THE CHURCH'S TROUBLES AND DELIVERANCE, OR, Certain Sermons tending to show the Reasons why the Lord doth sometimes bring his People into extremities, with the blessed issue and fruits thereof, on Gen. 22.14.  
Also divers Arguments giving good hope that yet God will be gracious to ENGLAND, and not deliver us into our enemy's hands.  
Also somethings briefly on REV. 11.7. to 14.  
BY THO. MOCKET, Mr. of Arts, and Preacher of God's Word at Holt in Denbighshire.  Prov. 22.3. 
A prudent man forseeth the evil, and hideth himself; but the simple pass on and are punished.  Psal 37. v. 12. 
The wicked plotteth against the just, and gnasheth against him with his teeth  v. 13. 
The Lord shall laugh at him; for he seethe that his day is coming.  v. 24 
Though the righteous fall, he shall not be utterly cast down; for the Lord upholdeth him with his hand  v. 39 
The salvation of the righteous is of the LORD; he is their strength in time of trouble.  
Quid mirandum si Sancti quoque viri malis premantur? sive ad limi quantumvis exigui purgationem, sive ad virtutis explorationem, sive denique ad imbecillorum cruditionem.  D. Nazianz. in Orat. 19 in funere Patris. 
LONDON. Printed for Christopher Meredith, at the Sign of the Crane in St. Paul's Churchyard. 1642.   

TO THE RIGHT WORSHIPFUL, Sir Richard Newport, KNIGHT, the LADY Margaret Bromly Relict to the Honourable judge Baron Bromley, Sir Ed Broughton Knight, and the Worshipful Mr Rowl Barker of HAYMAN, Mr. Fra. Charleton, Justices of the Peace, Mr Will. Stevinton, and Mr Ric. Davis, Esquires, Grace, Mercy and Peace be multiplied.  
Sirs,  
YOu may wonder that such an obscure person as I am, and living in so remote a corner of the Kingdom, should (in this learned age, wherein so many elaborate Pieces of special worth have been printed) publish any thing: Yet knowing the subject to be very suitable to the times (and you know what the Wise man saith of a word spoken in its season)▪ A word spoken in due season, how good is it? it is like Apples of gold in Pictures of silver, pleasing and profitable, and finding the matter handled in it comfortable and profitable to myself, and well relished and desired by some others, being hearty desirous to further the public good, and profit others, I have ventured to present it to the public view and use. And be it so, that this slender Treatise (at first intended only for a Country Auditory) be indeed but as the Goat's hair among the fine twined linen, silk, purple, silver, gold and precious stones, that was offered towards the building of the Tabernacle; yet there is use of that also. Be pleased therefore to accept of it, which I assure you is as rich in affection as the most cho●se pieces are in worth; which I do humbly present (as to the World in general so) in particular to you (My much honoured and worthy friends) for your particular favour and expressions towards me and mine. If you or any others shall reap any good by it (which is my hearty desire) let God have all the praise, and me your prayers.  
And do you (I beseech you) labour more and more to lay out yourselves every way to the utmost, for the public good, and against the public enemies of the King and Parliament, especially in your most hearty affections, and fervent, frequent prayers for the peace and prosperity of our jerusalem, and to return praises some ways answerable for mercies received. Thankfulness for benefits received is an holy kind of begging, and a preparative to more and greater mercies and deliverances, which only he can give (and therefore will be sought of us for them) whose Throne of grace we have still more cause and encouragement to frequent. 
Ezek. 36 37.  The fire of civil dissension is broken out here at home, beside the great and lamentable ruins it hath made abroad in Ireland and Germany. Oh! cast on a few tears to help quench it, and you shall so much the more engage him unto you, who will remain,  
The hearty desirer of the public, and your particular truest good, TH. MOCKET.   

IT is this day ordered by the Committee of the House of Commons in Parliament concerning printing, this one and twentieth day of July. 1642. that this book entitled the Church's trouble and deliverance be printed.  
John White.   

THE CHURCH'S TROUBLES and Deliverance.  GEN. 22.14. 
And Abraham called the name of the place jehovah lireh, as it is said unto this day, In the Mount of the Lord it shall be seen.  

WE have here an argument of praise for a great deliverance out of great extremity, as we may see by the former verses. God having given Abraham a son in his old age, and promised that in him all the Nations of the Earth should be blessed, doth in this Chapter command him to offer him up for a  offering unto God, Abraham obeyeth, goeth to the place that God had appointed, built there an Altar, laid on the wood, bound his son Isaac, laid him upon the Altar and stretched forth his hand to slay his son, than God called unto him and bid him stay his hand, and spare the child, and in his stead to offer up a Ram there ready for him in a bush, hereupon Abraham (as is related in this verse) sets up a monument of this great providence of God in sparing his son, And Abraham called the name of the place Jehovah-ji●eh. That so eminent a mercy and deliverance should not pass away with the time, but be for ever remembered; therefore the Lord also delivered it in a Proverb, As it is said unto this day, in the Mount of the Lord it shall be seen.  
The words are a divine Record or Monument erected to perpetuate the memory of this great deliverance out of a great extremity, into which Abraham and Isaac (in whose house the Church of God then was) were brought, wherein we have,  

1. The place where.  
2. The reason why, And  
3. The manner or means by which the remembrance of this so great a mercy is perpetuated.   
1. The place where it was. In the Mount, viz. Mount Mori-Jah, ver. 1.  
2. Why he there erected this Monument, viz because God sees and doth provide an offering and deliver his son Isaac, 
Heb. 11.19.  Abraham received him as from the dead, an extraordinary favour, and therefore Abraham was much affected with it, and reason he had to be so, affection in him towards his son, natural as his son, spiritual as the Son of the promise.  
1. Natural, he had a natural ●ffection to him, 1. as his son, 2. as the son of his old-age, 3. his only son, 4. beloved son, and 5. the last that he was ever likely to have. Old Jacob would go mourning to the grave, because Joseph was not, though he had many other sons and a Benjamin, a beloved son also. This affection so fare prevailed with David, that he for Absolom broke out into a bitter and pathetical expression, 
2 Sam. 18.31.  O Absolom, my son, my son, would God I had died for thee. How much more cause had Abraham to have mourned for isaac, had he been sacrificed, especially by him his Father. What would all the world say? What is Abraham, the only precise fellow in the world, become 1. a murderer, and that 2. of an innocent child, 3. of his own child, 4. the child of his old-age, 5. his only, 6. beloved child? now fie upon such a fellow he is not worthy to live, these be your Professors, these be the people of God, see what a Religion they have? and therefore he had great cause to rejoice greatly ●t the preservation and deliverance of Isaac from so near and imminent a death. But  
2. Much more cause had he to rejoice, if we consider the spirituall ●●ound of his affection, as 'tis likely he did, 
Gen. 12.3.  That he was the child of promise, the seed of the Church, in whom God had promised that all the Nations of the Earth should be blessed, and s●●●● deliverance was a public deliverance and mercy to all the Church of ●od, Isaac the seed of the faithful, and of whom the M●ssiah should come▪ is now delivered, and that after a wonderful manner, in the very nick of time, when there was l●●● hope of so great a deliverance and mercy. Here is the grou●● of his ●ffection and occasion of erecting this Monument in token of thankfulness for so great a mercy.  
3. How and by what means, the remembrance of this great mercy and deliverance is perpetuated, and that is two ways.  

1. In the name of the place, Abraham called the name of the place Jehovah-jireh.  
2. In a Proverb, which is a short and pithy saying, which therefore doth make more impression in the mind then other sentences usually do, and therefore is the better and more easily remembered, As it is said to this day, In the Mount of the 
* jehovah.  LORD it shall be seen.   
The scope of this place is to help the people of God against discouragement when they see it go hard with the Church, that they are brought into great straits and exigents, that there is no help for them in the world, yet they must not distrust or be discouraged, flag and hang the wing as men out of hope, for In the Mount of Jehovah it shall be seen (i. e.) in great straits or extremities the Lord will show himself to be Jehovah, the God that giveth being to his promises for his people's comfort, that will help them in the fittest time. Whence observe 3. main points in order thus,  

1. That God sometimes brings his people into the Mount, into some great strait, into some great extremity or other.  
2. That God will be seen in the Mount, he will help and deliver his people in their extremities.  
3. That such mercies and deliverances should be specially noted, and the remembrance of them perpetuated. Of these God willing severally and in order, and first of the first.   
That God doth sometimes bring his People into the Mount (i.e.) into some great strait or other, 
Doct. 1.  that they know not what to do, nor which way to turn themselves.  
Examples there are very many, both in the sacred Scriptures and in ecclesiastical Stories, of which take a few, which I will but mention (and not largely relate) unto you.  
Abraham here was come into the very top of the Mount, to the greatest extremity, to the highest point before God called unto him and gave him a dispensation, the Altar was made, the wood laid on, Isaac bound and laid on the wood, and Abraham was putting forth his hand to slay his Son, there wanted but a moment of time to do that which all the world could not undo, Isaac had been slain and offered for a  offering unto God.  
So Israel was in Ægypt a land of affliction (not in Canaan a land of promise) that was somewhat to humble them; 
Exo. 1 etc. 5.7.8.9. & 10.  the King was against them and oppressed them, that was more, he slew their male-childrens and afterward drowned others, this was more grievous, this riseth high, after that their task was doubled, which still added to their misery. Then again at the Red Sea, the enemies were armed behind them, the rocky mountains on each side, and the Sea before them, nothing probable but death in their eyes. In the wilderness the fiery Serpents, so great wants of water, bread and flesh, that Moses himself did doubt whether it were possible that so great a multitude could there be provided for, 
1 Sam. 13.22.  unless all the flocks and herds be slain. All Israel in saul's time was brought to that extremity, that their mighty enemies the Philistines came against them, they had neither Sword nor Spear, save only Saul and Jonathan.  
So the Church of God, 
2 Chr. 13, 14, 15.  all judah in Abijahs time, were encompassed round about with their enemies, a great army. So again in Asaes' reign, when Zerah the Aethiopian came against judah and jerusalem with an host of a thousand thousand and three hundred Chariots. 
2 Chr. 14.9.  In Iehoshaphats days by the children of Ammon, Moab and mount Seir, 
2 Chr. 20.3, 10, ●●, 22.  against whom judah had no might nor knew not what to do, their enemies were so exceeding many and mighty. Under Hezekiah, 
2 Chr. 32.  when Senacherib and railing Rabshakeh came against him and his people.  
Again, In the Babylonian Captivity, 
Ezek 37.3, 4, 11.  they were all as dead b●nes, under a most potent enemy, and that near 70. years, when they might have thought God had quite forgotten them. So in Hosters' days, 
Host 3.7, 12, 13, 14, 15.  the Decree was sealed to kill and destroy all the jews in all the Provinces under Ahashucrus.  
Instances in particular persons, we have many, as in 
a 1 Sam 23 25.  David in the wilderness of Maon and sundry other times, as at 
b 1 Sam. 30.6.  Ziglag, in 
c jon. c. 2. & 3.6  jonas, 
d Hest c 3. & 6.  Mordecai, 
e Dan c. 3. & 6.16.  Daniel, the three Children, 
f 2 Cor. 11.23, 24, 25.  Paul often, 
g Act. 12.  Peter and many others.  
So if need were we might out of the Histories of the Church bring many instances to this purpose from the Primitive times hitherto, even a large Volume of them, but what needs more instances to prove so evident a truth which none denyeth? Now  
The Reasons why the Lord will sometimes bring his people into great straits, 
Reason's  may be taken from the ends of the Lords providence in afflicting his people and bringing them into great extremities, which are these,  
1. To humble his people the more, and so make them more fit for mercy; every godly man is not fit for every mercy, fit for deliverance, much less others that are not such, they would be proud, unthankful, abuse mercies. An humble man is the only fit man for mercy, as an empty vessel is only fit to receive, not the full vessel; all precious liquor is spilt that is poured on it, and the seed lost that is cast on unplowed ground; as the honey comb to a full stomach, so are mercies and deliverances to an unhumble people; therefore, it is said, 
1 Pet. 5.5.  God resisteth the proud and giveth grace to the humble and meek, as the Baker doth not set his bread into the Oven (though it be handled and ready) till the Oven be through hot, so neither doth God bestow (especially great) mercies upon a person or people till they be humbled, heated with desire after and prepared for it: as a Husbandman doth not cast his seed into the ground, till the time and season of the year and the ground be ploughed and fitted for it: so here. And this is the first reason God doth sometimes bring his people into extremities to humble them and make them fit for mercy: So now to make them fit for the mercies preparing: I do not say that all the people in the Land must be prepared, that will never be, but a considerable number is needful, and all should labour to be such.  
2. The Lord doth it to prove both the affection and obedience of his people.  
1. Their Affection, their faith, patience and love to him, to see how they will trust in him, and cleave to him in evil times, and how they will bear evils, whether they will love their ease, liberty, profit, or any other thing, or himself most, v. 1. it is said, God did prove Abraham, and therefore said unto him, 
Gen. 22.1.  Take now thine only Son Isaac whom thou lovest and offer him up for a burned Offering, etc. Now God's intent being to prove Abraham's faith and love to him, to see whether he would cleave unto him, and did love his God or his son most, therefore he lets him go on to the very point, he might have given him a dispensation before he came out of his doors, when he saw him preparing, or in the way, but he did not till it came to the uttermost, that he might fully try him, and then God says, Lay not thine hand upon the child, 
V●●. 11, 12.  for now I know that thou fearest me, seeing thou hast not withheld thy son, thine only son from me. As among men many friends promise fair, but when it comes to the very point, than it appears what they are indeed: So here, such as profess friendship unto God are known when they are tried at a pinch or straight.  
2, So likewise, to prove their Obedience, the Lord doth sometimes put them on it to the uttermost, sometimes he gives them such commands, that they are put into many straits, 
So it w s w●th 〈…〉, & so with Daniel, D●. c. 3. 〈◊〉 6.  as here Abraham, if he should kill his son all the Heathen would cry out upon him for it, if he should tell them that God commanded him so to do, what would they think of the true God? How blasphemously would they think and speak of him and of the true Religion? If neither of these, yet he should lose his child, his only son whom he loved dear, and the child of promise. If he do it not, than he incurs God's displeasure. This the Lord puts his children upon it to see if they will obey him, when it comes to matter of great less or suffering.  
3. God doth it to manifest to the whole world and to themselves the truth and strength of that grace he hath given them, and so will glorify himself in the work of his own grace wrought in his people, v. 1. it is said, After these things God tempted Abraham: So Christ after he was baptised, 
Mat. 4.1.  and had received extraordinary evidences of God's favour from Heaven, He was led into the wilderness to be tempted of the Devil, and so tried; And Paul had a Messenger of Satan, a thorn in the flesh to buffet him long, though he prayed earnestly to have it remooved, this to manifest the truth and strength of grace he had given them, whereby he brings much glory to himself; 
3 Cor. 12.7, 8, 9  their cheerful going on through great straits, doth arguestrength of grace, and Gods great power in them.  
All the while the godly are in prosperity, wicked men are apt, and oft do charge them with hypocrisy and call them hypocrites; but afflictions do discover the truth of their graces. All the while job was in prosperity, his sincerity was not known to his enemies, therefore Satan challenged job to God for an hypocrite, 
job 1.  but his great affliction did manifest him to be no hypocrite, but a sincere, upright hearted man truly fearing God, Virtus magis conspicitur in adversis, Virtue is most conspicuous in adverse times, as a Candle shines clearest and gives the best light in the night, and so the stars which are not seen in the day shine brightest in the darkest and coldest winter nights: So grace will then most show itself, when a man is brought to the greatest exigent under heaviest affliction. Paul's excellent graces, patience, wisdom, faith, courage, etc. had never been so conspicuous, had it not been for his great afflictions and troubles, nor Abraham's faith, nor jobs patience, nor Moses meekness. If there were none or no difficult diseases, there could be no trial of the Physicians skill; the house builded on the sand, seemed to have as fair and good a foundation, as that on the rock, till a great storm came and the winds blue: Prosperity is as the grave that buries many excellent graces of God's children, but affliction like Christ's resurrection (as it were) opens the graves and manifests them to the world, and so God's g●●dnesse and power in them.  
As to others so to themselves the truth and strength of their graces are apparent, often times hereby they come to see that grace and strength (not of, but) in themselves which they saw not before, hereby it appears they are sons and not bastards, seeing their heavenly Father so tendering their soul's welfare that he will rather punish them, and that sharply, afflict them and that sore sometimes, then let them go on in sin to their hurt and destruction. See full to this purpose, Hebr. 12.6, 7, 8.  
4. The Lord often brings his people into great straits, to quicken them to duties, meditation, searching of the Promises and passages of God's providence to his people formerly, especially to fasting and prayer. Those that at other times are negligent and superficial in duties, yea wholly neglect them; profane persons will in their straits seek unto God, and others will be more frequent and fervent in duties, I will go and return unto my place (saith God) In their affliction they will seek me early. 
Hos 5.15. Isa. 26.16.  Lord (saith the Prophet) in trouble they have visited thee, they poured out a prayer when thy chastening was upon them. All the while the Sea was calm the Soldiers and Mariners were merry and thought not on God, but when in great danger then every man is busy to call upon his God, 
jon. 1.4, 5, 6.  jonas was roused up with detestation of his sluggishness at such a time, Awake what meanest thou o sleeper, arise, call upon thy God. When David was in the mire, in the deep waters, in great danger and trouble; Ionas in the Whale's belly, when the Ship was in danger; and when Peter was ready to sink, than they cry, Lord save us we perish; So jacob when wrathful Esau came against him, he wrestled all night with God, If God had delivered him at the first, he would not have wrestled with God as he did, and so have miss the blessing also, which he received with the name of Israel, so jehoshaphat, Abijah and Israel, and judah often. As it is said of our blessed Saviour, 
Lu. 22.44.  that being in an agony, he prayed more earnestly, so it is true in all his members, though they pray at other times constantly, yet in their great straits and extremities, they pray oftener and after another manner then at other times, more feelingly and fervently, even the worst of men will in their extremities seek unto God, In their affliction they will seek me early, because then, when other means fa●le, there is none else to help, and therefore they must go unto God, and seek help from him or perish. And so it puts them upon other religious duties, which at other times, it may be, are wholly or much neglected.  
5. The Lord doth it do exercise, and so brighten the graces of his Spirit in his people, which otherwise will decline. The best pearls and adamants will wax dusky with long lying in a close Cabinet, grow dull and lose their colour, though they retain their substance and virtue, but diamonds the more they are worn, the brighter they look and are more resplendent; iron with long rest will gather rust, but the more it is used the brighter it is; hence so many rusty Swords in this Kingdom, till these troubles give occasion to brighten them: So all the graces of God's sanctifying Spirit, though they will not decay in respect of their substance and habits, yet they will (as it were) grow dusky, but the more they are exercised, the brighter they are. Afflictions are Gods file to burnish our spiritual armour, make it more bright and serviceable.  
6. By exercising the graces of God's Spirit in times of trial, (some of which have little or no use in times of prosperity as patience and some other) they are also much increased, 
Mat. 7.17.  and the Saints made more fruitful, and therefore God brings them into troubles and extremities many times. Afflictions are therefore compared to waters, to rain; as the rain falling on the Earth makes it fruitful, the seed to grow, the grass to spring, so afflictions sanctified will make barren hearts and lives fruitful in grace and all good works. We are like rough, hard, cloddy ground that is not fit to be manured till softened and broken, and it is not every little shower that will do it, it must be a ground shower that soaks through: so afflictions seem but as the rain to fasten us and make us more pliable to his blessed will and more fruitful, which are sometimes in such a temper, that it is not every small affliction that will do it.  
Therefore it is that James saith, My Brethren count it all joy when ye fall into divers temptations, 
Jam. 1, 2, 3, 4.  knowing this, that the trial of your faith, (viz. by afflictions) worketh patience (one grace begetteth another) and let patience have its perfect work, that ye may be perfect and entire, wanting nothing If a man pull off a plaster too soon, it will not work a perfect cure: so here, let patience (to wit, in bearing afflictions) have its perfect work, that, etc. Implying, that if patience have its perfect work, it will make a Christian perfect and entire, wanting nothing. They (saith the Apostle (namely) earthly fathers) chastened us after their pleasure, 
Heb. 12.10.  but he (i. e. God) for our profit, that we might be partakers of his holiness. 
2 Cor. 4.16.  Paul saith, speaking of afflictions, That as our outward man decayeth, our inward man is renewed daily. As the waters that lifted up the Ark, the higher the waters were the nearer the Ark was to Heaven: so afflictions, though they seem to cast men low in the eye of the world, and their own eyes also, yet they mount a man higher towards God and make him after a sort a complete Christian, that you may be perfect, saith the Apostle, and entire. There are 2. parts of a Christians obedience, active and passive, doing and suffering and both these together make a man a complete Christian, for parts, though not for degrees of obedience.  
That which the Poet said of virtue, 
Affl●ctiones forten reddu 〈◊〉 fortioreus Chrys Hon. 2. ad The▪ 2.  virescit vuluere virtus, virtue gets strength by wounds, so grace by afflictions, and as in brave generous spirits, difficulties do heighten their courage and resolution, so here great afflictions and great straits do raise a Christians graces, his faith, etc. to a higher pitch, as Camomile the more it is trodden, the more it spreads and the sweeter it smells, and so do spices the more they are pounded, and a Pomander the more it is rubbed, and vines that are often pruned, the better they bear; so the graces of the Saints, the more they are exercised, the more they grow: as physic though it be bitter and sometimes violent and churlish in the working, yet the body afterward is the stronger by it, for it purgeth out the corrupt malignant humour that doth weaken the body, so do afflictions and troubles, though sometimes great and grievous, for the present, yet they do good, they are a means to beget and increase spiritual strength.  
Thus Afflictions and trials do, as discover grace, so increase it by exercising of it, Actus intendit habitum, saith one, 
Bellar.  si nervosè fit, the act doth increase the habit if it be done with all a man's might, so do strong afflictions, great trials, for they put a man's upon the exercise of all the grace he hath, to put it out to the uttermost.  
7. The Lord often brings his people into great afflictions, as to try and improve the graces of his Spirit in them, so likewise to discover corruption. Great afflictions, great trials do discover much corruption: Peter thought himself much better than he was, till the trial came, and then his unbelief and cowardice in Christ's cause appeared. There were some who in Q. Mary's days and other times of persecution made boast they would suffer much for Christ, as Peter did, and went on far, but when it came to the pinch, to the point of suffering, they drew bacl, we are generally like Hazael, 
2 Kin. 8.12, 13  apt to think we have no such foul corruptions in us, such vile lusts, but Schola crucis, Schola lucis is true also in this sense, it discovers much corruption, and the greater the trial is, the more corruption will appear, witness Jobs carriage in his sufferings. The flesh is like a cunning enemy, that will not discover all his strength till he come to a pinch of need, and then pulls out all he hath.  
Quest But you will say, what good will this do?  
Answ. Much, for sin being discovered may more particularly be confessed, bewailed, repent of, opposed and amended; but more of this in the next.  
8. The Lor● sometimes brings his people into great straits, as to discover, 
Tunc anima purgatur, quum propter Deum premitur, Chrys. Is. 1.25. & 27.6.  so to purge out corruption and pur sie his people from the dross and filth of sin. I will turn my hand upon thee (saith God) i e. bring troubles upon thee (and mark what follows) and purely purge away all thy dross, etc. And Cap. 27. By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin, by this, that is by afflictions and troubles, as appears by, v. 7. So in Daniel, 
Dan. 11.35.  Some of them of understanding (i. e.) of the godly (who only are truly wise) shall fall, i. e. into afflictions and great troubles, not to break and destroy them, 
Dan. 12.10.  but as it follows, to try and to purge them and make them white. And again, Many shall be purified and made white, namely by the great troubles of the Church. So godly Zechariah, I will bring the third part through the fi●e, 
Zach. 13 9  and will refine them as silver is refined, etc. now we know the end of the Refiners casting his metal, be it of silver or gold, is not to waste and consume it, but to purify, do a way the dross and make it more precious: and so doth God deal with his people, when he casteth them into the fire of affliction. Indeed afflictions and troubles in their own nature drive men from God; if God follow a wicked man with grievous plagues and troubles, if they have their own proper work and effect, they make him more impatient and raging even to blaspheme sometimes, and the more grievous are their troubles, 
Rev. 16.9, 11.  the more outrageous evil men are, They were scorched with great heat and blasphemed the name of God, and repent not to give God the glory, but blasphemed the God of Heaven, because of their pains,— but God makes them to work this good e fect in his people, contrary to their own nature, therefore (saith Job) When he hath tried me I shall come forth as gold. 
job 23.10. Hos. 2.5, 7.  When Israel went a whoring after her Idols, God hedged up her way with afflictions and troubles, there resembled to thorns and that made her to return to God. 
2 Chron 32.  All the while Manasses had his Kingdom and prosperity, he did multiply transgression, but when God had stripped him of his honour and pleasure, and carried him into Babylon, and bound him with chains, than he humbled himself greatly and turned from all his evil ways to God. 
Luk. 15.  So the Prodigal, while his money and credit lasted he swaggered it out in voluptuous courses, but great extremities of want drove him to consider his ways, leave his evil courses, and return with tears in his eyes and sorrow in his heart.  
As of waters the running water is purest and wholes most, but that which stands still will gather mud and purify: so it is with the godly, and the way to refine them is to drive them as men do their wines from off the lees, from vessel to vessel, from one trouble to another; that is the way to refine them from the lees of sin, which otherwise they will be apt to settle upon, 
Ier 18 11.  as Moab did. Moab hath been at ease from his youth & he is settled on his lees, & hath not been emptied from vessel to vessel, neither hath he gone into captivity therefore his taste remaineth in him, and his scent is not changed.  
9 The Lord doth it to keep his people from committing many sins for the future. If we had all things to our desire and lived in prosperity but a while, we should wax wanton, go on securely in our own ways, 
D●ut 32.15. Ezek. 16 7. to 16 2 Chro. 12.1. 2 Chro. 26.16.  and be ready to lift up the heel against God, as J●jurun did when he waxed fat. So also did Israel in Ezekiel's time. So did Rehoboam when he had established the Kingdom and strengthened himself, He forsook the Law of the Lord and all Israel with him, and Vzziah when he was strong, his heart was lified up to his destruction, and so Hezekiah: and what did salomon's great peace and prosperi y, 
Isa. 39.2.  but beget in him abundance of lusts? Because they have no changes, 
Ps. 55.19.  therefore they fear not God, saith David, Troubles, especially great straits make men stand in awe of God, and so do prevent sin as well as purge out sin; afflictions are like a hedge of thorns or wall by the way side, that keep men from breaking out, and stepping a side as otherwise they would. Afflictions are God's rod, to keep wicked men and Gods own children in awe. As the Wolf makes the Shepherd that before slept, to watch and stand upon his guard to prevent the spoiling of his stock; so troubles make men to stand upon their watch, and be more careful to avoid sin for the future.  
10. The Lord doth sometimes bring his people into the Mount of troubles, to let them see the vanity and emptiness of the creatures, that they are but as a broken cistern that is empty and wanting, when there is most need of water; like a hollow reed or a broken stuff, that will fail a man at a pinch of need, and lay him in the dirt or midst of the ditch, when it should bear him over. When a man is brought into great straits, even to extremity, than he sees that there is no help in the creature, that vain is the help of man, that Physicians, Friends and all leave him, because they can do him no good, and so in other cases of extremity, when a man sees that other outward means will do him no good, but like a broken Bow will start aside and fail him, when it is hard drawn, than men see the vanity and nothingness of the creatures. We are apt to think there are great matters in them, that much help and comfort is to be had from them, and therefore eagerly desire them and dote on them, and neglect God: therefore the wise God doth sometimes bring his people into the Mount, into such a condition that outward means and friends fail them, and will do them no good, to let them see the vanity of all things under the Sun.  
11. To wean us from the world, make us weary of it and long after Heaven: Afflictions and troubles are good means to cure a man of love of the world: sickness, poverty, persecution, and other great troubles, make men weary of their lives. Elias when he fled from the wrath of Jezabel and Ahab, 
1 〈◊〉. 19 4.  he sat under a Ju●iper tree, and requested for himself that he might die; not a word of dying before he was brought into this great strait, that he must either fly for his life, or die by the hand of wicked jezabel. This made Paul desire to be dissolved and to be with Christ, that he was then in bloody Nero his prison, though that was not the sole cause of that his desire. If we had all things here at will, we should with Peter desire to build Tabernacles and abide here; but afflictions and troubles, especially great ones, make us weary of the world, like as wormwood on the mother's breast doth embitter it, and makes the child out of love with the breast: So afflictions and troubles do imbi t●r our worldly comforts, make us weary of the world, out of love with it and to aspire and long after Heaven.  
And both these tend much to draw his people to trust in him, and so to rely and bottom themselves upon him, as to commit themselves to him, to roll themselves and lean upon him alone. When a man is come so fa●te into such an extremity▪ that all outward help and means fail him, and there is none to rely upon but God, that either be must cast himself wholly upon God, or perish, be undone, if God help him not he is undone, he hath no hope elsewhere, it will drive him to roll himself and rely upon God, if there be any faith and hope in him that God can and will help; as a man shipwrackt at Sea, when he sees there is no other way to be saved but such a rock or plank, 
Heb. 11.17, 18, 19  than he casteth himself on that and resolves to rest thereon. Here Abraham was brought to a very great strait, he cast himself on God, he believed that God was able to raise up his some again from the dead, and therefore he cast himself upon God. So it wrought with Paul and others, they received the sentence of death in themselves (i. e.) saw no way or means of life, all hope from outward means failed, and therefore they cast themselves wholly on God, hear his words. 
2 Cor. 1.9, 10.  We received the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death. It was a great extremity Paul and the rest were brought into, Act. 27. 
Act. 27.20.  No small tempest lay on us (saith the Apostle) all hope that we should he saved was taken away. See how this drove him to trust in God, v. 25. Sirs be of good cheer, I believe God, etc. When the storm was exceeding great, the Ship split and all failed, nothing but the waves or pieces of planks, yet than he cast and committed himself to God, yea then he must do it or perish, no hope, no help any other way. Thus the Lord would have his people to trust in him and rely upon him alone, and this is a special means to drive men to it, to unbottome them of the creature; necessity is a good argument, and it is well if any thing will make a man truly and sincerely to cast himself on God.  
12. Sometimes again, The Lord brings his people into troubles, to make his Word and Promises sweeter unto them, and all his mercies to relish better. When a man is tossed to and fro, and wearied with beating his brains and endeavouring by all ways and means, yet in vain, and as it were against the stream and wind, o how welcome then will a promise be to such a soul! 
Ps. 110.50. Contraria juxtase posita magis cluceseunt.  how sweet will the word to be to him that finds no help, no comfort in any outward thin●● This (said David) is my comfort in mine affliction, thy word hath quickened me, put life into his drooping, dying soul. Every mercy is sweet to a gracious heart, but in case of extremity it is most sweet; contraries do best discover one another, the bitterer the affliction is here, the more grievous the trouble, the sweeter will the word be to a gracious heart, as every thing is sweet to an hungry soul.  
Also troubles, bitter afflictions will sweeten glory, they put a kind of excellency and eminency on Heaven and glory itself, and make it more sweet and glorious. Great afflictions and troubles here, make Heaven (if I may so say) more heavenly: the haven is most pleasing to a weatherbeaten Mariner, sweet after bitter, health after sickness, ease after pain, meat after hunger, the triumph after a sharp battle; so troubles here on Earth, do after a sort swee●en the life to come and make it more excellent and soul-ravishing.  
13. The Lord dealeth thus with his people to increase thankfulness in them for mercies. When he comes in the very neck of time, at the last pinch, when all outward helps and hopes fail, than mercy will be welcome indeed and thankfully received. Here when it was come to the uttermost, Abraham's hand was lifted up to slay his son, then comes a dispensation from God, which much affected Abraham, therefore he presently (as it were) erects a monument with this inscription, In the Mount of the Lord it shall be seen, and called the name of the place Jehovah-jireh, i. e. the Lord will see or provide. So in hester's time when things were brought to a great height, 
Hest. c. 4. & 9  a desperate pinch, than God works their deliverance and they were much affected with it, when a man is brought to extremity then mercy affects much, and accordingly the heart is enlarged in thankfulness. The more bitter the affliction is, and the greater the extremity, the more welcome and thanksworthy mercy and deliverance will be. A hungry beggar will be thankful for every small matter and course alms; but he that is full is ready to slight every thing; A full stomach loathes the honeycomb, 
Pro. 27.7.  says Solomon.  
14. Lastly, the Lord suffers the enemies of his people to prevail and bring his people to an extremity, that he may have occasion to manifest his glorious Power, Wisdom and Justice also.  
1. His Power, Wisdom and Goodness in the manifest support of his people in their troubles, holding them up (as it were by the chin) in the midst of the waters, that they sink not: So Gods admirable power and goodness did appear, in making the Ark to float safe upon the waters, the bush to burn and not be consumed, the Church to be brought into great straits, sometimes to the utter most extremity, and yet not be quite dissolved and perish, likewise preserving Daniel in the Lion's den; the three children in the fiery furnace, Ionas in the Whale's belly.  
Likewise in delivering them cut of extremities, that when it comes to that pass, that point of extremity, that all helps and means fail, yet that he can and will help at such a pinch of need, a dead lift, when none else can, here appears his great care, wisdom, and goodness to his people, as in delivering Israel out of Egypt, where they had been so many hundred years, and under so powerful an enemy, and Judah out of Babylon, Peter out of prison, Ionas out of the Whale's belly.  
2. His justice appears also in the destruction and confusion of the enemies of his Church, as Pharaoh, Nabuchadnezzar, proud and potent enemies, Senacheribs great army. 
Exod. 9.16. Rom 9.17.  Of Pharaoh it is said, and may be of the rest of them: For this cause have I raised thee up, to show in thee my power, and that my Name may be declared throughout all the earth. God sometimes suffers his people to be brought into great extremity, and their incorrigible enemies to go far and prevail much for a time, but it is that his power and justice may be more clear and remarkable in their destruction.  
Beloved, his people into afflictions and troubles, 
Tantum admittitur D●●●olus t● n●●re ●n●mii 〈◊〉 be pro●est. ut exe●● ar●●, ut ●●●be●●● u●●●ui ●e ●●se ●ba●● teipso invemaris. 〈◊〉. Aug. in Psal. 61.  these are the reasons and ends why the Lord things even into the Mount sometimes, to the uttermost extremity, to humble them the more, and make them the more fit for mercy, to prove their faith, patience, love and obedience, to manifest the truth and strength of his own grace in them, to quicken them to duty, to exercise and brighten their graces, and increase grace, to discover corruption, purge out sin, purify and prevent sin, to let them see the vanity of the creatures; wean them from the world, and draw them to rely wholly on him, to make his Word and Ordinances sweeter, to make them more thankful, and to show his power, wisdom, providence, and goodness in preserving and delivering his people, and his justice also in destroying his and their stubborn enemies.  
Now while I tell you what Gods end and aim is, I do also tell you what is your duty, it is to put you on, to j yne with God, to accomplish his ends. Now the Lord hath brought us into the Mount, almost to the very top, I tru●t for some great mercy to his people, do you now labour to answer God's ends, to be kindly and throughly humbled, and so fit for mercy, fit for deliverance, fit for peace and reformation: The great mercy that God intends, therefore to manifest your faith and obedience, your love and patience at this time of trial, to manifest to the world the truth and strength of your graces, be quickened to duties of falling and prayer; exercise grace, and let your profiting appear: labour to find out your lurking corruptions, to be rid of them, to be more careful to av yde sin for the time to come, to see the vanity of all outward things, and be weaned from the world, long and labour after Heaven, to rest wholly on God, find more sweetness in the Ordinances, be more thankful for mercies when they come, and admire Gods pure wisdom and goodness towards you, and justice on his Church's enemies, when God shall take vengeance on his adversaries, and deliver his Israel.  
1. For terror to the enemies of God's people. 
Use.  If his own people are subject to sufferings and troubles, and are sometimes brought into such extremities, that they know not what to do, or which way to turn themselves, what shall then the wicked, and the enemies of his people suffer? If all that will live godly must suffer, and sometimes undergo hard things, shall the wicked escape? Doth God deal so with his children, what then will he do with his servants, yea with his enemies, the slaves and vassals of Satan? will he not spare them that make conscience of their ways, that endeavour to live most holily, to walk uprightly with God in all their ways, what will he do with them that live profanely, loosely, scandalously? If God so lash them that sin out of infirmity, weakness, ignorance, want of watchfulness, carelessness, whose hearts are bend to please the Lord, and honour him, what will he do with them that wittingly and wilfully go on still in their sins, after many fair warnings and admonitions? If sins of infirmity be accompanied with crosses and troubles, and that in extremity sometimes, what will be the end of bloodshed, of whoredom, drunkenness, cursing, swearing, fearful imprecations, scorning and scoffing at goodness, and envying purity and sincerity? If he deal so hardly (as it may seem) with Abraham, Jacob, David, Jeremy, and other his dearest ones, what will he do with profane Esau's, scoffing ismael's, cursed Cams, and the rest of the rabble of wicked men? 
Luk. 23 31.  If it be thus with the green Tree, what shall be done to the dry? If God deal thus with his own people, what will he do with his and their enemies? the common enemies of his Church, bloodthirsty enemies, that seek the suppression of his glorious Gospel, the ruin and destruction of his Church & people? 
Prov. 11. ●1.  Behold (says Solomon) the righteous shall be recompensed in the earth, much more the wicked and the sinner. I conceive the place to be meant of suffering for evil-doing, God will correct and punish his own people, therefore much more the ungodly, and most of all the professed bloodthirsty enemies of his Church: 
1 Pet. 4.17, 18.  If judgement begin at the house of God, where shall the sinner and ungodly appear? yea where shall the professed and public enemies of the Church appear? If Christ shall be revealed from Heaven in flaming fire, 
2 Thes. 1.7, 8, 9  with his mighty Angels, to take vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ, and punish them with overlasting destruction from the presence of the Lord, and from the glory of his power, what shall be the end of these men that despise and spurn at the Gospel, and seek to suppress it? suspend and silence the most able, faithful and conscionable Preachers of it?  
See Jer. 25. ver. 12, etc. where God by his Prophet Jeremy, after he had threatened the Jews with 70 year's captivity, he prophesies of the utter destruction, and perpetual desolation of Babylon, and other Nations that were the adversaries of his Church and people, and ver. 15. he causeth the Prophet to take the cup of God's wrath, and make all the Nations drink of it, but especially look upon and weigh well, ver. 28, 29. In case they refuse, saith the Lord, to take the cup at thy hand to drink, then shalt thou say unto them, Thus saith the Lord of Hosts, ye shall certainly drink. For lo, mark the reason, I bring evil on the City that is called by my Name, and should ye be utterly unpunished? ye shall not be unpunished. This is the use wicked men, especially the enemies of the Church should make of this point, to think of it with dread and astonishment, to repent and amend; 
Phil. 1.28.  for to them that will still go on in their evil ways, this very thing that they are enemies, is to them an evident token of perdition, saith the Apostle.  
For in common reason, If they that are Gods own peculiar people, who have the spirit of God and Christ, who are the sons and daughters of the God of Heaven, the dearly beloved of his soul, whom he loves next to himself in Christ, who are all beauteous and lovely in his sight, being adorned with the graces of his spirit, who are his jewels, as dear to him as the apple of his eye, who do often bewail their sins against God, judge and condemn themselves for them, have the Spirit of God and Christ to plead for them, who do unfeignedly desire to please God and honour him, and walk uprightly before him: If his abraham's, Johs, jacob's, Da●iels, and other his Favourites suffer grievous things, and are sometimes brought into great extremities, than I appeal to thine own conscience) think what thy doom is like to be, that never repentest, that seldom prayest in private, that never strivest against sin, but rather strivest to exceed in sin, at lest goest on still in sin and sinful courses, against all reproof, checks of conscience, admonitions, etc.  
And can it ever sink into the head of any reasonable man, that the adversaries of his people, the malignant enemies of the Church shall go unpunished, when his own dearest children escape not the rod? Believe it Brethren, every disgrace, every dis●ase, every affliction that befalls the righteous, is to the wicked▪ especially to the open enemies of his people a pledge of that everlasting shame, and those everlasting woes, plagues, curses, easeless torments which shall seize upon them for evermore. If the Lord Christ himself, when he stood in our room, and sustained the person of a sinner (●hough he was in himself without sin, most holy, harmless, the Son of God, and heir of all) suffered such grievous things, had his blood shed, his flesh rend, and his soul pou●ed forth, yea brought to that extremity, that (though supported by his Godhead) he cried out in the extreme bitterness of his soul, lying under the sense of divine wrath, My God, my God, why hast thou forsaken me? then surely nothing remains to wretched sinners, that notwithstanding all warnings go on still in their evil ways, but a fearful expectation of judgement. This is the first use of this point, terror to wick●d men, especially to such as are the professed enemies of his Church or people.  
Secondly, seeing the godly, 
Use 2.  even the most faithful servants of God are here subject to sufferings and trials, and that of the greatest, then let us hence learn this point of spiritual wisdom, to prepare for the worst. What hath been the case of the Church or people of God formerly, may be ours hereafter, yea it is already in a great measure, things are grown very high, we are come to the top of the Mount, and Isaac is even ready to be slaine.  
And be sure of this, while there is a Devil, and he at liberty, who is an enemy to all mankind, but especially to the Church of Christ, and the godly in it, against whom he hath a most bitter enmity and implacable malice, the godly must look for troubles, even the most grievous that he can procure.  
2. Also while there are wicked men, the Devils instruments, 
Gen 3.15. 1 Pet. 5.8.  set on fire from Hell, heated with most bitter envy and rage against the godly, seeking to hinder their welfare, and disturb their peace, partly out of ignominy of God, Jesus Christ, 
joh. 16.2. 1 Pet. 4.4.  and the worth, and excellency, and uprightness of the Saints; partly out of malice against the Saints whom they hate, and whose graces, goodness, and outward prosperity they envy, 
Psal 38.20. 1 joh. 3.12.  and specially this great happiness, which surely God intends his people by this great and long desired work of reformation, so happily and hopefully begun by the worthies of Israel, especially while the Papists, Priests and J●suites, the Devil's choice instruments do continue among us, we can look for no settled peace and security, but the worst they can possibly do: As well may the Lambs live safe among Wolves, the Calves among Lions, Hares among Hounds, and the Dove among Kites, think to be quiet, secure and safe, as the godly think to be quiet and secure, to enjoy prosperity and peace with wicked men, especially with Rome, while Rome's bastard brood of cursed Imps, the Priests and Jesuits find harbour among us, besides other exigents and trials, that God usually brings his people into for their good in the conclusion, as well as he did Abraham here.  
Yet such is our folly for the most part, that we never think of trouble till it comes. When the Morning is fair, and the Sun shines, we fear not a storm, and so are sometimes taken (as it were) without our cloak. We are wonderful apt to promise peace, health and prosperity to ourselves, and to put far from us the evil day; but if neither Abraham, nor Jacob, nor Job, nor David, nor others (though the friends of God, and very powerful with God, beloved and approved of him, men of renown, Kings and Princes, for outward accommodation in the world, learned, wise, great and honourable) could not be privileged in this particular, but found many and great troubles and trials, and were brought sometimes to the uttermost extremities, why should any of us (if we be indeed such as we would be thought to be, the children and faithful servants of God) think to escape such things?  
Therefore we should do wisely to premeditate of evils, and prepare for them beforehand, and the  will do so. A prudent man forseeth the evil, and hideth himself (saith Solomon) but the simple pass on and are punished. 
Prov. 22.3.  There is the benefit of premeditation and fore-arming ourselves, we may more easily escape evils, as a storm foreseen may be avoided by flying to a shelter. And if troubles foreseen cannot be prevented or avoided, yet they may be much more easily borne, by being fore-armed by expectation and preparation. A blow foreseen may be kept off, at least from doing that hurt which otherwise it would do. Great evils, yea small ones, when they come suddenly upon us, unexpected and unprepared, they often strike deep, and afflict sore, more than others that are far greater which we expected and prepared for.  
The neglect of this preparation for evil times, is a main reason why even good men are so exceedingly perplexed when sudden evils befall them, so unpatient and uncomfortable, and others fall off from the truth and the profession thereof, like the house builded on the sand when a storm came, because they did not beforehand lay a good foundation, think what they should meet with in the way to Heaven, and prepare for the worst.  
Quest. You will say what is to be done, that we may be prepared for troubles, that whatsoever troubles may befall us, we may be able with comfort to undergo them?  
Answ. 1. First and above all, get God to be thy friend, 
Directions. Rom 8 31. Isa. 54.17,  to be reconciled unto him, and have interest in him: For if God be with us (saith the Apostle) who can be against us? what enemy? what weapon can prevail? If a man be brought into the Mount, into never so great troubles, to the uttermost extremity, that all means, helps and hopes in the world fail him; yet if he have assurance of God's love and favour (who is all sufficient, and all i● all) all outward troubles and wants will seem little or nothing to him. Therefore here Abraham went as willingly into the Mount, and did undergo this great trial, with as composed and cheerful a spirit, and so hath many a faithful servant of God formerly, and of late years, went to prison, to the Pillory, yea to the stake, as cheerful as many a man would go to his own house. Therefore seek unto God betimes, make thy peace with him, confess and bewail thy sins, humble thyself before him, entreat his favour in the Lord Jesus, 
Act. 12.  as the Sydonians did Herod's favour, by the means of Blastus the King's Chamberlain. And this if we do, be at peace with him while we are in peace and prosperity, he will know our souls in adversity, and we shall always have a rock to sly unto, in the greatest waves and surges of affliction, and a sure way to save all, 
Mat. 20.39.  even then when we lose all in the world for his sake.  
2. Forecast the cost and charge of Religion, and likewise the rewards and comforts. Forethink the worst that may come, the greatest afflictions, troubles, persecution, or other trials that can befall. And think also of the rich reward and comforts of well doing here and hereafter, and then c●st up the accounts, and see what a mighty disproportion there is betwixt the affliction▪ and troubles here, and glory hereafter: As the Apostle did (saith he) I reckon, 
Rom 8.18.  that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. I reckon, He cast up all beforehand. 
In vulgata Edit Roberti Stepha●i.  The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies (not as the vulgar translation renders it, Existimo, I think, implying only a probable conjecture, but) a certain weighing and concluding upon sound consideration. As a man that casts up accounts, reckons up all the small sums, and lays the particulars together, to see what the product or total is: so the Apostle casts up all the particular sufferings that he had or could suffer from the hands of God, Men, Devils, or any other creatures, or any way for righteousness sake, and lays all together and then compares that with glory and upon sound judgement concludes, I reckon that the sufferings— And so must we do, if we would comfortably undergo the worst condition, as Paul did. This good advise our Saviour gave to his followers, when he saw great multitudes, he turned to them and said, Whosoever doth not bear his Cross and come after me, 
Luk. 14 27.28, ●9, 30, 31.  he cannot be my Disciple. Also more clearly in the Parables of building a Towes, and making war with another King; therefore forecast the cost, consider beforehand what you may s●ff●r, and the great and incomparable reward of well-doing and suffering in a good cause.  
3. Settle in thy heart a full purpose and firm resolution in the Name of God, to stand it out, to undergo the worst, come what will come; be it loss of credit in the world, loss of liberty or wealth, yea, to die, and to part with all rather than Christ and his truth, or betray the peace of the Land, or do any unrighteous action, resolve to suffer rather than to sin. Such a resolution Paul ●ad, when his friends told him that he must be bound at Jerusalem, 
Act. 21 13.  and be delivered into the hands of the Gentiles, and besought him with tears not to go up to Jerusalem, saith he, What do ye mean to weep and to break my heart? I am ready not to be bound only, but also to die at Jerus●lem for the Name of the Lord J●●us. 
C. 20. v. 23, 24.  Likewise Cap. 20. The Holy-Ghost witnesseth in every City, saying, That bonds and afflictions abide me, but none of these things move me, neither count I my life dear unto myself, so that 〈◊〉 might finish my course with joy, and the ministry which I have received of the Lord Jesus. Resolution will carry a man on far, and enable him to undergo much.  
4▪ Labour for an habit of Self-denial. This will be of great use, and help us much: Therefore our Lord Christ when he exhorted any to follow him in taking up his Cross, (i.e.) by a willing submitting to suffer and undergo all troubles, they should meet with in the way to Heaven, gives them this good counsel, and commands them to observe it, to deny themselves. 
Mat. 16.24.  If any man will come after me, let him deny himself, and take up his Cross, and follow me. Mark the order of the words, and then this will follow, That he that will bear all afflictions and trials comfortably, and follow Christ sincerely, must first deny himself. When a thing is dead, you may do with it what you will, prick it, or throw it into the fire, it is not moved: so it is with the man, whose carnal will, reason and affections are mortified; when a man is dead to the world, then whipping, buffering, or the fiery trial of persecution, which strips a man of all outward things, troubles him not, or very little. Let us therefore labour to mortify our lusts, to deny ourselves, take off our hearts and affections from the world, and the things of it, and set them upon God, Christ, Heaven, and Life eternal, and so on the ways and means that will bring us thither; for he that hath learned to deny himself in any thing, and hath his heart weaned from them, will without trouble part with an Isaac, with any thing at God's command, suffer the loss of all with joy, as the faithful Jews did, Heb. 10. and regard no bands, afflictions, 
Heb. 10.34. Rev 12.11. Act. 20.23, 24.  or sufferings, They loved not their lives unto the death. None of these things move me (saith Paul, a selfdenying Christian) neither count I my life dear unto me, etc.  
Oh this world is a mighty hindrance to suffering! When God calls into the Mount, these earthly comforts and contentments are like a great clog on our hearts, and hinder us much. We are wonderful unwilling to part with a dear friend, especially an Isaac, a beloved son, or husband, or wife, or our estates, preferment, reputation in the world, ease, liberty, or any carnal contentments we affect; therefore get thy heart off from those, deny thyself in those, or whatsoever worldly thing is dear unto thee, and then it will be an easy matter with Abraham to follow God into the Mount, to do or suffer any thing at his command, and for his sake.  
5. That a man may undergo with comfort greater trials, he must begin and exercise himself with smaller sufferings to bear them cheerfully. He must do as men do for temporal skirmishes, to sight with men. First, they learn in private Schools, and it may be with wooden swords, or with blunted points, that will do little or no hurt. They that will be victorious in set-battles, do first train themselves at home, and see how they can carry themselves, learn their several postures for every sadden emergent occasion, shoot first with powder at marks, etc. So a Christian that would behave himself bravely in Christ's field, in Christ's cause with Abraham, Job, etc. must learn and exercise himself at home and before hand; learn to suffer at home, and bear the thrusts of wooden Swords: the persecutions of Protestants, the scoffs, scorns, reproaches, and other vile carriages of carnal Protestants, before he enter into the field to encounter the bloody perfections of Papists and their Adherents: He that cannot endure the frowns, disgraces, threats, and such like petty in juries from evil men; profane wretches though they be great persons in the world, will never by any ordinary providence stand out to shed his blood in the cause of God, for the Lord Christ and his Country's good.  
So again, he that cannot bear petty losses, crosses or troubles, will hardly ever great trials with more than ordinary assistance from God. It is therefore good to begin betimes, to accustom ourselves to bear and slight all scoffs, scorns, and custom ourselves to bear and slight all scoffs, scorns, and frowns of men, cheerfully to undergo all small losses and troubles, & sicitur ad magna, and so we shall in time be enabled t undergo great things with little alteration in our affection, yea, with much patience, cheerfulness, courage and constancy.  
6. Labour to have a strong well rooted and well grounded faith and love of God and Christ.  
1. Faith, a well planted and well grounded faith, this will enable to cleave unto God in the hardest times, to cast ourselves, and rely wholly on his providence, in hope, above hope, when all worldly means, helps and hopes fail.  
2. Love, 
Eph. 3.17.  labour to be rooted and grounded in love, as the Apostle speaks; what is the reason that many fall away in evil times, in times of suffering? is it not because they have no true, sincere love to Jesus Christ and his Truth? Many waters are not able to quench Love, neither can floods of water drown it. i e. no afflictions, 
Cant. 8.6, 7. Rom. 8.37, 38  his cause and ways, but as he in the Story, if one hand be cut off, he will hold by the other, if that also be cut off, he will catch hold with his teeth. He will resolve with Ruth for Christ, and the cause of God and his Country's good; Wither thou goest I will go, 
Ruth 1.16, 17.  and where thou lodgest I will lodge, where thou diest I will die, etc.  
Therefore Beloved in the Lord, labour for a well grounded faith, and a sound, unfeigned love to God, to Jesus Christ and your Country's peace and welfare; sound love I say (not superficial, a lip-love, but) a deep rooted and well grounded love. The reason why the good seed that was sown, and sprang up quickly, withered when the Sun risen, was, because it had not sound rooting, it wanted root; be careful therefore to have a well grounded love that hath good rooting, root of judgement and root of affection, to have such a love as Christ hath to us, even to die for us, so do you love him so, as to be willing to part with an Isaac, with any thing, be it life itself for his sake. Now treasure up faith and patience and love, as Joseph did corn seeing a day of utterance will come, a day of spending not of getting, a day wherein all we have may be little enough.  
7. To add one more (for we cannot say too much, we cannot be too well prepared for the evil day) I say with the Apostle, Tut on the whole Armour of God, 
Eph. 6.11, 12, 13.  that you may be able to withstand in the evil day, and having done all, to stand: for we wrestle not with flesh and blood, but against principalities and powers, etc. If a man be to fight with his enemy in the field, he will put on his armour to defend himself in the best wise he can, and great reason he should do so, his life is in danger. In like manner should the true Christian do, we in our suffrings and trials, have to encounter, not only with outward troubles, and inward corruptions, but also with Satan, who is not flesh and blood, but a spirit mighty in power and policy, therefore called Principalities, Powers, the Rulers of the darkness of this world, the god of this world, etc. and therefore we have great need to buckle about us all the pieces of our spiritual armour, and be well skilled in the use of them, and they are these 7. The  
1. Pecce of the Christians spiritual Armour, 
ver. 14.  is the girdle of Truth, that is, Uprightness, Sincerity and single heartedness, to stick to the Truth for the Truth's sake, to take Christ for himself, Religion for Religion's sake. A girdle is for use and ornament, it is comely and profitable, and so is this, it will be of great use for a Christian in evil times, as a girdle was in those days when men wore long garments, to bind them together that they might better apply themselves to their work, run, go, or do any thing which a long lose garment would hinder: Therefore buckle on this piece of Armour, labour to be sincere, upright hearted in all your ways and deal with God and men, and to embrace Christ, the truth and Religion for themselves, not for by-respects.  
2. The Breastplate of Righteousness or Justice, 
Ver. 14.  Put on the Breastplate of Righteousness, saith the Apostle, Righteousness or Justice (I mean distributive Justice) whereby a man doth carry himself righteously and justly in all his ways toward God and men, giving unto God that belief, love, fear, honour, praise and obedience that is due unto him, and to men that love, respect, obedience, etc. that is due unto him, I mean in respect of unfeigned desire and endeavour. This is a Breastplate, what is the use of a Breastplate? to guard the heart, liver and other vital parts from darts, arrows, shot and the thrusts of the enemies: so doth Righteousness guard a man against temptations in times of trial.  
Therefore labour to manifest the truth and power of godliness, by an hearty endeavour to walk in obedience to all the commands of God, to give unto God that tribute of praise, love, etc. that to him appertaineth and is due, Render to God the things that are Gods. 
2 Cor. 1.12.  The Apostle tells us the benefit of it, when he saith, This is our rejoicing, (namely in times of affliction and trouble) the testimony of our conscience, that in simplicity and godly sincerity we have had our conversation in the world; this will comfort and cheer the spirit in evil times. 
Psal. 110 6. 〈◊〉. 4 6, 7, 8.  Then shall I not be ashamed (said David) when I have respect to all thy commandments. So Paul, I am now ready to be offered up, (i. e. to shed my blood for the Gospel and Christ) henceforth is laid up for me a crown of Righteousness, etc. But how came he by this comfort and confidence, that he could with such willingness shed his blood in the cause of Christ? saith he, I have fought a good fight, I have finished my course, I have kept the faith, the doctrine and grace of faith. Oh what a comfort will it be to a man in evil times, in all his troubles, that he can truly say, I have walked uprightly before God, I have discharged a good conscience in all things, I have lived in all good conscience towards God, and towards man. 
Ver. 15.   
A 3●. Piece of spiritual armour are shoes of peace, shod with the preparation of the Gospel of peace, i. e. when a man hath true peace of conscience and with God, arising from the knowledge of the Gospel, and what God and Christ hath done for him. Likewise, when he hath true Christian patience, a patiented spirit to suffer any thing for Christ and the Gospel. This will prepare and arm the soul against all troubles a man shall meet with in the way to Heaven; as shoes do save the feet, and arm them against the pricks and thorns. If a man have no shoes, though he may walk well on the smooth ground, yet he cannot endure sharp gravel, pricks and thorns; but he that is well shod can tread upon them, and make a sport of it: So many can endure any reproaches, &c, by reason of patience and inward peace: 
Act. 5.41. Heb. 10.34.  that is one main reason why the Martyrs were not moved with persecution, imprisonment, yea, rejoiced at the stake, in the midst of the flames; therefore labour to be shod with the preparation of the Gospel of peace, to be armed with peace and Christian patience. This will arm a man against the pricks.  
A 4h. Piece of spiritual armour is, 
Eph. 6.16.  The shield of faith. Above all (says the Apostle) take the field of faith. There is a double faith, historical and justifying.  
First a man must have historical faith, which is an assent to the truth known. A man must be sound principled and informed in the grounds of the true Christian Religion, otherwise he shall never be able to suffer for the Gospel of Christ, till well grounded in the truth of Christ, much less wholly cast himself upon the goodness of God, and lay down his life for Christ. He that would be able to s●ff●r for the Gospel, must first know and be ●ss●red that that is the only true Religion, and that the true reformed Protestant Religion, which by the goodness of God we enjoy and profess, is evidently grounded upon the Gospel of Christ. A man will never suffer for that he doth, unless he hath good ground for what he suffers; for what man will lay down his life for he knows not what? An ignorant person is easily seduced and drawn from the true Protestant Religion to Popery, because he hath no good ground for his Religion, though there be clear ground enough for it in the word of G d. 
a Tim. 1.11.  Paul did indeed valiantly stand to the truth of the Gospel: For which cause I suffer these things, Nevertheless I am not ashamed, mark his reason, for I know whom I have believed. So again, 
Rom. 1.16.  I am not ashamed of the Gospel of Christ, for (says he) it is the power of God unto salvation; therefore he was confident in it, and most willing to suffer for it. Labour therefore to be well grounded in the knowledge of the truth, that you may be able to answer the adversary, when he shall ask you, why will you run yourself into danger? why will you s●ff r? remember yourself, life is sweet▪ and the fire is terrible? you may answer, why should I not? I know that it is the truth, I can give you good reason of my faith from Gods own word; therefore do your pleasure, I will never deny it, or shrink from it.  
2. Saving or justifying faith, which we may properly call also divine faith, which is a grace of God, whereby a man doth rest himself on the promises of the Gospel, waiting upon God, for the accomplishing of them to himself in particular, in God's due time, by which a man doth shroud himself under the wing of God's protection, for help against all evil and evil ones, and for strength in temptations and trials. This guards the soul as a shield and buckler do the body: It makes God our shield and buckler, against all the fiery darts of the Devil our adversary, who is most busy in times of affliction and trials. Above all, take the shield of faith.  
This will hold up the head in the midst of all sufferings and trials. I had fainted (said David) unl sse I had believed to see the goodness of the Lord in the Land of the living. 
P● 17 13. Heb. 10 37. H●b. 2.4.  The just shall live by his faith (saith the Apostle from the Prophet Habakkuk) he speaks of evil times, when there is nothing to support but his faith in God, as Abraham here. This inables the true Christian to overcome the world, 
〈◊〉 J●h 5.4.  in all temptations and allurements from the world and evil men. This made Paul and the Apostles, and all those worthies mentioned, Heb. 11. so courageous in all afflictions and trials; therefore labour to have a firm faith, in the undoubted accomplishment of all the gracious promises of God in due time.  
5. Hope, The Helmet of salvation. 
Eph. 6.17.  Hope of Heaven and salvation arising f●om a true faith in God's mercy through Christ. This safeguards a Christian against all assaults of Satan and trials in affliction, as an helmet safeguards the head, 
Heb 10 34 & 11.35.  against all darts and blows of the adversary in the day of battle. What will not a man do or undergo, that hath some evidence and hope of s●lvation? Therefore to faith join hope, that as by faith we lay hold on eternal salvation, so we may by hope patiently wait for it.  
6. The sword of the spirit, which is the word of God. When a man is well versed in the word, and doth make that the rule of his life, to be guided and governed by it in all things, and doth answer all temptations, carnal friends, and their reasonings, as our Saviour did Satan, with a Scriptum est, It is written, thou shalt not do this or that. This will first back temptations to evil, as a sword held to the breast of a thief, will (if any thing will) keep him from doing that mischief he intends. 2. It serves to direct a man in all conditions how to carry himself, Psal 119. Thy word is a light unto my paths, and a lantern unto my feet, 
Ps. 119.105. & 99.104.  it giveth understanding to the simple, etc. 3. It comforteth the upright with its most gracious and most sweet promises: so it did David, In the multitude of my thoughts within me, 
Ps. 94.19.  thy comforts delight my soul. When David was cast down with manifold straits and troubles on every side, that he knew not what to do, the word afforded him sweet comfort. Again, 
Ps. 119 92.  Unless thy Law had been my delight I should have perished in mine afflictions. Again, Though I walk in the valley of the shadow of death, I will fear none evil, for thy rod and thy staff they comfort me: The rod and st●ff● is the word of God, especial●y the promises that are as a stuff to trust upon. It is of singular use, as always, so especially in evil times to a gracious heart; therefore take to you this weapon also, labour to have the word of God dwell in you richly, (i. e.) plentifully, to be well skilled and versed in it, 
Col. 3.16.  that you may have it ready upon all occasions, to make use of it.  
7. To th●●●st add Prayer. 
〈…〉  Praying (saith the Apostle) al●ay●● 〈◊〉. We ●●y not at any time, much less in times of trial, 〈…〉 bottoms, rely on our own strength, but 〈…〉 he will enable us to undergo all suffrings and 〈…〉 ●●nnot see how the Martyr, could possibly end●re 〈…〉 ●●ous flames, if they had not often and earnestly besought 〈◊〉 to prepare them for evil times, and enable them to undergo them to his glory, and with comfort to themselves and others; therefore labour to get and buckle on all those pieces of spiritual armour, and to use them, and that with prayer; for to have this spiritual armour, and not to use it, is like the fool in the Proverbs, 
P●. ●●. 17.16.  that hath a price in his hand, but hath not the wit, or an heart to use it; to have a sword and not draw it, when his enemy assaults him. Yet so it is, that many Christians who have this rich and precious armour, that is more precious than gold (as is said particularly of faith) do for want of a right use of it, 
2 Pet. 1.1.  live uncomfortably, and carry themselves unevenly in evil times, are well nigh overwhelmed sometimes; therefore I beseech you be careful to get and use these graces and pieces of spiritual armour, that you may be able to stand, and with comfort to hold up your heads in evil days. That is the second use we should make of this point, to prepare for the Mount for evil and hard times.  
Thirdly, 
Use 3.  This point should teach us not to marvel, much less murmur, if great afflictions and troubles do come, whether personal or Nationall. Think it not strange (saith the Apostle) concerning the fiery trial, which is to try you, as though some strange thing happened unto you. Though a man should be brought to this exigent, That either he must part with his liberty, goods, repute in the world, life and all, or deny the truth, and disobey God; yet he should not think it strange, much less murmur, but cheerfully undergo it. It is no strange thing to be brought into straits and troubles, to be afflicted, yea sometimes to be brought into great extremity: It is ordinary, it hath often been so with the Church of God, in all ages, as well as with particular persons, as all those instances above mentioned, and this Nation can witness by often experience, by reason of the many malicious designs of malignant and bloodthirsty Papists, who of all enemies the Christian Church hath, are the most cruel, bloody, inhuman and barbarous, as bad or worse than the Heathens and Pagans ever were to the Jews under the old, or Christians under the New Testament.  
Therefore let not us or any wonder at it, as if a strange thing happened to us, such as never or rarely falls out to any, much less faint under it, and murmur or repive, but with cheerfulness, courage and constancy undergo it.  

Motives not to murmur, but cheerfully undergo afflictions and trials, joh 16.33. 1 Thes. 3.3. 2 Tim. 3.12.  Therefore consider 1. That afflictions and troubles are the lot of the godly, Psal. 125.3. The rod (i.e. affliction, troubles, persecutions) of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hands to iniquity. In the world ye shall have tribulation (said our Saviour) That no man be moved by these afflictions; for you yourselves know that we are appointed thereunto. All that will live godly in Christ Jesus shall suffer persecution, if not of the hand, yet of the tongues of evil men, and sometimes great straits and extremities. It is the common lot of all his people. There is no temptation hath befallen you, 
1 Cor. 10.13.  but such as is common to man, saith the Apostle, even the Prophets themselves, those extraordinary servants of God, Abraham God's faithful servant, friend and favourite, likewise Jacob, Job, Daniel, David and others. David, though a King, was the Song of the drunkards, and Job the greatest and godliest man in the East, was laughed to scorn; Jeremy was had in derision daily: So the Apostles, those immediate followers, and special Ambassadors of the Lord Jesus, and if they suffered such things, and were subject to the rage of most malignant and impetuous enemies, such as Pharaoh, Nabuchadnezzar, Rabshecah, Haman and their adherents, shall we think it strange, marvel, much less murmur, if the like condition from the like enemies befall us? or if we suffer other grievous trials from the hand of our wise and good God?  
Yea the Lord Jesus, the beloved of the Father, the first borne of God, the first borne of all his sons, and the first borne of all creatures, the glory of the Father escaped not, he drank of the cup of affliction, he took not a sip, but drank deep (deeper than ever any of his did, not of man's simply, but of God's divine wrath, not for himself, but for us, not by constraint, but willingly. 
Joh. 18.11.  Shall I not drink (said he) of the cup my Father hath given me? He suffered the vials of God's wrath, the extremity of his fu●y, 
Lam. 1.12.  never any suffering like his, and should we think it a strange thing to su●fer? Should not the Soldiers follow their Captain and Leader? Is it not well that we far no worse than our Lord and Saviour? 
Joh 15.18.19.20.  If the world hate you (said our Saviour) you know it hated me, before it hated you If ye were of the world? the world would love its own. Remember the word that I said unto you, The Servant is not greater than the Lord, If they have persecuted me, they will also persecute you.  
And therefore seeing it is common, that the very best, most faithful and renowned servants of God, and the Lord Christ himself have suffered much, been sometimes brought to great exigents, we should cheerfully undergo whatsoever evils we meet with. A common lot no man shrugs at; who quarrels Summer for heat, or Winter for cold, though it be sometimes more than ordinary, seeing it is a common lot? who is angry, because he hath as many fingers and toes, and other members, as other men have, seeing there is use of all the members, an● they serve to make the perfection of the whole man? so afflictions and troubles wisely managed, do help to make a man a complete Christian, That ye may be perfect (says the Apostle James) entire and wanting nothing, 
Jam 1.3, 4.  entire for parts, not for degrees of obedience; why then should any shrink, much less murmurre at them?  
2. Consider that afflictions and troubles come not out of the dust, but from God: what or whosoever be the instruments, yet God, a good, wise and gracious Father is the author of them. Is there any evil (viz. of punishment) in the City and the Lord hath not done it? 
Amos 3 6 De●t 32 3●. 2 Ch. 〈…〉 .13, 14.  saith the Prophet. I kill and I make alive, I wound and I heal (saith God) therefore this should make us, not only patiented, but cheerful also under afflictions, as it did Job, when God had by the Sabeans and others taken away all his Cattle, a mighty Estate, Servants and Children, saith he, N●ked came I out of my mother's womb, 
J●b. 〈…〉  and naked shall I return thither: The Lord gave, and the Lord hath taken away, blessed be the name of the Lord. He did not cry out of misfortune or ill luck, curse the Devil, rail at the Chaldeans, or others, but patiently receives it as from God himself, and willingly submits to his will, The Lord gave, etc. So did David, 
Psal. 39 9  I was dumb and held my peace, because thou Lord did dost it.  
And the Lord doth justly and in mercy to his.  
1. Justly, though evil men do what they do against the godly, most unjustly against all right and reason, yet God doth it most justly. Righteous art thou o Lord (says David) and righteous are thy judgements. 
Psal. 1●9. 117. & 45 17. Rom. 2.6, 11.  The Lord is righteous in all his ways and holy in all his works. For with God is no respect of person. Therefore we should patiently bear all afflictions and troubles whatsoever, because we suffer justly and most deservedly, the Lord is righteous in afflicting us.  
2. God afflicts his people in mercy, out of love to them, and for their good, though their adversaries do it out of malice and rage against them, yet God doth it out of love and in mercy to them, that they may not perish. Hear what Paul saith, When we are judged, we are chastened of the Lord, 
1 Cor. 11.32. Heh. 12.5, etc.  that we should not be condemnea with the world. Again, My son, despise not thou the chastening of the Lord, 
ver. 10.  nor faint when thou art rebuked of him, for he chasteneth us for our profit, that we might be partakers of his holiness. The Lord useth afflictions and all troubles that befall his children, as the wise Physician doth physic, to cure diseases, and as the Chirurgeon doth lancing, scarifying and plasters, to let out corrupt matter and heal his Patient.  
3. Consider the necessity of suffering and trials, it cannot well be otherwise in respect of our condition, in respect of our enemies, and the place where we live.  
First, in respect of our condition, both present and future in Heaven,  
1. In respect of our present condition. The faithful, the godly are Soldiers, Labourers, Sowers, etc. Now consider all these, and see if there be not a kind of necessity, in respect of their condition of meeting with troubles.  
1. The true Christian is a Soldier, and a Soldier must meet with straits, hard services sometimes, fight hard before he gets the victory, endure blows and dangerous wounds sometimes, run through the pikes (as we say) before he gets the victory, so must a Christian. A Christians life is a warfare, and you know, it is no new thing for Soldiers, to hear the Drum beat, Trumpets sound, the Cannons roar and Bullets fly about their Ears and Heads, and sometimes dangerously pierce their bodies; so it is not to be wondered at, much less murmured at: If Satan and evil men let fly at us; if afflictions and troubles come: Therefore if we be Christ's Soldiers, let us look for such things, make a sure account of them, yea, and sometimes to have them thick and threefold like Jobs Messengers.  
2. A true Christian is a Labourer. A Labourer must work early and late, labour hard, undergo much pain and travel: So the husbandman must not only work hard, but endure many a cold blast, many a storm before he gets the crop into the Barn; so the godly must look to undergo many a hard service, endure many a storm of affliction, before he comes to the harvest, to triumph in Heaven. This in respect of our present condition.  
2. In respect of our future condition. Heaven is a time of rest, of triumph, and reaping a harvest: Now rest is after motion, and there can be no triumph before victory, and no victory with sitting still, 
Quies est finis motus.  without blows, Before a man can reap he must endure a great deal of labour, wet and dry, heat and cold, hunger and thirst: a husbandman's life is a laborious and painful life; and so it must be with the true Christian before he comes to triumph and reap the fruits of a sound profession, and a wel-led life in Heaven. Thus in respect of our condition both present and future.  
Secondly, in respect of our enemies, it cannot be otherwise.  
1. The Devil a most implacable enemy, who continually goeth about like a roaring Lion, 
1 Pet. 5.8.  seeking whom he may devour, by all ways and means, and at all times, seeking to mar our peace, embitter our lives, yea, to destroy our souls.  
2. Wicked men have a most envenomed nature (all of them) against godliness and an inveterate enmity against the righteous, though they do not always equally show it; God restrains them all more or less, for the good of his people, there should otherwise be no living for the righteous upon the earth among evil men: and of all Sects and Religions, none are more cruel and bloodthirsty than the Papists are, especially the Priests and Jesuits, and therefore it cannot be expected, but that the godly should meet with troubles in this world, in respect of our malignant enemies, even all the troubles they can procure.  
Thirdly, In respect of the place where we live, likened to a Wilderness, to a Sea. As it was with Israel when they went out of Egypt to Canaan, they went through the Wilderness: So must the faithful Israel of God do now, to go to Heaven, pass through the Wilderness of this world. Now in a Wilderness there are Briars and Thorns, Wolves, Bears, Lions, Serpents, etc. and it is not strange for the honest Traveller to meet with such creatures there; even so the godly meet with such kind of men in this world, who are ever and anon ready to vex, trouble and devour them. David saith, My soul dwelleth among Lions. 
Ps. 57.4. & 22.21.  Wicked men are in the sacred Scriptures, likened to, and called Lions, Dogs, Wolves, Vipers, Serpents and almost all manner of savage beasts, because they have the like evil dispositions, and do like actions, and the godly are compared to Lambs, Doves, Sheep, and other such like harmless, profitable creatures, no marvel then, if the godly be assaulted and put hard to it many times by evil men.  
The world is also likened to a Sea, and we sail (as it were) in the bark of our frail bodies, now what is more usual then to have winds and storms at Sea? to be tossed to and fro, to meet with foul weather? to hear the waves roar and rage and dash into the ship, also sometimes to light on the rocks, yea, to suffer shipwreck on the rocks and dangerous sands? So if (as we sail in the bark of our frail body towards Heaven) the winds blow, and storms arise, ready to sink our ship or split her on the rocks, is it any new or strange thing that we should be much moved at it? It is therefore a point of wisdom to prepare for, and patiently undergo what cannot be avoided; many Heathens have on this consideration undergone much, and why should not Christians much more make a virtue of necessity?  
4. Consider the nature of these troubles, they are light and short.  
1. Light, 
2 Cor. 4 17  Take them at the worst they are but light afflictions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, light in comparison of what we deserve, and what our Saviour suffered for us, and what wicked men must for ever suffer in hell; and light also in that they do but touch the body, they cannot properly pierce into the soul, so as to destroy it, they hurt but the outward m●n, and wound that at most and worst they can do, they may annoy, yet they do not destroy the soul, prejudice it's eternal welfare; but wicked men's troubles many times wound the soul, pierce into the very soul, and destroy that, and though they be free from bodily troubles, yet they have crazy consciences which sometimes wound them sore, and a wounded spirit who can bear? 
Rom. 8.28. Pro. 18.14.  or what can it bear, as the Original hath it. So long as the spirit is sound, conscience clear and good, it will sustain its infirmity, i e. whatsoever outward trouble may befall; as a sound shoulder will bear a great weight with else and pleasure, whereas a broken, bruised or disjointed shoulder, will cry out and shrink under every little thing. All the days of the afflicted are evil, but he that is of a merry heart, hath a continual Feast. A clear and sound conscience is as a Feast in the midst of all outward troubles, yea, and better than a Feast for it is continual.  
The truth is, it is guiltiness of conscience that makes afflictions heavy; to a sound and good conscience great afflictions and trials many times seem as nothing, and are undergone with a great deal of cheerfulness and courage, but when God plague's a wicked man, if conscience be not seared or a sleep, or benumbed he hath a double burden to bear, the weight of affliction and a guilty conscience, which is most grievous.  
2. As they are Light, so also short and momentary. The rod of the wicked shall not rest on the lot of the righteous. 
Ps 125.3.  This light affliction (says the Apostle, which place also clearly proves the former branch) which is but for a moment. The original differs some thing in words from our translation, but nothing from the true sense and meaning. 
2 Cor 4 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I●●. 54 7. Rom. 8.18.  For a small moment have I forsaken thee, but with great mercies will I gather thee, saith the Lord to Israel The troubles of the godly are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sufferings, yet they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sufferings of this present time, saith the Apostle to the Romans.  
So that these afflictions, though they may be sharp, yet they are but short, and if they continue to the uttermost they possibly c●n do, it is but till death, they end with death. There the wicked cease from troubling 
Job 3.17, 18, 19  and there the weary be at rest: there the prisoners rest together, they hear not the voice of the Oppressor: The small and the great are there, and the Servant is free from his Master, said Job long ago. Death though it do indeed begin the wicked man's misery, yet it puts an end to all the godly man's suffering, they end with his life and do increase his glory, makes Heaven more sweet and welcome. Our bodies are but earthly Tabernacles, now a Tabernacle if generally, yet it cannot last long, but if furious winds and storms blow, it will quickly fall, and so it is with our bodies. The afflictions and troubles of this world are visible, seen on the body, estate, etc. therefore not to be regarded, because temporal, but the things which are not seen are eternal. 
2 Cor. 4 18.  Therefore saith the Apostle, Let them that weep, be as though they wept not, but things that are invisible are to be regarded, 
1 Cor. 7.30.  and seriously thought on, the wrath of God, the pains of hell; so Heaven, l●fe and glory are eternal, these we should much think of, and labour to live accordingly.  
5. Consider this also, that it is a great honour to suffer for righteousness, to be singled out to be the Lords Champion, to show forth God's wisdom, power and goodness in his servants. All the Saints have not the honour, to be singled out with Abraham, that the world may see the truth and strength of their faith, patience, love to God, etc. 
Gal 6 17.  To bear the marks of the Lord Jesus is a singular privilege; the Apostle himself boasts of it, as a special honour to him, Gal. 6. To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake, saith Paul. All his people are tried and suffer more or less, but not very many are singled out to be the Lords champions as was Abraham, Job, the Martyrs and some others; therefore the Apostles (though used as rogues, whipped) went away from the counsel, 
Act. 5.4.  rejoicing that they were worthy to suffer shame for l●● Name, not because they were worthy to suffer, but becauss (mark it) they were counted worthy to suffer— It was a great honour for them to suffer for the Lord Jesus, and in his cause: It is an honour to God, they honour him by suffering in his cause, and for his sake, and they that honour him, he will honour, and have others honour them. Receive him therefore in the Lord with all gladness (saith the Apostle) and have such in reputation, 
1 Sam 2.30 Phil. 2.29, 30.  the reason, because for the work of Christ, he was near unto death.  
So God will honour them hereafter, If we suffer with him, we shall also be glorified with him. 
Rom. 8.17. Rev. 3 4. & 6.11.  They shall walk with me in white (saith Christ) for they are worthy. They shall have long white robes given them, i. e an honourable name (as some do expound it) and not amiss: So that God hath his special honour and dignity for such. Here Abraham's faith and obedience is recorded to his everlasting praise. Therefore our Saviour pronounceth such blessed: 
Luk 6 22, 23. Mat. 5.11, 12.  Blessed are you when men shall hate you, and you and persecute you, and shall say all manner of evil against you falsely, for my Name sake; Rejoice and be exceeding glad, for great is your reward in Heaven.  
Lastly by way of motive, consider the blessed fruit and issue of all afflictions, troubles and trials to the godly, here and hereafter, how great and grievous soever they be for the present.  
1. All sufferings and trials make way for a greater good, to humble his people, make them more fit for mercy, to manifest their sincerity, and the strength of their graces to themselves and the world, to increase and brighten their graces, and consequently their comforts, to purge out sin and corruption, and make them more pure and precious like the refined gold, to wean them from the world, 
job 23.10.  make them more heavenly minded, etc.  
Also the afflictions and troubles of the Church (as now in Germany, in Ireland, and in England) tend to fit them for greater mercy, for Christ's government and Ordinances in a more excellent manner (I trust) then ever we yet enjoyed them, also to purge and cleanse his Church. I dare confidently affirm it, That Reformation should never have been raised up to that blessed and desired height (which in all probability, it is likely through God's goodness to come unto) had not the malignant enemies of the Church, the Papists, and the Prelates, and popish Party their Abettors, been so busy against the Church, Christ's people, Ordinances and power of godliness, as they have been and daily are. Blessed be God that doth and will bring good out of evil, light out of darkness, and turns the counsels of Achitophel's into foolishness, and mischievous plots of wicked haman's, to their own hurt and his people's good, and makes the rage of men turn to his glory. This believe, wait, pray and praise God for.  
2. The troubles and trials of the faithful will likewise make much for our future good, both in point of honour (as hath been showed) and of benefit it will bring glory, especially suffering for righteousness sake, and the truth's sake. 
Rom. 8.17. 2 Tim. 2.18. 2 Cor. 4.17.  If we suffer with him (says the Apostle) we shall also be glorified with him. Again, This light affliction, which is but for a moment, worketh for us a for more exceeding and eternal weight of glory. The affliction is but short and light, but the reward is exceeding great and lasting, no less than glory, which is the highest pitch of all honour and felicity. Here is glory, and more, a weight of glory, and if there were but an equal weight of glory to suffering, the difference would be exceeding great, seeing as one dram of gold is more worth than many pounds of lead: so here, where there is (if I may so say) a pound of glory for a pound of suffering; yea exceeding much more (mark the words) a far more exceeding weight of glory (the Original is) exceeding full and expressive and which maketh all complete, it is eternal. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, excel●enter excellently gloriae Pondus. Beza.   
This was it that did encourage the Martyrs most willingly to go to the prison, to the stake, the Christians to cry out to the persecutors of their brethren, when they carried them to the prison, to the stake, and places of suffering, Sum & ●go Christianus, I also am a Christian, even longing to suffer with them, and some have wept much, because through a mistake, they have been sent bacl again from the stake to the prison, or kept from suffering. We glory in tribulation, says the Apostle. This was it that made Moses when he came to years, 
Rom. 5.3.  refused to be called the son of Pharaohs daughter, choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season; esteeming there proach of Christ greater riches than the treasures of Egypt, and the faithful Jews to suffer the spoiling of their goods with joy. 
〈◊〉 10.34  And the Lord Christ himself, for the joy that was set before him, endered the cross, 
〈◊〉 122.  and despised the shame. Let us consider those things to stay our hearts, make us patiented, and with cheerfulness and courage to hold up our heads in the evil day.  
All which may afford comfort to the people of God (it is the Scripture phrase) Heb. 11 25. in the midst of all their sufferings, when they consider the blessed ends, fruits and effects of afflictions and trials sanctified (as they are to all the faithful) so fare are afflictions and sefferings, even the most grievous trials, from being a sign of God's wrath, and an Argument that they are none of his, because they suffer such things, that it is rather an Argument of God's special favour and love towards them: It was so with Abraham here, Jacob, Job, David, Paul and others, and with the Church of God in Egypt, in the Wilderness, in the land of Canaan, in the time of the Judges and of the Kings, notwithstanding all their sufferings, yet were they still Gods peculiar people; and so it was with the Apostles and primitive Christians, and so along up hitherto: Yea this very thing to have bitter adversaries for righteousness sake, and Religion sake, and to have troubles and trials in the world, is an evident Argument of God's special favour to such. Be in nothing terrified by your adversaries, which is to them an evident token of perdition, 
〈◊〉 1.28.  but to you of salvation. That the spirit and rage of Devils and wicked men, is bend against none so much, as against the Church and godly in it, 
Luk. 21. 1●, 13.  and most against the most eminent of them, They shall lay their hands on you (said our Saviour to his Apostles) and they shall per ecute you, delivering you up into the Synagogues, and into prisons, etc. If you were of the world, the world would love its own; 
joh 15.19  but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.   

There is a great controversy between us and Rome, whether theirs or ours be the true Church of Christ, and they or we the true Christians; therefore they produce a great Catalogue of Catholics (as they would be called) Kings, Princes, and others of note, that have wonderfully flourished, victoriously warred, and in their battles become victorious Conquerors. Bellarmine shows how Abraham, Moses, Joshuah, 
Vlti●a Ecclesiae nota est faelicitas temporalu. Bel. de notis Eccies.  and so along to the Macchabees, that very many, that feared God were victorious and prosperous. And thence he goes to Ecclesiastical stories, and all to prove that prosperity and outward felicity it a note of the true Church; and indeed, so it may be of the true malignant Church, not of the true Church simply, so called, not of the Church of Christ. It may be answered, That many very wicked men have warred victoriously, and prospered, as did Saul, Ahab, Senacherib, Nabuchadnezzar, and others: This is (as Solomon speaks) to answer a fool according to his folly. 2. Nothing is more apparent than this, That the true Church of God, both Jews and Christians, have often been put to the worse, and grievously afflicted by the Pagans and Heathens, That the most renowned servants of God have suffered great things, been brought to grievous exigents divers times, as Abraham, Job, David, etc. and yet were the dear servants and children of God, the dearly beloved of his soul: 
Heb. 12.5. etc.  God scourgeth every son whom he receiveth, and lets none go without afflictions but bastards. The Scripture runs much upon this, to show that prosperity is a note of the wicked, and afflictions a note of the godly; Wherefore comfort yourselves with these things.  
Fifthly and lastly, Seeing we are here subject to troubles, 
Use 5.  even the most grievous, to be brought into the Mount, into extremities, this should make us to thirst and long after Heaven, to set our hearts upon, long after, and labour for that happiness and security of the Church in Heaven, where there is no trouble, no enemy that can approach or do any hurt, neither man nor Devil; where there shall be no more any grieving thorn, or pricking briar, yea, where sin shall be no more. Here the godly are subject to afflictions and troubles, even the most grievous, to the rage of malignant and mighty enemies, proud, insolent adversaries, suffer many things from their tongues, that are set on fire from Hell, are full of poison, and are as sharp swords; and from their hands also, whose singers itch at the righteous, are brought sometimes into great straits and exigents, even to the utmost extremity, that if God set not in, they are gone and perish, or are undone in the world, all outward comforts are lost, beside the inward troubles and perplexities of conscience many times: Barnes there all enemies shall be far off, all evils removed, all tears wi●ed from the Saints eyes, all cause of sorrow done away, yea sin itself shall be utterly abolished, there shall be an absolute freedom fr●m all evils both of sin and punishment, and all fears of evil, with a blessed fruition of God's face and glorious presence, with full delight for evermore. And therefore it is called, The triumphant Church, because the Saints shall triumph over all enemies and evils. This should make us to long and labour after Heaven, with Paul, willing to be dissolved, and be with Christ, 
Phil. 1 21. Psal. 4●. 2.  which is best of all, when divine providence shall see good and ca●l for us, to say with David in his absence from the place of God's special presence, When shall I come and appear before God? and with them under the Altar, How long Lord, holy and true, and with the Church, 
Rev. 22.10.  Come Lord Jesus, come quickly! And here I desire to leave you awhile in your most serious thoughts, longing desires, and labouring after Heaven, where there is fullness of joy in the presence of God, 
Psal. 16.11.  and pleasures for evermore.  
And thus much on that first point or observation (which is much more than I at first intended, 
Use 5.  but the work in the doing multiplied under my hand, like the widow's oil) now through the goodness of God, I come to the second Proposition or Point observed (of which, as also of the third, more briefly) that I seem not to be too long on this Subject,  
That God will be seen in the Mount, He will help and deliver his people in their extremities and troubles. 
Doct. 2.   
In this point before I come to application, take notice of these 3. things:  

1. The truth of the point, That God will help and deliver his people in their extremities.  
2. How he usually doth it, by what ways and means. And  
3. Why he will do so.   
1. That God will be seen in the Mount. God doth help and deliver his people in their extremities, though the Text be most clear and full, yet see it made good in a few instances instead of many.  
1. Of particular persons, Therefore call to mind God's great mercy to Abraham here, when it was come to the very last minate of time; to Jacob, 
Gen. 32.3.6. & 33.1.  when his brother Esau was come even to him with 400. men in a posture of war; to Lot, when he was taken and carried away prisoner by the Kings; 
14.12, 13, 14. 1 Sa 23.26, 17. jonah 2.1, 10. H●st 6. ●, 4, 10. D●n. c 3 & 6. Act. 12.  to David when encompassed by Saul and his men in the Wilderness of Maon; to Ionas, after he had been three days and three nights in the Whale's belly; so he delivered Mordecai, the very same day he should have been hanged by wicked Haman; the three children out of the fiery furnace, and Daniel out of the Lion's den; Peter the very night before he should have been brought out to the people, to be condemned and executed.  
2. Of delivering the whole Church or great multitudes of his people together. 
Exod. 6.7 & 7.45.13 3. v 14.10. Cap 16 2, 12.  We read of Gods delivering Israel out of Egypt in the height of their misery, with a mighty hand. Again, at the red Sea, when they were in a mighty strait, bringing them through the red Sea, relieving them extraordinarily in the Wilderness, when in great want of bread, flesh and water: c In the time of the Judges, and in the days of 
d 2 Chr. 14 6.11  Asa, 
e— 13 13.  Abijah, 
f— 20.12.  jehoshaphat, and in 
g H●st. ●. 12. & 7.5.  hester's days. Many more Examples to this purpose may be given, but these may suffice. This is the first, That God doth help and deliver his people, God is seen in the Mount. Now  
Secondly, How God is seen in the Mount, how he shows himself in their extremities, and that is two ways,  

1. In supporting them in the Mount. And  
2. In delivering them out of the Mount.   
1. God is seen in supporting his people in their troubles and extremities, they sink not under them, but hold up their heads and resolve to cleave unto him and wait upon him, as he did job who resolved. Though the Lord slay me, yet will I trust in him. 
job 13.15. Ps. 37.17, 14.  The Lord upholdeth the righteous, though he fall (viz. into great te●tations and troubles) he shall not be utterly cast down, for the Lord upholdeth him with his hand. Even in spiritual desertions there is still a secret hand of God which doth uphold them, that they do not wickedly departed from him, nor frowardly behave themselves in his Covenant; but there is still a general recumbency and relying upon God, till be have mercy upon them and deliver them: And sometimes the Lord fills their heart's fullest of inward comfort, when their outward condition is most grievous, as was to be seen in the Martyrs.  
2. God is seen in the Mount of extremity in delivering his people out of their troubles and straits, and that divers ways, I shall mention the most and principal of them, and they are these,  
1. By weakening strong means against his Church or people God delivers them and that especially 5. ways.  
1. By striking sudden fears and dreadful apprehensions into them, like that into the Canaanites, The terror of you is fallen upon us (said Rahab) and the Inhabitants of the Land faint because of you. 
Josh 2.9.11.  Assoon as we heard of these things, our hearts did melt, neither did there remain any more courage in any man, because of you. So the Midianites by a casual dream of one of their company, 
Jud. 7.13, 17.  were so frighted, that though an innumerable Army, yet they were not able to stand before 300. unarmed men. So the Moabites were strangely overcome and Israel delivered from their designs, 
2 Kin. 3.22, ●3.  by reason of the seeming colour of blood on the water, occasioned by the reflection of the Sun beams shining upon it. And thus he dealt with the Duke of Ireland and his Army, 
Relation of the Parl. begun at West●min. 1386 p. 17.  when with the forces raised in Lancashire, Cheshire and Wales, he came up towards London against the Parliament, their great spirits were so benumbed, discouraged and amazed at the sight of the Appellants Army, that when they should give the assault, (God not suffering the effusion of blood) they stood still making no show of resisting, but without any fight slung down their arms, and yielded themselves to the mercy of the Lords Appellant. This is one way.  
Secondly, God sometimes weakens the Adversaries power, and delivers his people, 
Exod. 14.25.  by spoiling them of their instruments, which are very helpful to them: So God took off the wheels of Pharaohs Chariots, and made them drive heavily, so that they could not follow after Israel to hurt them.  
Thirdly, sometimes by infatuating them and their counsels (a grievous judgement and sad sign of their destruction approaching, when God smites men in their wits.) So he dealt with Pharaoh king of Egypt. 
Isa. 19.11, 13.  The Princes of Zoan are become ●ooles, the council of the wise Counselors of Pharaoh is become brutish; how say you unto Pharaoh? I am the son of the wise, the sonn● of ancient Kings. The Princes of Zoan are become fools, the Princes of Noph are deceived, they have also seduced Egypt, even they that are (i.e. should be) the stay of the Tribes thereof. They told him a fair tale, and so miserably deluded him to the destruction of Egypt. 
2 Sam 17 7, 14  So God turned Ahitophels' politic counsel (that would have been very prejudicial to David and his men) into foolishness, 
2 Chro. 10.  and Absalon to reject it, and follow the counsel of Hushai to his own destruction. And Rehoboam to follow the advice of the young men, that were brought up with him, and to reject the counsel of the grave men, to his own great damage and dishonour. Thus God sometimes by infatuating the counsels of the Adversaries of his people, and smiting them in their wits, doth disable them to pursue their designs against his people, and so delivers them as David from Absolom, and petitioning Israel from Rehoboams intended cruelty, and so make their own counsels and designs their own overthrow and fall, and the rise of his people.  
Fourthly, sometimes by taking away from the enemies of the Church, part of their strength in which they trust, as he did from Rehoboam, by rending ten Tribes, the fare greater part of his Dominion from him, 
2 Chr. 10.13.  when he would not be dissuaded from going on to oppress his petitioning Subjects.  
Fifthly, sometimes by restraining their malice, when it comes to the upshot, and turning their hearts towards his people, and inclining them to peace; 
Gen. 32.6. with 33.4, 10.  as when Esau came against jacob with 400. men, God overpowered his spirit, and turned his heart to his brother jacob, That Jacob saw his face, as the face of an Angel of God. 
— 31.24, ●9.  So he did restrain Laban and incline him to peace, that he had not an evil word to say against jacob, when he overtook him. And this is the first way by which God doth deliver his people, namely, by weakening strong means against them, that the Adversaries cannot or will not hurt them. Thus the Lord h●th the hearts, even of Kings in his hands, 
P●●● 21.1.  and turns them as the rivers of waters, whithersoever he pleas●th.  
First, by putting courage and strength into his people, making the weak and feeble strong, and the faint-hearted valiant. So he did 
a 1 Sam. 11.4, 5, 6.  Saul to deliver Israel out of the hands of the Philistines, 
b Cap ●4. v. 6.  Jonathan to slay many of them, and rout their army 
c 2 Chron 13. 1●, 15, 16, 17.  Abijah, and the men of Judah to slay 500000. of their enemies, 
d 14 9 Acts and Monuments, p. 207 col ●. & 208. col 1 l 70.  Asia and his men to destroy and rout Zerah the Aethyoptan, with an army of a thousand thousand foot, and three hundred horse. So he put a 
* Relation of the Parliament begun at West-●enster. Anno 1●86. p 4, 5, ●, 7. & 12.  spirit of valour and magnanimity into the Waldenses, to defend themselves and the true Religion against the Duke of Savoy, that sought to suppress and root out the Protestant Religion, to do wonderfully, even to admiration. Likewise into the Protestants in France, to defend themselves and Religion against them that would destroy both. Likewise into the Appellants, The Duke of Gloucester, the Earls of Arundel and Warwick in the reign of King Richard the second, to preserve the King and Kingdom, and subdue the Conspirators, the Duke of Ireland and others, that persuaded the King to desert his Parliament, and to send to the King of France for counsel and help against his Parliament, and to raise forces to destroy the loyal and faithful members of it, that sought the good of the King and Kingdom, and so by God's blessing preserved both King and Kingdom. So he hath put exceeding much courage and valour into the soldiers in Ireland, to do very great things against the Rebels there, and obtain wonderful victories almost incredible.  
Secondly, Sometimes the Lord sends his people, wholly by unexpected ways, which they thought not of, whereby they become victorious over their enemies, and free themselves from them. So God raised up deliverance to his people in Zachary, when there were 4. horns, that is, enemies of the Church on all sides, that stood up to scatter his people Israel, Judah, and Jerusalem: The Lord shown the Prophet 4 Carpenters, i. e. the Babylonians and Grecians, whom God had raised up, as his instruments, to help his people, and break the horns of the enemies against them. Here comes help by a way altogether unexpected, which his people never so much as thought of.  
3. The Lord sometimes delivers his people by discovering the enemy's plots and designs against them, before they take effect, though never so closely contrived, and secretly carried, and a plot timely discovered is prevented, and falls to nothing, but to the hurt of the plotters. Thus God saved Israel, not once or twice, 
2 Kin. 6.8. etc.  by discovering the counsels and designs of the King of Syria against them: The Jews, by discovering the bloody plot of Haman against them: The Jews plot against Saul, 
Hest 4.1. Act. 23.12.  to kill him in the way: So God hath saved this Kingdom, not once nor twice, but many times, from eminent dangers, especially from the Spanish Navy in 88 the Gunpowder Treason in ●605, a few hours before it should have taken effect, and from many destructive counsels and designs within these few years last passed, which are fresh in every man's memory, mercies never to be forgotten, or thought of, without a thankful remembrance of them: Yea, as one well observeth, 
Eccles. 10.20.  God hath promised, that rather than the rage of men shall take place to his dishonour, a bird of the air shall carry the voice, and that which hath wings shall tell the matter.  
4. Sometimes God delivers his people by diverting the enemy's power another way. So when Saul came against David, and had almost compassed him about, and taken him and his men in the wilderness of Maon, 
1 Sam. 23.26, 27  a sudden unexpected invasion of the Philistines, enforced Saul to retire, and turn his forces against the Philistines. 
2 King. 19.1. to 10.  So when Senacherib intended in a mighty rage to fall upon Hezekiah and Judah, he was constrained to bend his forces against Tirhakah. And thus God turns the power even of the greatest enemies, whithersoever he will as a man may turn a ship at his pleasure by the rudder, a very small thing, and so he doth other creatures also, restraining not only their voluntary, but even their natural actions at his pleasure, 
Dan. 3.27. C. 6.22, 24.  as the fire from burning the 3. children, and the Lions from devouring Daniel.  
5. By destroying the enemies of his people, and that three ways.  
1. Sometimes immediately by his own hand, or some extraordinary way. So he destroyed one hundred eighty five thousand of the Assyrians by an Angel, when they came against Hezekiah, Judah, and Jerusalem. For particular persons, divers deliverances of this kind are noted in Master Fox his book of Acts and Monuments, God strangely by sudden death, strange diseases, etc. takes away their most cruel persecutors, and so delivers his servants that fear his name, from them that are too mighty for them.  
2. Sometimes by setting others against them, men and other creatures: Men, as the Persians against Julian, when he was resolved to destroy all the Christians, Saul to kill the Philistines, and s● saved David, and brought him to the Kingdom.  
And other creatures, 
judge 5 20, 〈…〉 ●5 & 14 ●9 ●7. Cap. 8, 9, 10.  as the Stars fought against Sisera, the River Ki●●●n s●…ept away his men, the hail to destroy the enemies, the water to drown them, as he did the Egyptians; beside other creatures, as Frogs, Flies, Lice, the Locusts, etc. which did mightily hamper and confound that proud King Pharaoh, and his Princes, and whole Kingdom. Thus the Lord hath all the creatures in the world at his command, to destroy his and his Church's enemies, and can make the most contemptible of them, to confound and destroy the greatest Princes, as the louse did one of the Herod's, 
Act. 12.23.  and the worms another of that name.  
3. Sometimes by causing division among the enemies themselves, and setting their swords one against another. So the Lord delivered his people by destroying the Midianites and Amalekites, the Lord set every man's sword against his fellow, 
judg. 7 23.  throughout all the Host. Thus also the Lord dealt with the enemy that came against Ju●ah, in Jehosaphats days 
2 Ch … 〈…〉  one destroyed another, The children of Ammon and Moab stood up against the inhabitants of Mount ●eir, utterly to slay and destroy them, and when they had ma●e an end of the inhabitants of Seir, every one helped to destroy another.  
Thus in the general here, God is seen in the Mount, and by what ways and means he shows himself, and delivers his people chief from public enemies; for to speak how God delivers his people, from particular straits and exigents, would be endless, because the kinds of troubles, and extremities of his people are very many. And this is the second.  
Now thirdly, the reasons why the Lord will do so, and they are these:  
1. God lets the enemies of his Church go on, 
Reasons.  in their wicked ways, against his people to the height, almost to the very utmost, till they are ready to strike the fatal stroke, that they may fill up the measure of their sins, and so his justice may be more clear and remarkable in their destruction. So God dealt with Pharaoh, he did not destroy him at the first, when he slew and drowned the Israelites children, nor at his first refusal to let Israel go, as he might justly have done; but let's him go on so long, that his obstinacy & rebellion against him, was so manifest, that all the world could not but say, yea, and Pharaoh himself confess, 
Exod 9.27.  That the Lord was righteous and he and his people were wicked. And for this reason God did not presently destroy the Canaanites, and settle his people in that good land, which he had promised them, but tarried till the iniquity of the Amorites was full, that his justice in their destruction might be more apparent to all the world.  
2. God will be seen in the Mount, and deliver his people in their extremities, to manifest his glorious Attributes of knowledge, power, truth, faithfulness and goodness.  
1. For the glory of his omniscience. 
Ezek. 1.18.  In Ezekiel's vision at Chebar, the living creatures had wheels, and the wheels had four faces, and the rings of the wheels were full of eyes round about them, was a type signifying the all-seeing eye of God, that sees and takes notice of all things, especially of his own people. The eyes of the Lord are over the righteous. 
P●al. 34. ●5. 8●. 1.121.3, 4.  He is therefore called the Shepherd of Israel, and the Keeper of Israel, that doth neither slumber nor sleep; When his sheep (the people of Israel) are among the wolves (the enemies of the Church) he doth see and watch them, as well, yea, better than any shepherd can oversee his flock: For 1. a shepherd may look well to his flock, but cannot at all times, he must have some times to rest and sleep himself, but God doth neither sleep nor slumber, he hath ever a waking eye upon his. 2. A shepherd cannot see all his flock in all places at once, but God oversees all, as well them afar off, as them near home, whatsoever they be in the valleys, or in the mountains, he is the God of both, though the blasphemous Syrians said otherwise. Now that God can, and doth manifest his all-seeing eye over his people for good, every where, in all places and parts of the world at once, and taketh notice of their condition, and of their enemies, to deliver his people, and plague their enemies, in the fittest time, doth work much for his glory.  
2. His Almighty power is marvellously seen, and made glorious, by plucking the prey out of the mouth of the Lion, even of the most mighty adversaries of his people, when they think themselves most sure, as Israel out of Egypt, and Judah out of Babylon, which was as dry bones. 
Ezek. 37.3, 4.  Son of man (said God to E●●kiel in the vision) can these bones live? O Lord God (said the Prophet) thou knowest, I cannot see how it can be so, but thou art omniscient and almighty thou knowest: God bade him prophesy, and he did so, and the bones came together every one to his place, stood up and lived, and became a mighty great army When this is done to dry bones, very dry bones, scattered bones, i. e. to the house of Israel, 
Ver 11.  the Church of God, which were brought into so low a condition, that they said, Our bones are dried, our hope is lost, we are cut off from our parts: It shows there is an all-seeing and an almighty God, that they may see and give him the glory of his omniscience, and of his almighty power. So his power was wonderfully seen in restoring Hezekiah again, and raising up Lazarus four days dead, Jairus daughter, Dorcas and others, and delivering his people, when it is come to such a dead lift that no creature can.  
3. For the manifestation of his truth and faithfulness he hath promised his people to hear their prayers, and deliver them: Call upon me (saith God) in the time of trouble, and I will deliver thee, 
Psal 50 15.  and thou shalt glorify me, and he is faithful and true, abundant in truth. Now if the Lord will help and make good his promise, he must then do it, or not at all, and so break his promise, and sail them that trust in him. One man will not fail another, that trusteth in him, for that were treachery so to do, much less will God fail his people that trust in him; and therefore he will then help and deliver them, God promiseth to be seen in the Mount: Now if he bring them into the Mount, to the very top, and do not there show himself in due time to their comfort, than he will fail them, and break his promise, which is impossible.  
4. His glorious wisdom, goodness, providence, and care over his people (put them altogether) is manifested in this, That be hath ways and means, and can and doth provide for his people, and deliver them, when all means fail in humane reason: 
Exo. 16.2, 4, 12 Numb 20.28. judg. 15 18. 1 King 17 6, 10 14. 2 King 4.2.  As in providing Manna and Quails, and water for Israel in their wants, plenty of food in the famine of Samaria, relieving Samson when he was ready to perish with thirst, feeding Elijah, lengthening the Widow's meal, and increasing the oil in the cruse: In all which, and the like, his wisdom, care, and provident goodness is seen, as well as his power, and especially in restoring lost man, fallen in Adam, 
Eph. 5.10.  by a most mysterious and unsearchable way, in respect of many things in it, that the very Angels, those knowing creatures, desire to pry into, and wonder at it.  
Reas. 3. God will then deliver his people, that the world may know that he is the Helper of Israel. Now, 
Isa 37.20.  O Lord our God (say the faithful in their great troubles) save us from his hand, ●●at all the Kingdoms of the earth may know that thou art the Lord, even thou only. When it comes to an extremity, to such a point that all outward helps and means fail, so that there is no help, or such as is not considerable, it is so small and weak, than God's arms, his divine power and wisdom appears, than all men cannot but acknowledge, that it is the Lords own doing, and so give him the praise. But so long as there are outward means and helps, that in an ordinary providence can relieve, we are wonderful apt to ascribe deliverance to the means, to second causes: But when there is no help in the creature, than it must needs be the hand of God, and so acknowledged.  
Therefore it was, that the Lord would not let Gideon fall upon the Midianites and Amalekites, with his thirty two thousand men, lest the victory might be thought to be from man, and not from God, but caused all to return save 300, an inconsiderable number, to conquer such an innumerable army, and gives them victory, without giving a blow, till the enemies themselves fled. The people that are with thee (saith God) are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, 
Iu●●●. 2. 〈◊〉 ●, ● &  saying, mine ●w●● hana hath saved me. Therefore the Lord 〈…〉 to the Red Sea, where there 〈…〉 way f●r them 〈…〉; and then again into the midst of 〈…〉, that it might appear to all the world, that ●●ra●●● liver ●●ce, and the F●●ptians overthrow and destruction was from God, and so his right hand became glorious in power. That is the third Reason, why the Lord will deliver his people in their extremities, that the world may see, that deliverance is from the Lord, and that it is he that is the Helper of Israel, that they might ascribe it to him, and seek to him only in time of need.  
4. The Lord will deliver his people in their extremity, that his people may have an experimental knowledge of him, both to support themselves in evil times, and be the better enabled to comfort others, and support the feeble-minded. It is a great comfort, and will help much in evil times, when a man can look bacl and say, Such a time I was brought to such a strait, and the Lord delivered me; into such an extreme want, and God provided for me; into such diseases and weakness, that all friends and Physicians forsook me, and gave me over for a dead man; yet than the Lord did raise me up again, beyond all expectation; into such and such a trouble, and the Lord carried me through, or delivered me when there was no hope, as 
a 1 Sam. 17.34. etc.  David, and 
b 2 Cor. 1.9, 10  Paul did, and so 
c 2 Cor. 1.4.  might be able to help others also.  
The godly know by faith, that God is the supporter and helper of the Saints; The word saith it, and they believe it, but when God doth indeed bring them into the Mount, into some great trouble, extremity or other doth awhile leave them there, yet d●th support them in it, or deliver them out of it, than they see and know God by experience to be such. That is observable to this purpose in 2 C●ron. Then Manasses knew that the Lord he was God, 
2 Chr. 32.13. ●  i.e. than he kn●w it by experience in himself.  
5. The Lord will be seen in the Mount, and then help and deliver his people, that they may be truly thankful, more affected with his goodness, prise mercy more, and be more thankful for it. O! how welcome is the Haven to a weatherbeaten Mariner, that every moment looked to be shipwrackt? bread to an hungry man, that is even ready to perish? pardon to a condemned wretch, that is upon the Gallows, ready to be turned of the ladder? how will he prise such a mercy? how thankfully will he accept it? but let the Mariner be safely batboured, so soon as the storm gins to arise, or the hungry man have meat, so soon as his appetite craves it, or the malefactor have his pardon given him, as soon as he is apprehended or imprisoned, it will be slighted, he cannot be so affected with it, and thankful for it as otherwise he would. How greatly Abraham here was ●ff●cted with this mercy, and thankful for it, when God appeared to him in the Mount, this Chapter doth testify, and this verse is a divine record of it. He called the name of the place Jehovah●●ch.  
6. And lastly, The Lord will be seen in the Mount, help and deliver his people, that their faith fail not, and they behave themselves untowardly and uncomely in his Covenant. If God bring his people into the Mount, into great extremity, and they wait and wait still, and no help come, the feeble Christians faith will be apt to fail, and he to faint and behave himself uncomely, shame himself, stain his profession, and dishonour God, discourage others, and open the mouths of evil men against the truth and ways of God. Now the Lord will not break a bruised reed, nor quench the smoking flax, 
Isa. 42.3. 1 Cor. 10.13. Isa. 57.16.  not suffer a poor weak Christian to faint; and therefore will help in due time, that he may not quench the smoking flax, nor break the bruised reed; not quench, but increase grace; not destroy, but build un faith. I will not contend for ever (says God) neither will I be always wroth; for the Spirit should fail before me, and the souls which I have made. And these be the Reasons why the Lord will be seen in the Mount, help and deliver his people in their extremities and so we come to application.  
And first, behold here this truth verified in our days, 
Vs● 1.  and in these Realms of his Majesty! Was not God seen in the Mount to Scotiand, our neighbour-Nation, given them a wonderful deliverance, and a happy peace, 
1639. & 1640.  when nothing was before their eyes but ruin and destruction, intended and threatened against them, by the public enemies of both Kingdoms, who thought to raise and settle themselves by their ruin? Did not God appear in the Mount to poor Ireland, 
1641 Octo. ●3  in saving the head-City of the Kingdom (and consequently the Kingdom) the very night before it should have been surprised? Was not this Nation brought into the Mount? and did not God wonderfully deliver it in 88 from the Spanish Armado, 
●●8●. 〈…〉. 5.  styled invincible by the advers●●es themselves, in their vain boast of it? In the year 1605. from the Gunpowder treason, that transcendent and most horrid villainy, a few hours before it should have taken effect? In the year 1639. from the Spanish Navy, 
1639.  too little heeded, and too much forgotten by us? And many late desperate designs of the enemies of Christ and his people, and particularly of this Church and State in which we still live, by the goodness of the same God, who shown mercy to Abraham, and Israel, and Judah in their extremities, and delivered them out of the hands of their enemies, Pharaoh, Senacherib, Haman, and others?  
Secondly, 
Use 2.  if God be seen in the Mount, help and deliver his people in their extremities, than hence (by considering withal, God's usual deal and carriage towards his and their enemies, when he delivers his people) we may infer, That God will destroy his and their enemies, the present and future enemies of the Church of Christ. See a few instances; when God delivered Israel out of Egypt, 
Exod 1●. ●9. 14.23. & 15.1.  he at the same time (to make the more for their delivery and security) he destroyed, first all the first borne of Egypt (beside the other destructions that before did befall their cattle, corn, fish, &c) and then Pharaoh himself, and all his Princes, and army in the Red Sea. So when God brought Isra●l out of Babylon, 
●er. 25.12.  he first by the Grecians destroyed the Babylonians Monarchy, that had wasted, and grievously oppressed his people. 
2 C●r 13 14.14 11.  When he delivered Ab●…ah and Judah, he destroyed of their enemies 500000. When he delivered Asa and his people, he destroyed Zerah the Ethyopian, and many of his great army. 
20.10 22.  When he saved Jehosaphat, Judah, and Jerusalem, he destroyed the Moabites, Ammonites, and the inhabitants of Mount Seir. 
32.1 21  When he saved Hezekiah, he destroyed 185000 of Senacheribs numerous army. When he saved the Jews, he destroyed Haman the Jews enemy, 
H●st. c 7. &. 9  and his sons, and all those that risen up against them. Likewise often when he delivered Israel under the Judges, and in the time of the Kings, he destroyed or grievously punished the proud enemies of his people. For God useth wicked men but as rods to correct his children, and when they are corrected and bettered, that he will use that rod no more, than he throws the rod into the fire. The sacred Scriptures are clear and full to this purpose, and abundant in examples of this kind.  
And assuredly, he is still the same God, as powerful, as wise, as loving and good as ever to his people, as faithful in his promises, and as just, and full of indignation against his and their enemies, as ever he was, and therefore will still show himself for his people, and against their enemies as much as ever heretofore. So that the Turk, the great enemy of the Christians, and Antichrist, the grand enemy of the true Church of Christ, must down, and fall, and perish. It is prophesied long ago, in Saint John's time, and by him, 
Rev. 18.2.  Babylon the great (viz. mystical Babylon, Rome) is fallen, is fallen, and in truth also, in part already, and is declining in number, wealth, greatness, power, glory, and credit every day more and more. It remarkably began to fall, when Luther that renowned servant of God, did so publicly set up the standard of the Gospel, and so many thousands did resort unto it, and many thousands fell off from the Pope to Christ, in Germany, France, the Low-Countries, in England and Scotland: And it was no small wound to the Antichristian beast, that that Nation gave to it the other year. And surely (beloved) the downfall of Antichrist, the Pope, that Man of sin, and his Adherents, the Papacy, and Roman Hierarchy cannot (I conceive) be far off, if not very near at hand.  
Thirdly, this may be of good use to support and comfort us for the present, and in future times, against all extremities and troubles whatsoever. God will be as good still to his servants, all that walk in the steps of the faith and obedience of Abraham, as to the faithful in former ages. For our greater comfort, let us instance in 5. cases, namely, in case of extremity, of want or danger, of loss, of violent temptations, of Gods seeming not to hear prayer, and of spiritual desertion.  
1. In case of extreme want or danger, we should seek unto God, and depend upon him, the all-sufficient, and faithful God, as Abraham did here, He will be seen in the Mount: As for instance, suppose thy ease should be like Elijahs or sampson's, that was ready to perish with thirst, or the poor Widow, that had only a little oil in a cruse, and a little meal in a barrel, that thou shouldst be in want, have nothing to keep soul and body together, and maintain life, no money in the purse, no bread in the en●bord, no meal in the barrel, no friend in the world that thou knowest of, and it may be, greatly in debt also, that thou sea●se darest show thy face, for fear of an Arrest, as was the poor widow, 
2 ●ing ● 1.  All is gone, saith she, and the Creditor is come to take unto him my two sons to be bondmen: All is gone, nothing left to preserve life, nor afford me comfort, but my two sons, and now the Creditor is come to deprive me of that also. Here is a sad complaint, 
● King. 17.6.  yet God did provide for Elijah bread and flesh in the Morning, and bread and flesh in the Evening, by a Raven, which in reason would rather have rob, then relieved him. 
judg. 15. ●8. Na●●●. 20.7, 8, 11. 2 Kin. 4.3, 4, 7.  He provided drink for Samson, even out of the jawbone of an Aff●: for Israel out of the stony rock, and the poor widow increased her oil, whereby she was enabled, both to live comfortably, and pay her debts: so if thou canst by faith look up unto God, and depend upon him in the moderate use of lawful means, if any be, he is able, and will surely provide, and do that which shall be best for thee.  
Therefore resolve with faithful Habakkuk, in the person of the Church, 
Hab. 3.17.  Although the figtree shall not blossom, neither shall fruit be in the vines; the labour of the Olive shall fail, and the field shall bear no meat, the flock shall be cut off from the field, and there shall be no herd in the stalls, yet will rejoice in the Lord, I will joy in the God of my salvation, The Lord God is my strength.  
Again, suppose thou be in any great danger (as sometimes was David, 
1 Sam 23. Act. 27.18. ● Cor. 1.8, 9, 10  Ionas, or Paul, when the ship was broken, and when he and the rest of his brethren with him, were pressed out of measure, above strength insomuch that they despaired of life, and had the sentence of death in themselves, that they should not trust in themselves, but in God, God did deliver them from so great a death) Though I say it be thy ease, yet despair not, be not discouraged, why shouldst not thou hope in God, as well as they did? Oh! out they were most eminent persons, for faith, humility, etc. but I am a poor, vile wretch, full of unbelief, pride, etc. Well, be it so; Yet know that God (though he expect, and command us to grow in grace, yet he looks not in the hearing of prayer) at the measure of grace in the petitioner, but to the truth of grace, and the sincerity of the heart: Yea, the rather will God help, because thou art a poor weak soul, that canst not wait long, or bear much. 
Isa. 60.2.  To him will I look (saith God) even to him that is poor, and of a contrite spirit, to such a soul as sees nothing in himself, but abundance of sin, and emptiness of God. 
32.3.  He will not quench the smoking flax, nor break the bruised reed, saith the Prophet Isay.  
Thus in respect of private, so also in respect of the public troubles and straits of the Church, abroad in Germany, in Ireland, and here at home, whatsoever, or how evil soever our condition seem to be, yet let not any faithful soul be discouraged, God will not destroy his people, he will not deliver them up into the hands of their enemies, but will be seen in the Mount, and will help and deliver them when it comes to the point, when outward means fail.  
1. All the former examples, and many more upon record, both in divine and humane Histories (which might be mentioned) of God's goodness towards his people in their straits, are encouragements to us: 
Rom. 15.4.  For whatsoever was written afore time was written for our instruction, that we through patience and comfort of the Scripture might have hope; And therefore why should we be discouraged? humbled for our own and others sins, and God's dishonour, indeed we should be, but not discouraged, hang down the head as men without hope. Therefore  
2, Weigh also those 5. Reasons, which do overpower my spirit, dispel such fears, and carry it on high, as it were above the Sun.  
1. God spared England when it was at the worst, when Religion, Laws, and all went down the wind, and s●●●se a man durst publicly show his face for God, when profaneness, superstition, and idolatry increased greatly without control, and no thoughts of Reformation; and therefore, much more will he spare it now, Reformation is begun. If God should now suffer the enemies to prevails, now England gins to reform, than it w●●● be to his great dishonour, the enemies of the Church would impute it to the Reformation, and blasphemously say, That because ●●e go about, to reform things amiss in the Church, and remove ev●ls, therefore God is angry with us, and hath gi●●n us up into their hands, and so impute our destruction to reformation, which is God's work, as the procuring cause of our ●●●sery and overthrow, and their victory and triumph in our ruins, to their Popish prayers, and Idoll-Saints; but God will not part with his glory, which he hath purchased with a strong hand.  
See a notable promise, and an example to this purpose.  
1. A notable instance to this purpose in Jehosaphats days, 
2 Chron. 19  he seeing things greatly amiss in the Church, and Civil State, set upon the work of Reformation, purged the house of God, and reform much in the Church and Commonwealth, presently upon that came the Moabites, 
Cap 20. v. 10, 11, 12. Ver. 25.  the Ammonites, and the inhabitants of Mount Seir against him, with so great an army, that he professed, there was no might in him and his people to withstand them, and that they knew not what to do; yet the enemies of Judah had a mighty overthrow, and why? because Jehosaphat had put himself and his people into a good posture of defence, in respect of their spiritual state towards God, by their humiliation and reformation, they were returned again to the Lord, and sought him; and therefore God would not now leave them, when they had most need of his help: 
jonah 3.10.  Yea, when Pagan Niniveh did begin to reform and turn away from their evil ways, God did not destroy them as he had threatened, and otherwise had undoubtedly done; and yet their reformation is generally supposed to be but outward, and hypocritical, not inward, of the heart and sincere, much less will God destroy a Christian Nation, when we begin to reform, and turn to him.  
2. See also a notable promise to this purpose, Jer. 18. saith God, At what instant I shall speak concerning a Nation, 
jer. 18.7, 8.  and concerning a Kingdom to pluck up, to pull down and destroy it; If that Nation against whom I have pronounced, turn from their evil, I will repent of the evil! thought to do unto them. God threatens destruction to England, England gins to reform her evil ways, and p●●● away her whoredoms and abominations, and therefore surely God will spare, not destroy England, whatsoever dangers seem to threaten us.  
3. God hath many mourners in England that sigh and groan, because of the abominations and sins of the land, and do strive against them, and thirst after a pure state of the Church with longing desire; Yea, the Parliament, the representative body of this Kingdom, hath ever in these declining times been against the evils, declared themselves against them, and laboured what in them lay to redress evils, and purge the Church, and God doth not use to destroy a Nation, or give them up into the hands of their enemies, so long as the Lots, Jobs, samuel's, daniel's remain in it, and stand in the gap; much less when the whole kingdom, as the Parliament is, by representation and deputation, stand in the gap, and seek to turn away wrath from the people. So much is clearly employed in that speech of God, 
Ezek, 22.30.  I sought for a man among them that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it, but I found none. This Argument hath given good hopes to many, even when things were at worst, and no Parliament thought of, that God would yet be gracious to England.  
4. England falls to Fasting and Pryaing throughout the Land, and God hath put a mighty spirit of prayer into the hearts of his people, generally throughout the Kingdom; every good man's heart is enlarged towards God for the peace of Jerusalem, even children in years, and young persons have eyes to see that things are amiss, and their hearts open to go to the throne of grace, for mercy and favour for England, and have their days of humiliation and prayer, yea, scarce any that hath the face of a Christian, or principle of common honesty in him, but doth as well as he can, pray for England's peace and happiness. And we do not any where read of any people, whom God destroyed, when they fell generally throughout the Land to Fasting and Prayer, but ever that God spared them; 
jon. 3.5.  Israel and Judah often (yea and some out of the Church, as the Ninevites) and very often when they have been brought to a very low condition, yet, when they sought unto God in their trouble, he delivered them. See one place instead of many, namely, Psal. 107. especially, v. 6, 13, 19, 28 Then they cried unto the Lord in their trouble, and he delivered them out of their distresses. I will trouble you with one public instance 〈◊〉 that is in Hester, 
Host 2.4.7. & 3  and two instances in particular persons in hester's time the Church of the jews was brought into a very low condition, and a most desperate strait, nothing was before them in the eye of humane reason, but death and utter destruction, the Deerbe was sealed never to be reversed, and the Posts hasted to publish it every where, that all their enemies might be ready at the day appointed to destroy them; the Jews fell to Fasting and Prayer, and God delivered them. For particular instances, one is in Nabuchadnezzar, he was brought so low, that a man would have thought, 
Dan. 4.31.  it had been impossible for him, ever to have been restored, he had lost his Kingdom and wits also, which are (as a learned man said) the only way to bring a man in again; he had lost all his beauty and was become as a Beast of the field, 
Ver. 34.  not in substance, but in condition and carriage, yet when be looked up to Heaven, God heard him and restored him to his senses, kingdom and honour again, and so he did jonah, when a man in all reason would have thought it impossible, 
Jon ●. 2.1.  being then in the middle of the Sea, covered over with waters, and in the Whale's belly, a creature whose stomach can digest any thing.  
4. And surely this also hath weight in it, and is a good argument of hope and comfort, that God hath set up many worthy lights, and put many faithful, painful and profitable labourers into his Vineyard very lately, and many, (especially young people) come in a●p●ce and submit to the Gospel, and begin to show forth the power of Godliness in their lives.  
5. Also it is very remarkable and comfortable, consider, that all the plots, designs, and endeavours of the enemies have hitherto been so timely (through God's goodness and the Parliaments vigilancy) discovered, prevented and disappointed in a great part, that all hath turned to their dis-advantage, and the good of the Church, and furtherance of the work of God, that is upon the wheels, and the whole carriage of all things (through God's great goodness) seems to me to give great ground of comfort to his people, blessed be God.  
And therefore (Brethren) be not discouraged! do not fear, suffer not your hearts to be cast down, whatsoever the present dangers seem to threaten: But look up unto God and depend upon him. It is a great fault for a Christian to let go his hold, when dangers are great and imminent, though we be too too apt to do so upon all occasions: yet we should not. David did so, but when he had recollected his thoughts, he did much blame himself for it, Why art thou cast down o my soul, and why art thou disquieted in me? 
Ps. 43 5.  And therefore pluck up your spirits, prepare for the worst, yet look beyond the cloud, and behold with an eye of Faith God's great power, wisdom, goodness, faithfulness and the like, and think upon what he hath done for his Church formerly, and of late years for ourselves in particular, how he hath still discovered the Papists plots and designs, and preserved his people, and then think of what Manoahs' wife said to her distrustful timor us husband. 
Jud. 13.22, 23.  If the Lord were pleased to kill us, he would not then have received a burnt-offering and a meat-offering at our hands, neither would he have showed us all these things, nor would at this time have told us such things as these. So if the Lord had a purpose to destroy this Nation, or give us up into the hand of our enemies, he would not have done thus and thus for us as he hath done; for though the Lord doth not, or very rarely work miracles now, yet he works wonders, and is as able and willing to do as great things as ever he was, yea, and doth so too, when there is the like occasion, and hath often within these few years last passed done very great things. However let us do our duty, look up unto God and depend upon him, and resolve every one of us with joh, Though the Lord slay me, yet, 
Job 13.15.  will I trust in him.  
I will not deny but rise may be, and some blood be shed; God will surely repay blood with blood, and if not by the Sword, yet at least by the execution of Justice on such, as have shed the blood of his Saints, and been the grand enemies of his Church, but I cannot conceive our trouble will be much or long, I hope, but a brunt: Indeed, when I look upon our many, great, crying sins, God's Justice, Purity and Holiness, and the unwillingness of many to be healed, yea, obstinacy in their evil ways, etc. I can look for no mercy, but rather wonder we were not destroyed long ago, but when again I look upon the considerations above mentioned, the whole course of God's providence all along to this day, laying open persons and things, discovering and preventing most dangerous plots and designs, and bringing on his work still notwithstanding, yea, by the adversaries plots (though full sore against their minds) and when I also look upon the intolerable insolency, impiety, blasphemies and confidence of victory in many of that party, I cannot conceive they shall go on long or do much hurt.  
Is not (I will only move the Question, but determine nothing) Is not, or may not this be thought to be the time, when the witness, the godly Ministers slain by the Prelacy and their procuring, in respect of their office, thrust out of their live and calling, wherein they might have been useful in the Church of God, and so dead in respect of office, are risen again from the dead, restored to their Ministry, to the wonder of all that see it, and knew what havoc was made of them (when fifty able and godly Ministers within two year's space, were excommunicated, deprived, silenced, and suspended by one man) but the other day, 
Articles aghast B Wr●n.  and so upward, for divers years together?  
Observe what is said by Saint John, of the witnesses, v. 12. And they ascended up to Heaven in a cloud, 
Rev. 11.12, 13  and their enemies beheld them, of the Church's enemies, v. 13. And the same hour was there a great earthquake, and the tenth part of the City fell, and in the earthquake were slain of men seven thousand, and the remnant were affrighted, and gave glory to the God of Heaven. At the same hour (mark it) namely when the faithful witnesses were raised up, restored to life, to their offices and places in the ministry again, there was a great earthquake, i.e. a great alteration and change in the Church, and it must needs be here from the worse to the better, and a tenth part of the City fell: By City, some understand Rome itself, which say some, is but a tenth part of that which once was, others rather of the Roman Hierarchy and power of Antichrist, in his Adherents, Abettors, and Supporters, and in the earthquake were slain of men, 7000. of men, in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of men, but of the names of men. Names are sometimes taken for Titles and Offices: were slain, viz. in this earthquake, alteration and reformation of the Church. Now if there be found about 7000 of the Prelates, Chancellors, Arch-Deacons, Officials, with an Et caetera, suppose what may be the issue of this earthquake, that now shakes in these Kingdoms of his Majesty, especially in this of England. But the thing I chief note this place for, is this, to show (as I conceive) that our troubles cannot be long, nor great, in respect of the downfall of our adversaries, the enemies of the Church, and who can tell whether the Lord will not by such a way take occasion to single out the enemies of his Church, which he hath appointed to be the objects of justice, which otherwise could not be so obnoxious to justice, as by such a way they may be? But I affirm nothing positively, times and means are in God's hand, but do assure myself, that the issue whensoever it be, will be the Churches greater good, and the enemy's downfall. That is the first case of extreme want or danger.  
Secondly, In case of loss, as it was with the worthies, Heb 11. that suffered the loss of all, and the faithful Jews, 
Heb. 10 34. 1 Sam. 30.6.  that took joyfully the spoiling of their goods, and David, who when all was gone, and the people also talked of stoning of him, he comforted himself in God, and Moses, 
Heb. 11.24, 25, 26.  who refused to be called the son of Pharaohs daughter, choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin, that last but for a season. You know also how it was with Job, he lost all he had, 
job 1.2, 3.  that he had not an Ox, or Ass, or Sheep left him, his servants and children also, and his friends left him; yea, his own wife and servants that remained were against him, he was brought even to the top of the Mount, into suchan extremity, what with outward and inward losses and troubles that he could scarce go any further: Yet when Job humbled himself, and sought unto God, he was heard, and obtained mercy; God restored to him his health, and honour again, prosperity, friends, beauty, and all returned to him again, and he was greater than ever before, also he had sons and daughters. Likewise God provided for Moses and the rest. 
See Mat. 6.25.20 3●.  So be thy case like theirs, yet God will provide or support, without means, or take thee away to a better state of life, where we shall have better and more durable riches, where there will be no need of outward comforts. Jesus said to his Disciples, Verily I say unto you, 
Mat. 19 27, 28 29.  that every one that hath forsaken houses, or brethren, or sisters or father, or mother, or Wife, or children, or land for my Names sake, shall receive a hundred fold and shall inherit eternal life.  
3. In case of violent temptations, look upon Saul, he was buffeted grievously, he prayed often that God would free him from it, notwithstanding ●od still continued his affliction, though very heavy, yet at last, after divers fervent prayers, God gave him this comfortable answer, 
2 Cor. 12.7, 8, 9  My grace is sufficient for thee. If God lay on weight, he will give shoulders, and strength to bear it. 
1 Cor. 1●. 13.  God is faithful (says the Apostle) who will not suffer you to be tempted above that you are able. See it also in Heman, Asaph, David, Job and others.  
4. In case of Gods not hearing prayer. It may be thou prayest for some special good, or removal of some special evil, and prayest and prayest again and again, yet God heareth not (I speak of hearing of testification) but seems to turn the deaf ear, 
There is 〈◊〉 3 fold he●ing of prayer, viz 〈◊〉 observation of approbation, & of testification, Mat. 5●●●. ● Cor. 12.8, 9  and it may be to deny thee, yet be of good comfort: It was so with the woman of Canaan, she begged hard, he denied her, she went to him again and again, would take no denial, at last he gave her a gracious answer, Be it unto thee even as thou wilt. So Paul rayed again and again, God answered not till the third time, i. e. till he prayed often. It may be thou art not humbled enough, thou art not yet fit for mercy; and therefore search and humble thyself, pray still, and wait upon God, He will be seen in the Mo●at.  
5. In case of spiritual desertion, when God hides his face, withdraws the light of his countenance from a soul that lieth conflicting under great trouble: If this be thy case, yet faint not, be not east down, look up unto God still. So saith the Prophet Isaiah, 
〈◊〉 ●0. 1●.  Who is among you that feareth the Lord, that walketh in darkness, and hath no light, that is in great and deep desertions and troubles, and hath no light of comfort, Let him trust in the Name of the Lord, and stay upon his God. It is a great comfort to a stranger that is in a wide Forest in a dark night, to have a sure guide with him, to direct him the way that will certainly bring him where he would be; And so it may be to a deserted soul, that walks in darkness, and hath no light of comfort to have such a sure guide as this to direct him a sore way, to find comfort in the end, Let him trust in the Name of the Lord, etc. This God will be seen in the Mount. It may be thou a●● not yet come to the top of the Mount, and therefore patiently go on still, God will be seen in the Mount. Thus (brethren) when we consider what a God we have in Covenant, and what a promise he hath made, we have good ground to comfort ourselves in him in all extremities.  
Fourthly, will God be seen in the Mount, 
Vss 4.  than this may serve to teach, incite, and encourage all in general, and particularly the honourable Houses of Parliament.  
First, All in general, and that to a double duty.  
1. To go unto God by prayer in all cases of extremity, yea in all troubles and afflictions whatsoever. God himself directs us to this, Call upon me in the time of trouble, and I will deliver thee. 
Psal. 50.15.  And it is the constant practice of the Saints, yea of wicked men also, to go to God in their troubles, yea very Pagans and Heathens do so; 
Io●ah 1.5.  Witness the rude Mariners that carried Ionas in their ship, and the soldiers with him. And indeed this is a powerful and prevailing means, being rightly performed, and cannot be otherwise, if we consider that such prayers are,  
1. The act of God's Spirit in the soul, and according to his will. The Spirit maketh intercession for the Saints, 
Rom. 8.27.  according to the will of God; and therefore being the work of Gods own Spirit, and according to his will, it cannot but be accepted and prevailing.  
2. It is grounded on Gods own promises, Ask and have, Whatsoever ye shall ask the Father in my Name he will give it you, Call upon me in the time of trouble, and I will deliver thee, and God cannot deny himself.  
3. Such prayers are put up by the hand of Jesus Christ, the beloved of the Father, in whom he is well pleased, and whom he cannot deny any thing, so that though he may and will deny as when we go in our own name, yet he will not deny those that go unto him in his Son's name, the humble, faithful requests of his poor servants put up in the name of Jesus Christ.  
4. I may add also, that it tends much to his glory to hear the prayers of his servants, and help them in their extremities, it proclaims his omniscience, almighty power, wisdom, goodness, faithfulness and care over his people.  
Therefore pray, and pray fervently and faithfully, and pray constantly, give not over praying whatsoever extremity thou seemest to thyself to be brought into; yea, the greater the extremity, pray more earnestly, and hope most. A ship hath most use of an Anchor when the waves are roughest, and the storm greatest: so here most need to pray, and put out the Anchor of hope in greatest troubles, and there is ground for it, then to be fullest of hope, because deliverance is nearest, the nearer to the top of the Mount, to the uttermost extremity, the nearer to mercy, for God will be seen in the Mount, he will help and deliver in extremity.  
2. It should teach us all patiently to rely upon God in every case, in every place and condition cast thyself upon him. He was with Daniel in the Lion's den to stop the Lion's mouths, with the 3. children in the fiery furnace, to restrain the force of the fire that it hurt them not, and so with others in their troubles and trials, 
Isa. 43 2.  and hath promised to be with all his. When thou passest through the waters, I will be with thee, and through the rivers they shall not overflow thee; and when thou walkest through the fire, thou shalt not be burnt, 
Iosh 1 5, 8. Heb. 13.5.  neither shall the flame kindle upon thee. I will never leave thee, nor forsake thee. In what condition or extremity soever thou be, yet still wait patiently upon God, he will help in the most seasonable time.  
Oh, but my sins are great, I am a vile unworthy creature, he will not regard such a vile wretch as I am, beside all outward means fail.  
Answ. But take heed, do not limit the Holy One of Israel, neither for the thing, time, manner nor means, he is all-sufficient, his mercies are great and free, and he knows the fittest time; therefore fear not, but rely wholly on God, trust perfectly in him. There is in many a trusting in God, but 〈◊〉 is imperfect, they seek to, and trust in other things with God yea without God, in themselves, friends, and other things and means. This ought not to be so, we should trust w●●●●y and only in God, and wait patiently on him, he will be s●en in due time. Consider the Husbandman, 
I am. 5.7, 8.  he waiteth for the fruit of the earth, and hath long patience for it, be ye also patiented, establish your heart, saith James. If the Husbandman do with patience undergo all weathers and casualties, and wait long for the fruit, that he may have a joyful harvest, then much more ought they to wait that sow seed in Heaven, gracious and precious seed, tears and prayers, and doubtless they shall reap in due time, we have Gods own word for it, 
Psal. 137.7, 8.  They that sow in tears shall reap in joy.  
Secondly, as it may and aught to teach and encourage all to go on, and rest perfectly and patiently on God, so particularly to You the Worthies of Israel, who are now employed by God, the King and Country, in the great service of the Kingdom. You have a great work before you, mighty Adversaries, and great opposition, the Devil, the Pope, that Balaam of Rome, that curseth the people that will not adhere to him, and all the rabble of popish and profane wretches, who are digging as deep as hell to undermine you, and your honourable proceed, and blow all up, their continual desperate designs, and hell bred treasons, and bloody threaten, witness to all the world the extreme height of their malice, and your dangers. You seem to be now even in the very top of the Mount of extreme dangers, and the whole Kingdom, our Religion, Laws, liberties, and free Courts of Justice with you are upon the vertical point; yet be not discouraged (much honoured Patriots) God will be seen in the Mount, do you continue daily to seek unto God, wholly deny yourselves, and depend upon him, walk with him, and seek him and the public good in all your undertake, and be assured God will ever protect, direct, preserve and deliver you. Hath he not preserved, directed, and protected you hitherto, even to admiration, when there was but a step, but a word betwixt you and death? and he will ever protect, and in due time deliver his Majesty, and the Kingdowe with you, if you still walk with him; God will be seen in the Mount, when it comes to the very point, when the enemies of Zion think to strike the fatal blow.  
But when God shows himself in the Mount, helps and delivery you, and the Kingdom with you in our extremities, and tre●●s the enemies under the foot of justice, then beware you do no forget to return all possible praise and thankfulness to God, for so great a mercy; but with Abraham here, erect a Monument to perpetuate the memory of such divine mercies to posterity: And in the mean time you must set up your E●en-ezer, 
● Sam 7.12.  Hitherto hath God helped us, as Samuel and all Israel did.  
And so I come to the third and last point, observed in these words, which is this,  
That mercies and deliverances in our extremity or great troubles, 
Decked. 3.  ought especially to be noted, and the remembrance of them continued.  
Here Abraham in memory of so great a mercy, that so eminent a passage of divine providence might never be forgotten, he (as it were) sets up a pillar, or Monument to all posterity, with this inscription, Jehovah-jirah, the Lord will see and provide, with this proverbial speech also, In the Mount of the Lord it shall be seen. All the while Abraham was busied in making the Altar, laying on the wood, etc. God saw, but was not seen, did not show himself, but when it came to the act of striking the fatal stroke, which was even falling down, than God was seen, i.e. did manifest his gracious pleasure in preserving Isaac; and therefore Abraham labours to perpetuate the memory of this great mercy, in the name of the place; He called the name of the place, jehovah-jirah.  
And so should we do of special mercies and deliverances. Indeed we should be thankful for all, even for the least mercy and deliverance, even nature, common honesty, and equity require, that where we receive a benefit, 
Nihil est aequè Deo gratu a ●●q, grati esse anime, Chrysost. Orat. 2. ad Cor. 1.  we should return thanks; beside, it is a most excellent duty, more displeasing to the Devil, but more acceptable to God then prayer; for prayer argues want, and misery, which the Devil desireth and rejoiceth at; but thankfulness argues plenty, at least a comfortable condition, which the Devil envies, 
Invitat al magna qui gratanter su●●●p●● mudica Ca●siod. in Psal. Grav ssimum v●t●um 〈◊〉 homine indig●um.  it doth more argue sincerity of the heart than prayer doth, and shall continue when prayer shall cease. It is very advantageous to ourselves, it conciliates favour with God, is (as I may say) an encouragement to our heavenly Father to go on to do us good, and to bestow better and greate● mercies and deliverances. But unthankfulness is a grievous fault in the opinion even of the very Heathens, displeasing 
* Spiritus gratiae contumeliam s●●●t, qui b●ne ficium dantis grat● ment non suscipit. Ber. Ex. 17.14.  to God, and seldom goes unpunished in this world, God takes notice of it, though against man, much more if against himself, records it to their infamy; instance in Pharaohs chief Butler's forgetfulness of Joseph, it hinders good things from us, shuts up the fountain of God's goodness, causeth him to take away or blast what he hath already given a people, and often brings down judgement upon the head of the unthankful, as the Scripture witnesseth.  
But especially hold we be thankful for, take special notice of, and record to posterity special mercies and deliverances.  
For 1. So we are commanded, after God had delivered Israel and discomfited Amalek. 
Gen. 35.1.  God commanded Moses saying, Writ this for a memorial in a book. Likewise when God had brought Jacob safe home again to his native country and delivered him from the wrath of his brother Esau, God bade him go to Bethel, and make there an Altar unto God, 
Josh. 4. ●.  (namely, to offer sacrifice of thanksgiving unto God) who appeared unto him, when he fled from the face of his brother Esau, and had now delivered him. Likewise when God had delivered Israel, and brought them out of the wilderness and through the river jordan, he commanded Joshua to take twelve ●tones out of the midst of Jordan, and set them up to be a memorial to future generations of what God had that day done for them.  
2. Therefore the people of God used to record special mercies and deliverances in their Chronicles, in the names of their children, of places and the like. 
Ex. 15.1. Jud. 5.1. Isa. 38. ●.  Also in spiritual Songs and Psalms: So did Moses Israel's deliverance out of Egypt. Deborah and Baruk their great deliverance from, and victory over Sisera and jabin King of Canaan: And Hezekiah his Song of thanksgiving after his recovery from so eminent a danger of death, 
Hest. 9 10. etc. & ver. 29, 30, 31  and the Jews feast of Purim.  
And thirdly, there is great reason for it:  
1. From the less to the great. I argue thus, If we must be thankful for particular and smaller, even f●r the least mercy, as it is, Psal. 103.2. Forget not at all, i.e. any of his benefits, and there is good reason for it, then much less may we forget or be unthankful for great and extraordinary mercies and deliverances out of extremities, wherein God's goodness, power, wisdom, mercy, 
Reas. 1.  etc. are most remarkably seen.  
2. From the equity of the duty 2. ways.  
First, because God's mercies to the fathers are mercies to their posterity, future generations are the better for them; Here the mercy shown to Abraham in saving Isaac was a mercy to all ages; He was to be the seed of the Church, In him, i.e. in the Messiah that was to be borne of him, all Nations should be blessed. So we this day reap the fruit of those great deliverances in 88 and from the Gunpowder treason, and others since; if either of those, 
1588. & 1605.  or these had taken effect, either we had not now been at all, or been miserable slaves to Antichrist, both in our souls, bodies, and estates, without the wonderful and extraordinary mercy of God; and therefore great reason such great mercies and deliverances should be recorded, and the memory of them perpetuated, that the generations to come after us, who have the benefit of them, should know them, and bless God for them. 
Psal. 102 18.  This shall be written for the generation to come, and the people which shall be created shall praise the Lord.  
Secondly, It is equal also, that there should be some proportion between our receipts and our returns; our mercies are great, extraordinary, lasting, standing mercies for future times, and therefore great reason our returns of praise should be more than ordinary, lasting, and continued in our posterity.  
3. Such mercies and deliverances should be specially noted, and the remembrance of them perpetuated to testify our love to God, desire of his glory, and hearty thankfulness for his goodness, care and providence over us, which appears in that we would have his goodness to be remembered, and his praise to live when we are dead. So men do with benefactors, record their kindness and bounty, set up a Monument with inscriptions, that after times may read their kindness and bounty towards us, whom we love and desire to honour for their beneficence towards us, especially if public, and much more should we labour to perpetuate the mercies and praises of our good and bountiful God and Saviour, to testify our love to him, and desire of his glory. In this case a gracious heart may use the words of Paul, who said, The love of Christ constraineth us. If we truly love God, 
2 Cor. 5.14.  and desire to honour him, we shall endeavour to perpetuate his praises.  
4. We should take special notice of, and labour to continue the remembrance of special deliverances and mercies, for the benefit of future ages, for the strengthening their faith, comfort and support in evil times. For this cause (saith David) shall every one that is godly prey unto thee. We have heard with our ears, O God, 
Psal 32.6.44.1. etc.  (say the faithful in evil times) Our fathers have told us what work, thou didst in their days, in the time of old, and mark what use the Church makes of God's former mercies and deliverances to his people. Thou art my King, O God, 
v. 4, 5.  command deliverances for Jacob, through thee we will push down our enemies, through thy name we will tread them under that rise up against us. The remembrance of former mercies to his people, though long before, doth strengthen their faith, and put courage into them in their straits, makes them confident in evil times, and to rest on God in their greatest exigents, and this use we should ever make of former deliverances, as did also David, 
1 Sam. 17.34. 2 Cor 1.10.  Paul and others.  

Use of Reprehension.  This being a duty so apparent and necessary, it may serve to reprove and condemn the great ingratitude and vile practice of most men, and of ourselves in particular, who are so far from perpetuating the remembrance of God's mercies and deliverances to ourselves and the Land, That▪  
1. Many do not return thanks to God for them, no, scarce while they are fresh and new, before our eyes, especially for smaller, more ordinary and common mercies and deliverances.  
We cannot look any way beside mercies: If we look into ourselves, we have our being, our souls and bodies, all our members, faculties and abilities from God with the continuance of them: If we look without us, on the Heaven, the Earth and Seas, meat, drink, clothing, houses, the fire, water, air we breathe in, every creature is a mercy. There are also spiritual mercies, God gave us his Son, a wonderful mercy and deliverance wrought by him for man, the Gospel, the Word and Sacraments, great mercies, and these with many others we do enjoy hitherto, with peace, plenty and liberty, no small blessings, God hath compassed us about with mercies, and delivers us every day from many known, and more unknown dangers that might befall us.  
If we look upon mercies in the Mount, in time of extremity, we may say much both of public and private, of privative and positive mercies. If God had not put in and helped us (may many of us say) I had certainly died in such a sickness, in such a danger, I had been utterly undone in such a less, I had been spoilt at such a time, etc. So for public mercies and deliverances, in which every one hath a share for the public good, is every man's private benefit. Was not England brought into the Mount, to a very great exigent? and was not God seen for England's good in 88 in scattering and destroying that invincible Navy, 
A●no 1588.  as the Adversaries themselves styled it? In November 5. 1605. when there wanted but a very little time to be added to make our King (that then was) and He that now is, 
1605.  the Queen, Prince, Nobles, commons in Parliament, and many thousands more, together with the Houses, the Records of the Land, and of every man's particular right, yea the whole Kingdom, our Religion, Laws, Liberties, and all to come to nothing, and then God appeared, and wrought a great salvation for us before we knew ourselves to be in danger. So when the Churches in Germany were brought to an exceeding low ebb, God raised up that renowned King of Sweden, and others since, that have done great things, revived the dying hopes of Germany, this was the mighty work of God. So God did wonderfully preserve Ireland, especially the great City of that Kingdom, giving very great and wonderful deliverances and victories to a few over many very often. God hath preserved and done great things for faithful loyal Scotland (sometimes pronounced, and commonly called traitors, though misunderstanding, when they stood for the defence of Religion, Laws and Liberties, against the public enemies of the Church) when in the eye of earnall reason there was little or no hopes of enjoying either. Again, for ourselves at home, 
1639. & 1640.  did not the Lord strangely and wonderfully preserve this Nation from the Spanish Navy the other years, and from imbruing our hands in our neighbour's blood, who sought our welfare, and destroying one another till none remain, or if we were conquered by them we must needs lose all, and if we did conquer them, we were sure that both the victory and ourselves should be a prey to the malignant party for whom we fought. We have had many great mercies and deliverances from many great and desperate designs, so that we do enjoy peace, liberty and the Gospel to this very day, notwithstanding all our fears and jealousies grounded upon most evident and imminent causes, threatening destruction and loss of all, broken our yokes, eased our shoulders and our consciences also in a great put-off of many grievous burdens. The time would fail me to tell of all the great things that God hath done for us within these few years bypast, and utter his mercies and our deliverances by while. There is cause enough why we should stand even amazed with the Jews in Babylon, 
Psal. 126.1.  that after Proclamation of returning to Jerusalem, were so affected with it, and wondered at it, that they were as men in an ecstasy, like unto them that dream, they could scarce tell whether it were true which they heard and saw, or but a dream.  
But beloved, what thankfulness hath been returned to God for all these great mercies and deliverances? Surely little, and by too many in a manner none at all, especially for common and ordinary mercies; Many are like the ungrateful Tenant, that enjoys the Lands and Houses of a good Landlord, but will pay no Rent. Like the Husbandman in the Gospel that did receive the fruits of the Vineyard, but return nothing: 
Mat. 21.34, 41.  The truth is many are like the Swine that do grouse up the Acorns, that fall from the Tree, but never look up to the Tree whence they come: so many daily taste of God's blessings, receive his mercies and deliverances, and yet seldom or never lift up the heart in thankfulness to God the Author and donor of them. They were wont in the first Ages of the world, to think they had good cause to praise God for the least mercies, 
Deut 3●. 13.  as for the dew, etc. We, too many of us, can scarce find in our hearts to praise God for great mercies, while fresh before our eyes, so far are we from labouring to continue the remembrance of them.  
2 Others there are that think not of them, though they take some notice of them, and it may be are a little affected with some of them for the present, yet quickly forget them, even while the things themselves are in their hands, and before their eyes, 
Gen 49.23.  or newly received, as Pharaohs Butler forgot Joseph, and as Israel did God's goodness, They remembered not his hand, nor the day when he delivered them from the enemy. 
Psal ●8. 42.10 21. Ingratus est qui di●s●●nutat. in gia ●or qui non red ●●ng●a●● s●mus omni●i qui oblitus est. S●. de B●net.  They forgot God their Saviour that had done great things for them in Egypt. There are, saith one, many sorts of unthankful men; Some deny they have received a benefit, some dissemble it, some requite not; but most unthankful are such as forget a kindness, shame, honesty and time may mend the former; but what can amend the last sort, who do so willingly forget mercies?  
3. Others, though they take some notice of, and remember mercies and deliverances, yet ascribe them to other things, as the Heathens usually do to their Idoll-gods. 
judge 1623. 1 King. 5.18. Jer 44.17, 18.  The Philistines ascribed their victories to Dagon. The Syrians to their Idol Rimmon and Remphan, and Israel to the Queen and Host of heaven, and too many Christians to second causes and instruments, as wit, strength, policy, vigilancy, diligence, etc. yea to fortune and chance, a heathenish conceit, very unbeseeming Christians, yea, impious and dishonourable to God, robbing him of his glory in those things most commonly in which his wisdom, power and providence is most seen, and giving that to the creature, second causes, and instruments, or Idol-fortune, chance or luck that belongs to God only.  
4. Many do sleight and undervalue mercies and deliverances, accounting great mercies small, and small none, or not worth the taking notice of them, 
1 King. 9 1●, 13 Deu. 19.20. Psal. ●6. 24.  as Hiram did the Cities which Solomon gave him, and as Lot did Zoar, and Israel the pleasant land, and are often murmuring and repining, because mercies are not so great, and every way satisfying to our boundless, unsatiable desires: This is a great fault to undervalue, and much more to repine and murmur at God's mercies, especially if great and extraordinary, as many of ours of late have been.  
5. There are some that are worse than any of these, who envy the mercies of God's people, repine at the goodness of the Church, are grieved to se● such great things done as of late have been done for England and that other Nation (blessed be God) and even gu●sh their teeth at it, speak contemptuously of what God hath done by the great Council of the Land, yea, oppose and hinder what they can, seek to undermine it and undo all and buty the Church's mercies and hopes in the ruins of destruction, and that curse when they should bless, and blaspheme where they should set up monuments to perpetuate the praises of God and the remembrance of his mercies: So especially doth that wicked Balaam of Rome by his Bulls and Excommunications, and his Abettors here. Such are in a fearful condition, the good Lord open their eyes to see and consider, and make use of that gracious and terrible speech of God, comfortable to his people and terrible to their enemies, Cursed be he that curseth you, 
Gen 27.20. Num. 24.9.  and blessed be he that blesseth you, spoken indeed to Jacob, but in him to all the Israel of God, as it is applied by him, whose eyes were open and saw the vision of God.  

Use of Exhortation.  Secondly, Whatsoever others do or ourselves have formerly done, yet let us now be hence convinced of our failings, be humbled for them, and excited to our duty, and that is,  
1. To give God the praise of all mercies and deliverances, and of all his wondrous works. God gives deliverance to his people that he may fill their hearts and mouths with Songs of praise, and gives us a charge so to do. Call upon me in the time of trouble and I will deliver thee and thou shalt glorify me. Sing unto him, sing Psalms unto him, 
Isal 50.15.105 2.  and talk of all his wondrous works.  
2. To praise (Gods due and our duty for all his goodness to us and his) join prayer to God for ourselves and the Church, that God would be pleased still to go on to do us good, that God would accomplish his work and do good unto Zion, and be favourable to jerusalem, ever watch over it, preserve, support, comfort it, and perfect his mercies, and evermore mightily defend it, that jerusalem may be the praise of the whole Earth, 
Cant 6.4.  Comely as Titz●h (in respect of pure order and ordinances) and terrible as an Army with banners, to the enemies in respect of d●●me blessing and protection.  
To move us to thankfulness, consider these Motives,  
1. The number, 
Motives.  greatness, variety, suitableness and continuance of God's mercies and deliverances both personal and national, temporal and spiritual: of which a touch hath been given before. And surely the more, the greater and more excellent mercies are, the more they will affect and stir the heart, if there be but a principle of common honesty in it, and any notice taken of them.  
2. Consider the affections of God the giver, which is to be preferred before a Parents. Never was a Father nor a Mother's love (whose affections are usually more tender) more to their child, than Gods is to his chosen. See Isa 49.15. It is therefore set down by way of admiration, God so loved the world that he gave his only begotten Son! 
Joh. 3.16. 1 Joh. 3.1.  and Behold what love the Father hath showed unto us! This consideration and persuasion is very needful; for unless we be persuaded and do consider, that what God doth for his people and for ourselves in particular is not in wrath, as he sometime gave Israel a King in his anger, and Quails to murmuring Israel, but in mercy, out of love and for our good, we cannot be truly thankful, we are more thankful for a small kindness from him whom we know loveth us, then for a fare greater matter from him, of whose good affection towards us we have just cause to doubt: it is the persuasion of a kindness and love in a benefactor that stirs up to thankfulness, and when these meet together, that good turns are great, many, suitable to our condition and desires, durable and out of love, and a man is persuaded of this, than they affect the heart kindly.  
3. Consider all so the freeness of God the giver, that all mercies and deliverances are free and altogether undeserved: He is not bound to us by way of desert and debt, but of free promise, 
Gen. 32.10.  We are all (as was jacob) less than the least of all his mercies; all is of mere grace and free favour. If we have but a bit of bread and cold water, it is free mercy, if more, it is his bounty, if nothing at all, if he give nothing, but take away all we have and punish us also for our sins, he doth us no wrong, we have no cause to complain, but to justify the Lord. This is very considerable to move us to thankfulness.  
4. Consider our miserable condition without these mercies, which we may know, carendo magis quam fruendo, best by the want of them. Did we a while want health, strength, liberty, meat, drink, apparel or the like, we should think our case ill. Were we turmoiled a while with civil war (which God in mercy avert) as in Germany and Ireland at this day, where very many thousands are already slain, and they that survive most of them have their goods spoilt, their houses burnt, themselves turned out naked very many of them; some have their husbands, some their sons, barbarously murdered before their eyes; some their wives or daughters or both desloured, shamefully abused, and afterward butchered by rude Soldiers; some women (as I remember) ripped up alive; some have their fruit drop from them as they hang on the gallows; some grievously mangled, and many other miseries which they only can best know that feel them, or are eye and ear-witnesses of them.  
But it is much worse where a soul lies under an accusing, condemning, tormenting conscience, wants and feels the want of pardon of sin and God's favour, this is the greatest misery. Think then what a piteous case you should be in, were it thus with us, as undoubtedly it had been before this, if our proud enemies had prevailed as they hoped and believed they should do, and are yet confident, yea if you want but outward mercies, as liberty, meat, drink, etc. but a few days, and much more, if you want pardon of sin, for which a conscious sinner would give all the world, and lie under a sore wounded conscience, and let the consideration of the want of mercies make us truly thankful for what we do enjoy.  
5. Think also (on the other-side) what an happiness it is to enjoy these m●r●rs and deliverances, which we by the goodness of God, and the wisdom and care of the Parliament do enjoy. Oh how happy would many a thousand in Germany and Ireland, that are in extreme want, ready to perish, think themselves, did they enjoy the plenty we do, or the fourth part of it, if they had but bread enough (though never so course) to put into their bellies: Or he that is extreme heartsick, even ready to breathe out the last gasp, to have health: I he poor wearied man with continual frights, fears, alarms, and great dangers to enjoy peace: And so in other things, all which by the indulgent goodness of God we do yet enjoy: We were happy if we had eyes to see our own mercies, and hearts to be truly thankful for them: so a wounded conscience that is grievously afflicted, if God would show mercy, and speak peace to the soul how happy would he think himself. Let this consideration move us to thankfulness for what we do enjoy.  
6. Consider your future necessity, though you be now in a plentiful and comfortable condition in all these respects, yet forethink what may be, you do not know how soon you may be in great want, 
Nescis quid serus ve●at ve●p●r.  or trouble or danger, in some extremity or other, what a day may bring forth; we are all tenants at will to God, and much of our future happiness stands on our present thankfulness. Unthankfulness, 
Exod 14.21. Eccles 1.7.  as it were, dries up the channel of God's mercy and bounty, as the East wind did the Red Sea. All Rivers are from the Sea, and did they not pay their tribute bacl again to the Sea, very likely they would in time be dried up, but they return to the Sea again, and so are continually fed by it. The way for us to have a continuance of God's benefits, is to return continual praise and thanksgiving for the mercies we do enjoy.  
7. Look back and think (how it may be) thou didst fast and pray (or if thou didst not, thou art greatly to blame, not to labour and pray) for those mercies and deliverances: so for particular mercies before thou hadst them when thou wast in want or in great fears. Well, were these mercies, this or that deliverance worth the praying, wrestling and tugging for before, whilst thou wast in want or danger, didst thou feel or fear some grievous evil, and is it not as worthy thanksgiving now thou hast it? This is just the case of the 9 Lepers, 
Luk 17 12, 17.  they cried aloud for help, but when they were cured, they returned not to give thanks; and the Israelites that cried to God in their distress, 
Psal. 107.  but were unthankful for his benefits when they had them. A great shame it is we should be so earnest for a mercy or deliverance in our necessity, so open handed to receive, 
Gratias agere Deo possu●●●● reserre non po●sumus Aug in ●●l. 47.  and so close mouthed and strait-hearted, when we have them, to return something in way of thankfulness.  
8. This (namely Gods glory and praise) is the end of all his mercies, benefits and deliverances, and should be the end of all our actions and services. 
Prov. 16.4. Rom. 11.36.  God made all things (and doth all things to) for himself. All Agents work ●o some end, and therefore God much more. Now he is the beginning, from which, and the utmost end to which all things tend, and shall God miss of his end, lose his praise? assuredly if he do, he will be glorified, if not by us as active instruments of his glory; yet in and upon us, 
Luk. 1●. 48.  as patients of his justice, for all our ingratitude, and the more and greater mercies we enjoy, the greater will be our condemnation if unthankful.  
Lastly (by way of motive, and which is specially applicable to public mercies) Remember that public mercies are every man's private mercies, every ones private good is wrapped up in the public: If it go well with the public, all far the better for it, if evil, all share in it; as in the body natural, if the whole body be out of order, all the members suffer with it, if sound and well, all the members sympathize with it; and so it is in the body mystical and politic, the Church & Commonwealth; therefore be thankull for public mercies, as well, yea rather, and more than for private; because they do concern both our own particular, and others good, whose welfare we ought hearty to desire, pray for and rejoice in, as fellow members of the body politic and mystical.  
Q. But some say, What must I do that I may be kindly affected with mercies and deliverances, and how may I continue the remembrance of them?  
Answ. To the first, to be kindly affected with mercies and deliveces, do 4. things:  
1. Take notice of all, more especially of more remarkable, special and extraordinary mercies, supportment in, and deliverance out of troubles; for mercies that pass unobserved cannot be thankfully acknowledged, much less the remembrance of them perpetuated. And do not only observe them, but take a full view of them, how great, free, undeserved and suitable they are to our condition: for these considerations help much to affect the heart with them.  
2. Often meditate on them, well weigh and ponder them, as the faithful did, Psal 48. We have thought on thy loving kindness, O God. 
Psal. 48.9.  The word signifieth (as some have observed) as much as assimulavimus, we have made an Image of it in our minds, by serious pondering it hath made a deep impression in our minds. The more a man doth meditate and roll any thing in his mind, the deeper impression it makes, and the longer it continues; therefore labour to work and imprint it on the heart by meditation.  
But look not too much on thy afflictions and wants, or what others have which thou hast not, but on God's benefits and mercies received and promised, and on what thou hast more than many others: For if a man be much poring on his wants and others fullness, or the greater mercies that some others have, this will indispose a man to duty, dead the heart, beget discontent, and embitter the soul; but the often remembrance of mercies received and promised, and specially of what himself hath, which such and such a man, and many others (far better) have not, will sweeten the spirit, rejoice the heart, quicken a man and put life into him, make him more apt and active feelingly to praise God for them, and perform any good duty; it is as oil to all holy actions.  
3. Labour the heart to have a sense and feeling of the worth of them and to have an high esteem and holy admiration of his mercies, 
Psal. 45.7.  as David had, How great is thy goodness? by considering the greatness, number, variety, the freeness of his mercies, and continuance of them, also how happy we are with them, and how miserable without them; for it is not the having, but the prising and high esteeming of a benefit that affects the heart and moves the will to thankfulness.  
4 Labour to be still poor in spirit, and to be always conscious of thine own unworthiness, that thou mayest know thyself to be less than the least of all his mercies, as Jacob said; 
Gen. 32.10.  for hunger is the best sauce, it makes every thing relish well; every morsel seems sweet to the hungry soul: so poverty of spirit makes the least mercy seem great; The poor hungry beggar takes the least and worst scraps thankfully, which a full soul rejecteth and scorneth: so a man that is poor in spirit hath a sense of his own unworthiness, mean conceits of himself, is thankful for every mercy, thinks every thing more than he deserves, and all thankfulness too little for what he hath already, and therefore stands admiring at great and extraordinary mercies.  
To the second I answer, That to continue the remembrance of special mercies and deliverances, it will help much, and the godly have used,  
1. To write them down and set them upon record, that they which lived after them might read them, and be affected with them, and thankful for them. To this purpose were the Chronicles of the Kings of Israel and Judah of old, and of the Christians under the New Testament; even Heathens have ever used to do thus, record special mercies and deliverances, 
Hest. 6.1. Erza 4.15.  as we read of Ahasuerus his times in Hester, of the Medes and Persians, and others.  
2. Tell them to your children, and charge them to tell them to their children. So we are commanded, 
Deut. 4, 9, 10.  Only take heed to thyself (saith Moses to Israel) that thou forget not the things which thine eyes have seen, but teach them thy children, specially the day that thou stoodst before the Lord, etc. And David, Sing unto him, sing Psalms, and talk of all his wondrous works; and so the faithful did, 
Psal, 105.2.  Psal 44.  
3. They may be continued, and so the Saints have used to continue the remembrance of special mercies. 1. In the names of their children. So was Enoch, Moses, Samuel and many others named, and it was very usual to record special passages of God's providence to his Church in the names of the r children, that their very name might put them and their children, and others also in mind of the thing.  
2. In the names of places, where some notable mercy was received, or deliverance given. So Abraham here called the name of the place. Jehovah-jirah, i.e. God will see or provide: because God there so unexpectedly provided for Isaa●s safety & deliverance, and a ram to be offered in his room, & Jacob called the place Bethel, the house or place of God's special presence, because God there appeared to him.  
3. Py setting up some pillar, heap of stones, or mark on the place, as d d Jacob and Laban I shuah and others; and therefore were Peniel, 
Gen. 32.20. ●1, ●●, 49.  Galeed, M●zpah, and many other places so called.  
4. Likw●e, by setting a mark on the time, and keeping a solemn anniversary feast on that day, in memory of some special mercy, as was the Jews P ss o●e●, days of Purim and others.  
5. In Songs and Psalms, 
Exod 12.11, 14 Hest. 9.26.  as Exod. 15. recording Israel's deliverance from Egypt; and Judg. 5. God's mercy in saving and delivering them from Jabin King of Canaan.  
6. In Proverbs, as here, In the Mount of the Lord it shall be seen. So often as this proverb is mentioned, it puts us in mind of that marvellous and unexpected deliverance of Isaac, and provision of a Ram to be offered in his stead.  
Thus should we do upon like occasions. And thus by the good hand of God, we have seen Gods dealing with his people; his providence and wisdom in bringing them sometimes into troubles and extremities; his power and goodness in supporting them in, and delivering them out of troubles and exigents in the fittest time, and our duty that followeth thereupon, and use we are to make of such deal and deliverances, which he good God effectually bow our hearts to perform upon all occasions, To whom be all honour, praise and dominion, in all the Assemblies of the Saints, in all places from henceforth, and for evermore. Amen.   
FINIS.   

COurteous Reader. I pray thee correct with thy pen these ●a●lt● which have escaped in the Printing in some copies. vs● 〈…〉 for 〈◊〉, read Isaac. p 9 l. 30. for fa●●en 1. soften. p. ●0. l. ●. for ●eek 〈◊〉 p ●1 1.21 for ignominy r. ignorance. p 16. l 18. insert this word bear, and add out to with p. 30. l 38. for in r. ●e. p 31 l. 35. for trust r rest. p c 5 l. 3● inter● that ●tter the word extremities p 48 l. 4. add this 2. As God weakens strong means against his people, so he delivereth his own people by strengthening them, and that especially ●. way's p 48. l. 9 for Asia r ●sa, & l 30 for wholly r help p. 49 l 10. for Saul r. Paul p 50. l 11 r the Philistines to 〈◊〉 S●ul. p. 53 l. 5 for arm r. arm. p. 74. l. 18. make: after share p. 75. l. 1. for through r. though. l. 18, for put off r part, and l. 21 for while r. retail.