our eyes may see that blessed time, our ears may hear that happy news, and our hairs may rejoice in the joy of the Christian Jews.  Doct. 2 That the Lord strictly observes the gravity or levity of every soul in the matters of God. 
He doth strictly observe (I say;) for the Text saith, he weigheth, as a man that will not trust to a guess, conjecture, or a supposed probability of a thing, and I say, every soul, for the Prophet names the King Belshazzar in particular, and I use those phrases, 
Vers. 22, 23, 27  of gravity, heaviness, ponderousness, and weightiness; or levity and lightness, in reference to the word weighed, used in the Text: which is (as I said before) a metaphor taken from men that will have currant pay, and not counterfeit coin; therefore they bring it first to the Touchstone, and after to the Gold-scales, and weigh it, for it may be good mettle, and yet deficient in the quantity; 
Mal. 3.2, 3, 4.  so the Lord will try the sons of men, as Refiners do gold and silver, 
Zech. 13.9.  and will come near to judgement. He will bring them through the fire, and refine them as silver is refined, and try them as gold is tried. 
Psal. 119.119.  And then he putteth away all the wicked of the earth like dross. And because the Lord will be very punctual in his proceed, therefore the Scripture (speaking of God, according to the manner of men) saith in the person of God himself, 
Gen. 18.21.  I will go down now, and see whether they have done altogether according to the cry of their sin. Showing, that the Lord as a most wise and just Judge, will first enter into strict examination, before he proceed to a sentence, and severe execution. These phrases are equivalent with that in my Text; but ye may also take the proof of it even in the very phrase used in the Text. All the ways of a man are clean in his own eyes: but the Lord weigheth the spirits, 
Prov. 16.2. Prov. 21.2.  or, he pondereth the hearts, which is all one.  
And lastly, I say, God will observe their gravity or levity, in the matters of God, for it makes nothing to this point, what riches, honours, or pleasures, men have in this world, nor how men esteem us; for ye see in the exposition of my Text, the great King Belshazzar, in all his pomp, glory, 
Dan. 5.27.  and jollity, is found wanting, and why so? Because his heart was not humbled, but on the contrary, he lifted up himself against the Lord of heaven.  
The Reason is taken from the most exact justice of God, 
Reason. Gen. 18.25. Ezek. 18.29.  who being Judge of all the world will do right, for all his ways are indeed most Equal, or Weighed, as the Original word signifieth. The Lord reigneth, 
Psal. 99.1, 4.  and he loveth judgement, he doth establish equity, he executeth judgement and righteousness. As wise men are careful in every thing, neither to deceive, nor to be deceived: Truly God cannot be deceived, Be not deceived, God is not mocked: 
2 Tim. 3.13. Gal. 6.7. Jer. 17.10. 2 Cor. 5.10.  for whatsoever a man soweth, that shall he also reap. For Jehovah searcheth the heart, and tryeth the reins, even to give every man according to his ways, and according to the fruit of his do.  
The first Use is of Instruction, to inform us in several Use 1 particulars belonging to this point.  
First, What it is that God doth weigh; and this may be expressed in these four particulars.  
God doth weigh the Spirit or heart of every man, the very affections of his soul, Prov. 16.2. 
Prov. 21.2. Deut. 6.5.   
God doth weigh the Actions of men also. 1 Sam. 2.3.  
God weigheth the Words of men, for the Prophet saith, 
Isa. 26.7.  He weigheth the path of the just. And the path doth imply as well words as actions, 
Psal. 73.2. with 15. Matth. 12.36. Psal. 139.1. Jer. 4.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vanitas. i. res quae non est quidpiam, aut quae citò desinit, ut slatus qui exit abore.  as appears by the Prophet Asaphs expressing the slipping of his steps, by speaking against God's children. Therefore an idle word is a light word in God's account.  
God doth weigh the Thoughts too. For Jeremiah speaks of vain thoughts, that they must be washed away: now vain words or thoughts are too light, for vanity is a vain light thing as appears, both by the Comparison the Prophet David useth, Psal. 62.9. And by the Hebrew word Hebel, in the same place signifying a vain light thing, as the breath of ones mouth, or a bubble on the water, or lightness in the Abstract.  
Secondly, We may be informed of God's method, in this his weighing and trying us.  

1 Quis? Gen 4 4, 5.  The Lord first weigheth the man, and then his performances; First, the party himself, and then his proceed. The Lord had respect to Abel and to his offering: But unto Cain and to his offering, the Lord had not respect. The Lord looks first what the man is, 
Heb. 11.6.  whether he be in the faith; For without faith it is impossible to please God.  
Our ways and performances, the Lord tryeth these, because even the godly themselves, may be sometimes out of their way, therefore he enquireth (that I may so say) into these particulars concerning our ways.  

2 Quid? Isai. 1.12. Deut. 6.25. 1 John 3.4. Deut. 12.32. Deut. 5.33. Matth. 5.18.  Whether the thing done, spoken, or thought, be a duty commanded by himself, for else, Who (saith he) required this at your hands? And this is our righteousness, to do whatsoever he hath commanded us. It is sin to add to it, or detract from it, to turn aside to the right hand or to the left, to go beyond, or to fall short an jota of it.  

3 Quomodo? Gal. 6.16. 1 John 2 6. M Allen Doct. Gosp. Haec tria perpetuò meditare adverbia Pauli: Haec tria sint vitae regula sancta tuae.  Whether (if it be a duty) it be performed in that manner it should be, and according to the Rule of God's Word? For he that saith he abideth in Christ, ought himself also so to walk even as he walked: for God looks to the due manner of performing good works. We should live, sobriè, justè, & piè, soberly, righteously, and godly in this present world, Tit. 2.12.  
Whether the end aimed at be the glory of his own name? for as God made all things for his Glory, so in all our actions Natural or Moral, we should aim at his glory. Whether ye eat or drink, 
4 Quorsùm. 1 Cor. 10.31. Psal. 139.1, 2.  or whatsoever ye do, do all to the glory of God. And God is acquainted with our ends, that we aim at, in performing every action, for he perfectly knoweth our thoughts long before, or afar off.  
We may be also informed and shown what is meant by lightness or wanting, and deficiency spoken of in the 27 Verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and employed in the Text, in the word weigheth: this wanting noteth two things then.  
Wanting substantial weight for the present, or wanting convenient supply to stand us in stead for present use, for so the word is used in Sacred Scripture, 
Job 30.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as for want of food in famine, or lacking of things necessary, 1 King. 11.22.  
Wanting, may also respect the time to come, when a man hath not lands to live on, or a continued Trade or employment to continue a livelihood withal, this man may also be said to want, although he should have somewhat for his present use: and the Original word is used in this sense also. And the barrel of meal wasted not, 
1 Kings 17.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the cruse of Oil did not fail, or wanted not.  
Just thus it is in this case in a spiritual sense.  
Many boast of spiritual riches, and yet in very deed have nothing that is good for the present; so did the Church of the Laodiceans, which may yet well be applied to many people in England. Thou sayest I am rich, 
Revel. 3.17.  and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: we are ready to think highly of ourselves and our own works, but we should go unto Christ for all, even as he there saith, I counsel thee to buy of me gold tried in the fire, 
Revel. 3.18.  that thou mayest be rich, and white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear, and anoint thine eyes with eye salve that thou mayst see. For both ourselves, and our weak endeavours in holy duties (which we are bound conscionably to exercise) must be accepted of God the Father in and through Jesus Christ, 
1 Tim. 4.7. Matth. 3.17. Revel. 8.3. Isai. 64.6.  or else ourselves shall be unclean, and all our righteousnesses but as filthy rags in God's sight.  
Many have very good gifts and parts, 
Matth. 25.3.  and very fair shows of grace too, wherewith they seem to shine bright for the present, but yet they want a supply, 
Rom. 8 9 Luke 4.18. Matth. 25.4. 2 Cor. 12.9. Psal. 84.12.  because the Holy Ghost dwells not in them himself (as he doth in every gracious soul) and the Spirit of God is as a vessel of oil to the godly soul; whereby he hath a continued and plentiful supply of all graces he stands in need of. The Lord will give him both grace and glory, and withhold nothing that is good for him: But he that hath not the Spirit of Christ dwelling in him, but only parts and gifts; yet when he shall have most need of the use of them, they being indeed (in themselves considered) good gifts of God, than they are taken away: 
Matth. 13.12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even that he hath, saith the text. And all his fair shows shall also be taken away, he shall no longer have them to beguile others or himself withal: and therefore another Evangelist expresseth it thus; from him shall be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luke 8.18.  even that which he seemeth to have: that which he hath in his own or others opinion.  
Lastly, we may be informed what sorts of people will be found too light when the Lord tries the sons of men: I might rank them into divers sorts, but (time being so far spent) I will name but two sorts, to which I conceive all other may be referred, videlicet; men openly wicked, and hypocrites; for so the Psalmist doth speak of them, saying, As for such, as turn aside unto their crooked ways, 
Psal. 125.5.  he means hypocrites, that in show turn to God-ward, and to Heaven-ward, and yet indeed turn to Satan-ward and to Helward: This is crookednesses in very truth, 
M. Henry Ainsworth his translation. But they that turn aside to their crookednesses, etc.  as the Original word there signifies; and what shall become of them? The Lord shall lead them forth as the condemned Malefactor is led out of the City to the execution: And with what sort of people shall these be so led? with the other sort I mentioned before, the workers of iniquity.  
To speak a little more distinctly of these two sorts of people that are too light.  
All gross sinners, openly and professedly wicked and profane, which neither know God nor his ways, nor care to know them, that can willingly go on in known sins, and are resolved so to do, whether it be in swearing or lying, stealing or whoring, Sabbath-breaking or drunkenness, pride or cruelty, or any other sin; these cast the word of God behind them and hate to be reform. 
Psal. 50.17. Dan. 5.1, 2, 3, 4  Of this sort was Belshazzar, though he was a King, yet being a drunkard, a profane man, one that praised his gods of gold, etc. And so dishonoured the living Lord; and on the other side, he had not humbled his heart before the Lord, 
18, 19.20, 21, 22, 23.27.  but lifted up himself against the Lord; and had not glorified him in whose hand his breath and all his ways were; Now he was Weighed in the balance and found wanting. 
Psal. 9.17.  For the wicked shall be turned into hell, with all the people that forget God.  
All sorts of hypocrites, howsoever making a show, some of them, of holiness toward God, without regard of justice toward men, some of them seeming to have great regard to duties of justice toward men, and having no respect to the duties of holiness: both these discover themselves to the view of judicious Christians; but some will make a very fair overture and show both of piety to God, and equity to men also; and so did the proud Pharisee; 
Luke 18.11, 12.  he fasted twice in the week and paid tithes of all, and many things more they did, and abstained from many sins; And yet our Saviour Christ himself saith, 
Matth. 5.20.  Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of heaven. And the Apostle Paul gives us the reason saying. 
Rom. 10.3, 4.  They being ignorant of God's righteousness, and going about to establish their own righteousness have not submitted themselves unto the righteousness of God. For Christ is the end of the Law to every one that believeth. 
1 Cor. 1.30. Psal. 32. John 15.5.  He is our righteousness, or his righteousness is imputed to us, and applied to us by faith, for without him we can do nothing that is acceptable unto God.  
Neither (beloved) is it a mere verbal professing of Christ that will serve our turn, for many there be in these days that talk much of God's free grace in Christ, and yet live graceless lives. Why (say they) we are not saved by our own works, and Christ his righteousness is mine (says one;) I have nothing of my own to present unto God; if I had, I were not poor in spirit, and therefore they are careless in their conversations.  
These are not of Paul's spirit, who as earnestly and truly longed for Christ, as any, 
Phil. 3.7, 8.  as appears by his counting all things, to be loss and dung, in comparison of the excellency of the knowledge of Christ, and that he might win Christ, and be found in him not having his own righteousness but that which is through the faith of Christ. And that is not all he desireth, 
Verse 9  for he yet adds, That I might know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death. For wheresoever there is a true application of Christ his righteousness to the poor soul unto justification, there also is the necessary concomitant thereof, the efficacy and power of the spirit of Christ, working true sanctification in some measure. And therefore the same Apostle tells us plainly, 
Titus 2.11, 12.  That the grace of God that brings (or accompanieth) salvation hath appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. Those therefore that only talk of grace shall miss the salvation. And the Apostle John is clear in this Truth, 
1 John 3.1, 2.  saying, Behold, what manner of love the Father hath bestowed upon us, that we should be called the Sons of God Beloved, now are we the sons of God, and it doth not yet appear what we shall be, but we know, that when he shall appear, we shall be like him; for we shall see him as he is. And to the end, no man should be deluded with a vain hope of this great and inestimable favour of God, he gives this rule of cry all to be distributed to each one severally, saying, And every man that hath this hope in him, 
Verse 3.  purifieth himself, even as he is pure.  
Use 2 The second Use shall be of Examination; seeing God will weigh, search, and try, every man, woman and child; let us examine ourselves; as a wise man will tell his money when he goes to make a payment, 
Psal. 44.  that he may be sure to know whether he hath sufficient or no. Let us search and try our ways, 
Lam. 3.39.  saith the Church of God; and the Apostle saith, Examine yourselves whether you be in the faith, prove your own selves, 
2 Cor. 13 5.  know you not your own selves, how that Jesus Christ is in you except ye be reprobates, or as the Greek word signifieth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not approved, for without the privative letter Alpha, it signifieth approved, ver. 7. of that Chapter.  

2 Cor. 10.18.  And it is nothing to our question, what men approve, but what God approveth. Therefore let us measure ourselves by God's bushel or standard; (if I may so say) weigh we our selves in the balance of the Sanctuary.  

Quest.  But how shall one know that he or she is weighty in the sense we speak now of, or that he wants weight in God's account?  

Answ.  I will follow the Metaphor of the weight of things natural. Now there are two evident demonstrative signs of the weight, gravity, and ponderosity, or of the levity and lightness of natural things, which are known generally of all men.  
A ponderous thing must have a proportionable strength to uphold the same: It is true in natural Philosophy, and every man knows it. A weighty stone laid on a weak shelf breaks it down, and the same stone being laid in a soft muddy quagmire, sinks in. Therefore, I say, it is well known, that a thing of gravity must have a foundation of solidity to support it; because weight or 
* Gravitas est qualitas ad centrum vergeus & movens. Mag. Phys l. 3. c. 7. S. 8. Psal. 38.4.  gravity is a quality tending to the centre. And therefore David being sensible of the weight of his sin, and of his own weakness, saith, Mine iniquities are gone over my head, as a heavy burden, they are too heavy for me to bear.  
But on the other side, a thing that is light, a weak thing will support it and bear it up.  
A ponderous and weighty thing is not easily removed: 
Gen. 29.8.  We cannot water the sheep till they roll the stone from the wells mouth, say they. So the women going to the Sepulchre of our Saviour, said among themselves, 
Mark 16.3.  Who shall roll us away the stone from the door of the Sepulchre? They knew it would require strength to remove a weighty stone: For heavy things are not removed by a puff of wind.  
But things which are not heavy, but light they are easily removed, chaff is blown away with every puff of wind. 
Psal. 1.4.   
Now to apply only these two Rules to spiritual self-tryall.  
I say then that the soul that is of spiritual gravity, is founded upon Christ only. 
1 Cor. 3.11.  For other foundation can no man lay, then that is laid, which is Jesus Christ. He, 
Mat. 1.24.25.  and only He is the Rock of solidity upon which you may safely build the whole weight of eternal salvation. 
Heb. 5.9. Acts & Mon. Vol. 2. p. 427.  Therefore that gracious Martyr, and our Country man, Lambert cried out in the very flames, None but Christ, none but Christ.  
I say, that the soul that is of spiritual gravity, is so fixed and settled upon Christ, that it cannot be removed from him, neither by deceiving sleights, nor plain strength of men or devils. 
Mat. 16.16, 18.  For Christ (whom Peter made confession of) is the Rock upon which the Church of Christ is built: and neither the person of Peter himself, 
1 Cor. 3.11.  as Papists; nor his Confession, or his faith professed, as some others would have it understood: For the Apostle Paul (being not only 
* Rom. 8.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Pet. 1.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 3.11. Psal. 19.14.  led but carried by the holy Ghost) saith, other foundation than Christ can no man lay. And every gracious soul speaks thus; O Jehovah, my rock and my redeemer! From which place of holy Writ, we may safely thus argue.  
The Redeemer of the Church of God is the Rock upon which the same Church is built;  
But Christ only is the Redeemer of the Church of God:  
Ergo. Christ only is the Rock upon which the Church of God is built.  
The Major, or first proposition, is clear from the place alleged, 
Psal. 19.14.  Jehovah my rock and my redeemer, therefore one and the same person is the Rock and Redeemer of the true Church, and consequently of every gracious soul which is a member thereof.  

Gal. 3.13. Acts 4.12, 10. 1 Pet. 1.18, 19  The Minor, or second proposition, is as clear, for Christ hath redeemed us from the curse of the Law▪ Neither is there salvation in any other. We are redeemed by the precious blood of Christ, and no other way.  
The Conclusion doth undeniably follow upon the premises.  
Well then, the soul being thus built upon Christ, cannot be removed; 
Matth. 16.18.  for the Text saith, The gates of hell shall not prevail against it. The gates of Cities in those days were both places of Fortification, 
Godwin. Antiq.  as also of their great Consultations, so that it shows that neither Hell's power nor policy shall prevail against the soul that doth close kindly with Christ. The just (not only doth, 
Hab. 2.4.  but) shall live by his (own) faith. And what is the life of faith, but Christ living in the soul? 
Gal. 2.20.  For the Apostle Paul makes these Phrases equivalent and convertible, saying, I am crucified with Christ: Nevertheless, I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. Now the soul being by God the Father given to Christ, 
John 6.39. John 10.28. Rom. 8.35.37.  none can pluck it out of his hand. It may therefore triumph in the words of the same Apostle, who shall separate are us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay in all these things we are more than conquerors, thorough him that hath loved us.  
Therefore I beseech you, 
Psal. 4.4.  let every one of us Commune with his own heart upon his bed, in his most secret thoughts; and most retired from the world, Examine we our own hearts how it is with our poor souls.  
If you desire so to do, then try yourselves by these two rules following; and be well assured,  
All those persons are too too light that are not bottomed upon Christ the rock of our salvation. 
Psal. 89.26. Luke 13.3. Luke 18.11, 12 Matth. 5.20.  Except they repent they shall all perish: It is not a refraining from many sins and performing many duties (as did the Pharisees) that will carry one to heaven; alas, here was their overthrow, 
Rom. 10.3. Col. 2.7. Revel. 3.18. 1 Cor. 1.30.  they had no root in Christ, as every true Christian hath. And therefore Christ Counselleth all to come to him for all spiritual riches. For he is made of God to us wisdom, because we are ignorant and foolish, Righteousness, because we are sinful, Sanctification, because we have the remnants of Corruption still hanging about us; and Redemption, to recover us out of the snares of sin and Satan. So Paul did earnestly desire to be found in Christ his righteousness, 
Philip. 3.8 9, 10.  therein to be accepted before God, which is Justification: And also the power of his resurrection, which is Sanctification, 
2 Cor. 5.17.  to be made conformable unto Christ; for He that is in Christ is a new creature.  
All those persons are too light who are carried away with every wind of Doctrine, every fond conceit and erroneous opinion, 
Quot homines, tot opiniones.  of which the world (I think) is now fuller than ever it was; for now adays, how many men, so many minds. For the godly, 
Psal. 44.13, 14, 15, 16. Psal. 44.17.  they stick unto Christ in persecution; even in reproach and derision, and when confusion was before them, than they say, All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy Covenant. And when the Church found him whom her soul loved, she held him and would not let him go. 
Solomon's Song 3.4.   
Now there is a threefold levity in men.  
To be carried away from the Doctrine of wholesome truth, even as children tossed to and fro, 
Ephes. 4.14.  and carried about with every wind of doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive, saith the Apostle Paul. Therefore the Apostle Peter gives to all Christians, this Caveat; 
2 Pet. 3.17.  Beloved, seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own steadfastness.  
To be carried away from the practice of the ways of God in our general or particular callings, as in forsaking the assembling of ourselves together, 
Heb. 10.25.  as the manner of some is. Whereas we should exhort one another, and so much the more as we see the day approaching. 
2 Tim. 3.1, 5, 6, 7  For these are the last days, perilous times, Men having a form of godliness and denying the power of it: Of this sort (saith the holy Apostle) are they which creep into houses, and lead captive silly women, laden with sins, led away with divers lusts, ever learning and never able to come to the knowledge of the truth: 
Titus 1.11.  Whose mouths must be stopped, who subvers whole houses. Then such houses or households, who are led by them, are subverted. For the sacred Scripture calleth the attending upon God's holy ordinances, an approaching to God. 
Isa. 58.2. Psal. 73.27. Heb. 10.39.  And therefore, the withdrawing from them, is drawing back from God, and tendeth to perdition of the soul. And those that are carried away into sinful ways, as into fornication, 
1 Cor. 6.9, 10, 11.  idolatry, adultery, theft, covetousness, drunkenness, reviling or extortion, shall not inherit the Kingdom of God, except they be washed by the blood of Christ, and sanctified by his Spirit.  
For the gracious soul that hath had good assurance of God's love in Christ, upon good grounds; to be carried away from the sweet comforts that are of God in Christ, 
Psal. 42 5.  and for the soul to be cast down and disquieted, upon every trouble it meets withal, is also an infirmity. 
Job 15.11. Psal. 73.2, 7, 8, 9, 10, 11, 12  Are the consolations of God small with thee, or in thy estimation? Indeed a gracious soul may sometimes refuse to be comforted, but it is through his own infirmity, 
Psal. 34.8. The experience of T.H.  and forgetfulness of the most sweet taste of the Lords infinite goodness to his soul in his calamity, and his adequate fullness to supply his soul's necessities; for he hath sometime found by good experience, that it is better trusting in God naked, then in any creature, how richly soever clothed. And therefore the Apostle saith, 
Phil. 4.4.  Rejoice in the Lord always, and again I say, Rejoice.  
Most true it is, that the truly godly may be carried away, in any of these three Deviations, in some measure for a time, but the Lord will certainly bring them (and any other that belong unto salvation) back again unto himself, 
Matth 26.70, 72, 74, 75,  by true humiliation for their wander from him and his ways: for the Apostle Paul saith, 
2 Cor. 7.11. Phillip 3.15.  Let us therefore as many as be perfect be thus minded, and if in any thing ye be otherwise minded, God shall reveal even this unto you let us walk by the same rule, and he means the rule of God's Word, out of which the foregoing directions are taken.  
Use 3 The third Use of this point is, a Use of Exhortation to every one of us. Above all things (let each of us say) let me look that I be in Christ; 
Unum necessarium. Luke 10.42. Matth. 6.33. 1 Kings 8.38. Ezek. 36.31. Psal. 38 4. Isa. 44.3. Matth. 11.28. Isa. 50.10. Psal. 27. ult. Psal. 126.5, 6.  this is the one thing that is needful. Seek first the Kingdom of God and his righteousness, that is, the righteousness of Christ. Desire the Lord to show thee the plague of mine own heart, and to make sin a loathsome, burdensome thing to thy soul, and to give thee a heart to mourn and thirst after Jesus Christ, and then in his due time he will give thee eases only be content to wait patiently on the Lord, and trust in him, for God hath said, Those that sow in tears shall reap in joy: He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him. David had good experience of this truth, 
Psal. 40.1, 2, 3.  Waiting. I waited for Jehovah, and he inclined unto me, and heard my cry. He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a Rock, and established my go. And he hath put a new song into my mouth, even praise unto our God.  

A Caveat. Psal. 73.25.  But be sure then, that nothing in the world content thee, and satisfy thee but Christ himself. Many would have benefits by Christ, but seek thou Christ himself; let neither ease of mind, means of grace, esteem of Christians, nor gifts and parts (though good things) content thee; 
Job 27.8.  no not yet shows of grace: for hopes built on these things are but sparks of men's own kindling. 
Isa. 50.11. Job 18.14.  If thou hast no better hopes when thou comest to die, thou shalt lie down in sorrow, meeting with the King of terrors.  
Endeavour thou to walk in the ways of God, having a rule of his word, both for the action itself, the manner and end of performance of it; be obedient in all things to the revealed will of God; For a good man is too often out of his way: 
1 Kings 19.13.  What dost thou here Elijah? And the Devil will do all he can to beguile us, and apply a promise of Scripture too, though abused and wrested: as he deal with our Saviour to persuade him to cast himself down from the pinnacle of the Temple, he told him, it is written, He shall give his Angels charge concerning thee, 
Matth. 4.5, 6.  and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone; but he left out these words, in the promise, in all thy ways, for so the words run in the Prophet. 
Psal. 91.11.  For he shall give his Angels charge over thee, to keep thee in all thy ways, etc. And very sad have been the miscarryages of some of Gods own people, while they have gone out of their way; and yet God, in his time, hath brought them into their way again; even by weeping cross, and hell gates, as it was with Jonah, who being hidden to go to Nineveh, 
Jonah 1.1, 2, 3, & 2.2, 7.  will needs sail to Tarshish.  

Lam. 3.39, 40. Matth. 6.12. 2 Cor. 7.11.  Look over thy ways, and beg pardon of thy sinful failings, with godly sorrow, and humble confession of them: if they be secret sins, confess them to the Lord only, if comfort may be so obtained: but thy known sins confess thou to the Lord before his people, and give glory to God: 
1 John 1.8, 9 Psal. 32.5. James 5.16. Joshua 7.19. Heb. 12.14. Verse 4. 2 Cor. 7.1.  And withal. Fellow peace and holiness, without which holiness, no man shall see the Lord: strive against sin, according to that exhortation, Having therefore these promises (dearly beloved) let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.  
Be sure to rely only on the blood of Jesus Christ, to wash thee from all thy sins; 
1 John 1.7. Dan. 9 17, 18, 19  look only to the free mercy of God in Christ; put nothing of thy own works to it in point of justification, and it will do well; 
Rom. 3.28. Philip. 3.9, 10. Psal. 31.3. Psal. 139.24. Isa. 48.17. Psal. 1.4. Psal. 7.3.18, 19 Prov. 1.27. Matth. 3.12.  yet as hearty desiring to feel experimentally the power of Christ working grace in thee, as to enjoy the benefit of his merits; and therefore beseech him to lead thee in the way thou shouldst go, and to teach thee to profit more and more.  
Use 4 The next Use, is a word of Terror, to both the open wicked and hypocrites; they shall be found as light as chaff, suddenly blown away to utter destruction, by the whirlwind of God's just wrath, for Christ will thoroughly purge his floor, and burn up the chaff with unquenchable fire.  
Use 5 The last Use, is a word of sweet and strong consolation, to every soul that depends truly on Christ. Go on and prosper (good soul) in so doing. 
Isa. 26.4.  Trust thou in the Lord for ever, for in the Lord Jehovah is everlasting strength. Happy art thou o true Israelite, who is like unto thee, 
Deut. 32.29.  o soul saved by the Lord, the shield of thy help? 
Luke 12.32.  and who is the sword of thy excellency? Fear not little flock, for it is your Father's good pleasure to give you the Kingdom. 
Rom. 8.32.  For if God did not spare his own Son, but delivered him up for us all; how shall he not with him also freely give us all things?  
Object. O but (saith the poor soul) I dare not say, Christ is mine; oh that I had good grounds so to say!  
Answ. But dost thou indeed desire Christ alone, above all things? dost thou long for him and thirst after him, and will nothing else satisfy thee? Then I say, certainly he will satisfy thee with himself in his due time, for his promise is to pour waters upon the thirsty, and stoude upon the dry ground. 
Isa. 44.3.   
Also love to eve is as well, if not better, perceived in the soul in which love dwells, by its sad longing after one in his absence; as by its joyous embracing the same party being present: both which, being in truth, are sure evidences of true love. 
Cant. 1.7.  Then if we have such long for Christ, we love Christ; And if we love Christ, it must needs spring from his love to us first. 
1 John 4.19.  We love him (saith the Apostle) because he loved us first: for flesh and blood never taught any soul to love Christ truly: 
Rom. 5.5.  But the love of God is shed abroad in our hearts, and that makes us in some measure of truth to love him, 
John 13.1. Jer. 31.3.  and those that Christ loves, he loves to the end, even with an everlasting love.  

Psal. 94.19.  Therefore oh poor soul, in the multitude of thy thoughts (thy desirings and long after Christ alone) let these consolations of God delight thy soul. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is plain, he there means the consolations of God, for the gracious soul is there speaking unto God; and saith, thy consolations, as the Hebrew word, coming of the Radix [Nacham] signifieth. 
Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consolatus est.   
Give me leave (Beloved) to speak only a few words of the last Doctrine.  
Doct. 3 That when profane men are most sinfully secure, then is dreadful judgement most near. As King Belshazzar, now in his drunkenness and rude profaneness, was strucken with fear and trembling, 
Mr. Dering on Psal 78.70.  and that night he was slain too. And (as a late worthy labourer in God's harvest, whom we mentioned before; 
Luke 16.1.  well observed,) the unjust Steward never lived more riotously then when his Lord was even at hand to call him to his accounts. The foolish Virgins are never faster asleep, 
Matth. 25.6.  then when the Bridegroom is ready to enter into his wedding chamber. The children of this world are never more busily occupied, than the night before their souls shall be taken from them. The son of perdition shall never be more lofty then in these latter days, 
2 Thess. 2.4.  when he shall be revealed; (let me add) and very shortly be destroyed.  

A little before the victory at Nas●by, June 14▪ 1645.  So have we known it in this our native country; the enemies of God were never so proud and insulting, as they were a little before their unexpected downfall, according to the saying of Solomon Before destruction the heart of man is haughty: and before honour is humility. 
Prov. 18.12. Jam. 4.6.  For God resisteth the proud; they are aspiring, and think to climb up to honour; but God mightily resists them, and throws them down to shame and destruction. 
Prov. 3.35. Dan. 12.2.  For shame is all the promotion that such fools shall have at the last.  
The Reason why dreadful judgement is most near when wicked men are most sinfully secure, is; 
Reason.  
Gen. 15.16.  because their sins are now grown to such an height, that God in his justice must needs cut them down.  
Even as when God did suffer Haman to contrive his plot, 
Hest. 5.9. & 5.14. & 7.9. 1 Cor. 10.5. to 12. Use  and bring it near to the execution, than he hanged him up, as an ensample to all such wicked ones from that time to the end of the world.  
All the Use that I shall make at this time of this point, is, a word of dreadful terror and amazement to all such as rush on desperately and carelessly in their sinful courses, as the horse rusheth into the Battle, 
Jer. 8.6.  and put far from them the thoughts of the evil day. But what will ye do in the day of visitation, 
Amos 6.3. Isa. 10.3.  and in the desolation which shall come from far? To whom will ye flee for help? And where will ye leave your glory? For the same Prophet's words shall be verified in due time: The sinners in Zion are afraid, 
Isa. 33.14.  fearfulness hath surprised the hypocrites: who amongst us shall dwell with the devouring fire? Who amongst us shall dwell with the everlasting burn?  
Object. Look you to yourself, (will some say) we care not: we look to do as well as you, we fear nothing.  
Answ. That's too true, it may be, indeed: 
1 Thes. 5.3. Deut. 29.19, 20.  For when they shall say peace and safety: then sudden destruction cometh upon them, and they shall not escape. And he that heareth the words of this curse and blesseth himself in his heart, saying, I shall have peace though I walk in the imagination of mine heart, to add drunkenness to thirst; The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in God's book shall lie upon him, etc. And I myself, 
Jer. 21.5.  (saith Jehovah) will fight against you, with an outstretched hand, and with a strong arm, even in anger and in fury and in great wrath. 
Numb. 14.23. Psal. 2.10, 11, 12.  And as he said, Who shall live when God doth this? Be wise now therefore, O ye Kings; be instructed ye Judges of the earth: Serve the Lord with fear, and rejoice with trembling. Kiss the Son lest he be angry, and ye perish from the way, when his wrath is kindled but a little: Blessed are all they that put their trust in him. Now consider this, 
Psal. 50.22.  ye that forget God, lest I tear you in pieces (saith God) and there be none to deliver. Oh that they were wise, 
Deut. 32.29.  that they understood this, that they would consider their latter end. 
Jer. 13.17. Heb. 6.9.  But if ye will not hear it, my soul shall weep in secret places for your pride, etc. But beloved I am persuaded better things of you, and things that accompany salvation, though (out of the sincere love I bear to your souls good) I thus speak.  

Heb. 12.9.  The Father of spirits give us hearts to make such use of these things, as we may never come into that woeful place of everlasting burn and devouring flames, where the worm shall not die, 
Isa. 66.24.  neither shall the fire be quenched. But the Reprobates shall be tormented, 
Mat. 13.49, 50.  continually without any intermission; and there shall be yelling, weeping, and gnashing of teeth to all eternity.  

2 Tim. 2.7.  Consider what hath been spoken, and the Lord give you understanding in all things.   
FINIS.   

I will here annex these things to be seriously considered of by us.  
The Reformers, in the beginning of this Century, 

In the Book of Common Prayer.  
In the preface before the Commination.   did publish their acknowledgement that they attained not to that primitive Discipline which they desired; Saying,  
There was a godly Discipline in the primitive Church, which is much to be washed that it might be restored again.  
Some have acknowledged God's expectation, 

A Song of thanksgiving for God's wonderful works, never to be forgotten, 1588.  
Printed, 1625.   and our neglect of proceeding in Reformation: saying, 
God waited long for our return  
Unto a purer strain:  
But we cast off his Word with spurn,  
And horrible disdain.   
Some also, in this Century, 
An Exhortation to the Bishops, Printed, 1620.  have foretold the fall of the proud Prelates: saying, 

Come down ye Bishops, fear a fall,  
Your Kingdom begins to shake,  
The hand is writing on the wall,  
Which makes your knees to quake.   

Your building like a tottering wall,  
Your groundwork laid in sand:  
Come down it will, take Babel's fall,  
Sure long it cannot stand.   

It is not Jeroboams calves,  
Can save you I am sure:  
Nor yet your cruel Canon Laws,  
Can make your Kingdom dure.   — Also Mr. Brightman, on Rev. 3.  


Acts & Mon. Vol 3. p. 877, & 878.  
Anno Christi, 1558.   The fulfilling of the Prophecies of God's servants, even of those that lived in this Age. as,  
The Prophecy of Roger Holland, Martyr, fulfilled in ceasing the Papistical bloody persecution.  
The Prophetical Excommunication pronounced by John Corneford, Martyr, against persecuting Papists, 

Vol. 3. p. 89 ●. Anno Christi, 1558.  
An Christ. 1641   fulfilled in their loss of that power within six days after.  
The fulfilling of the abovesaid Predictions, in the fall of the proud Prelates in England.