A SERMON Preached before THE HONOURABLE HOUSE OF COMMONS, At their Monthly Fast, May. 29. 1644.  
BY PETER SMITH Doctor of Divinity, Minister of God's Word at Barkway in Hertfordshire, and one of the Assembly of DIVINES.  
Salvation is of the Lord.  Psal. 3. 8. jonah 2. 9 
London, Printed by I. L. for Christopher Meredith, at the sign of the Crane in Paul's Churchyard. 1644.   

Die Mercurii 29 Maii. 1644.  
IT is this day Ordered by the Commons assembled in Parliament, That Master Rous do from this House give thanks unto Doctor Smith, for the great pains he took in the Sermon he preached this day at the entreaty of this House at S. Margaret's in the City of Westminster, (it being the day of public Humiliation) and to desire him to Print his Sermon. And it is Ordered that none presume to Print his Sermon, but such as shall be authorised under his hand writing.  
H. Elsing, Cler Parl. D. Com.  
I Appoint CHISTOPHER MEREDITH to print my Sermon.  
Peter Smith.   

TO THE HONOURABLE House of Commons assembled in PARLIAMENT.  
THere it to me nothing more imperious than the request of that Authority, which might enforce, and unto which this whole Kingdom oweth so much of thankfulness and duty. By such your Command, this Sermon is made public, which by the same was preached in your honourable audience. I know it will now want that little life it seemed to have when it was uttered viva voce, and entertained with your cheerful and religious attention.  
I am not of his mind that said, 
a Segnius irritant animos dimissa per aures, Quam quae sunt oculis commissa— Hor. de Art. Poet.  Things move more dully by the ear then by the eye; nor doth that reason sway me that another gives, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damas'. Orth. Fid. lib. a. c. 18.  The eye seethe by direct lines, but the ear takes in things (after a more squandring manner) every way. That which the Philosopher saith of knowledge, the Apostle saith of faith, It comes by hearing, Rom. 10. 17. I confess, memory is frail; and to reflect again, by reading, upon that which we have heard, may conduce much unto the improvement of our knowledge in such things as we desire to put in practice. This I presume is your desire 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agapet. paraen. ad Justinian. 57 , and I pray God the same may be in all, whose eyes may now reach that which their ears could not before. The Text itself holds forth the practice of the Saints of God of old, in all their troubles; which pattern if we follow faithfully, God in his good time will so bless your most unwearied travails for the public safety, that we shall see his great deliverance wrought by your hands, according to the poor weak prayers of  
Your obliged servant in the Lord, Peter Smith.   

A SERMON PREACHED at the late Fast, before the Honourable House of Commons, May 29. 1644.  Psal. 107. 6. Then they cried unto the Lord in their trouble: and he delivered them out of their distresses. 
THis Psalm (as some interpreters conceive) is in this order, for the matters sake, annexed to those that go immediately before it; they all declaring the mighty acts of God, wrought for the deliverance of his people out of trouble and distresses.  
Yet, after the Original, it seems cut off from those other, it being the beginning of the last Section of this sacred book, called in the Hebrew, The fift book of Psalms.  
And to me there appears no little difference betwixt this, and the two next preceding: they tell forth the works of God, done for the seed of Abraham, etc. Psal. 105. 6. This not for the jews alone, but for both jew and Gentile, all the redeemed of the Lord, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nyss.  from all the four quarters of the world; as vers. 2. and 3. of this Psalm.  
And it not only differeth in the extent of the subject, but in the curious composure of it, there being in this two verses artificially interposed, and interchangeably four times repeated, which (though they have more elegant and apt 
b Versus inter●alares, five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  names in the learned tongues) in our vulgar speech we call, the Burden of the song.  
And truly, I conceive, there is much weight in them the Psalmist reckons up divers particular dangers of God's people, with their deliverances; and in the close of every of these, we find expressed, first, the way which they take, for the obtaining of the mercy, as in this verse, and likewise, vers. 13. 19 28. Then they cried unto the Lord, etc. And secondly, the return they make in thanks, for the mercy so obtained, as vers. 8. 15. 22. and 31. in these words, O that men would praise the Lord for his goodness; and for his wonderful works to the children of men.  
From these two verses thus four times repeated, with reference unto several dangers, and deliverances of the Church of God, briefly I may collect these three Observations.  
Obser. 1 First I observe, that all the saints on earth are subject unto 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocl.  changes, and variety of condition, and no man knoweth, what shall be on the morrow, jam 4. 14. One while they are crying out, being in trouble and distresses; Then they cried, etc. Anon they are singing to the praise of God, O that men would praise, etc.  
Take but a short view of this vicissitude of estates, 
d A primo mundi ortu usque in boc tempus perduxit nos ex splendidis sordidisque alternata series. Senec. Epist. 44.  in the first family, which herein may well be thought an exact type of all succeeding generations. Man being in honour (non pernoctavis) lodge not one night in it; but yet as he fell suddenly, so he was soon refreshed, with that sweet promise of the Seed of the woman, that should bruise the serpent's head. Again, God gave him comfort in his two sons, that were bom unto him; but the next news we hear of them, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bafil. Sel. de Cain & Abel.  one envieth the other, drew him aside, and killed him; and Adam's joy was now eclipsed: But presently the light breaks forth again, and this loss is repaired in a third son given unto him, in whose posterity the Church was propagated, Gen. 4. 26.  
And yet again the story plainly showeth, how this generation was persecuted by the 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lycophr. Cass.  brood of Cain, until the whole earth was so polluted, that 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. Sel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it had need of a deluge of waters to wash the face thereof, as in the days of Noah. The thing that hath been, it is that which shall be, Eccles. 1. 9 and experience tells us, that there is nothing certain, and permanent in the life we live here in the body: but we are even as ships at sea 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. ; which in a calm are safe; but the winds rise suddenly 
i Momento temporis mare evertitur; & eodem dic, ubi luscrum, navigia forbentur. Sen. , and the waves roar, and unexpectedly they are swallowed up. 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epic. apud Plut. Use 1.   
Use. 1 I shall not need to give you reasons of it; sic Deo placuit, God in his providence will have it so: fare be it from us, to think with the Epicures, that God regardeth not the things of men below, especially of his Redeemed; but let us submit to his divine will and wisdom, and learn from hence these short instructions.  
First, Is our estate here so dubious and variable? then in days prosperous, let us provide for evil times, that we may say (when such things come upon us) as job sometime did: The thing I greatly feared (or, greatly expected) is come upon me, job 3. 25. which fear or expectation doubtless was a preparative unto his patience, as knowing that riches have wings, and fly away; and for his children, he could say better than that heathen man; 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Plut.  I knew that I begat them mortal, subject to death, natural, or violent, as it pleaseth God; and with a better spirit, (to use his own sweet expressions) The Lord gave, and the Lord hath taked away: blessed be the name of the Lord, Chap. 1. 21. Our earthly buildings are not founded upon the rocks; we dwell in houses of clay, whose foundation is in the dust. job 4. 19 Or like those houses which 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. Scholar Disput. Contr. Philos.  little children make up of sand, and when they have done, pull them down again. And as Hiram said to Solomon: What are these cities, which thou hast given me, my brother? And he called them the land of Cabul unto this day. That is, (as the word signifieth) dirt, or mire. Such, and so frail, are all our possessions here.  
Use. 2 Secondly, let us be hence instructed, even in the most calamitous times, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. Idyl. 4.  not to be too much dejected: Our case in these sad days, is not unlike theirs, in the reign of Asa; When there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the countries, 2 Chron. 15. 5. And we may say, as job sometime did; God hath delivered me to the ungodly, and turned me over to the hands of the wicked. I was at ease, but he hath broken me asunder: he hath also taken me by the neck, and shaken me to pieces, and set me up for his mark. His archers compass me round about, &c job 16. 11, 12, 13, etc. We have a war amongst us, and that which is the worst of wars, 
n Cum bello civili res aguentur, periclitabit tunc patria, & in ancipites casus, certumque urbis excidium concidet repent. Catil. in Cic. Resp. 2.  a wasting, and destroying, civil, intestine war, 
o Bella geri placuit nullos habitura triumphos.  a war whereof there comes no triumphs, such as do follow others, that are against a foreign enemy; but even the 
p Et victi & victores in lacrymas fufis. Tacit.  conquerors with the conquered may have cause to sit down at last in tears.  
But shall we therefore cast off our hope in God, who creates war, and maketh peace, and ruleth all things after his own will? or shall we say, as Livy, in the like case; If now a stranger should come in upon us 
q Vix ope deorum omnium res sisti potuisset. , heaven and salvation it sel●e could not save us? God forbidden. We may lose all we have on earth, even our life and all; but God will be no loser, whose cause we manage; and with him we shall be gainers at the last. 
r justus Abel ecclesiam sanguine dedicavit. Ambr. de Cain & Abel.  Righteous Abel dedicated the Church in his blood, saith Ambrose, and by the drops of it we may see the way to heaven. And he will make his enemies to know, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Car. Rhod. per Hom. 17.  what it is to fight against the Lord. And when he maketh inquisition for blood, he will remember them. And they shall fly to the pit, and none shall rescue them, Prov. 28. 17.  
Use. 3 Thirdly, and lastly, learn we from hence, to fit ourselves for any state of life; and to say with the Apostle Paul, I have learned in what soever state I am, therewith to be content, Phil. 4. 11. How shameful is it for us, to fall short of Esau, in this duty, who could say unto his brother Jacob; I have 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multum  enough? Gen. 33. 9 Where is the man that hath attained to this degree of contentedness? And yet, hear I beseech you, how far Jacob hath outstriped him, when he replied to Esau; God hath dalt graciously with me; and I have 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omne  all. For so the word signifieth in the Original, and differeth from the word used in Esau's speech, though both alike translated in our books. We lose much inward peace and comfort, that we might enjoy, even in this uncertain pilgrimage of ours, for want of this rich grace of contentation. Adam could not be happy in Paradise, no nor Lucifer in heaven, when not contented. We must have what we would have, 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryshom. 2. de Orat.  though it be a mercy to us sometimes to be denied. I wish we could learn even of that heathen man, to order our requests we make to God: whose suit was; 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  That the Lord would give him what he knew good for him, though not asked; and keep evil from him, though desired. To conclude, amidst all these mutations, and alterations, let it be our only care, to cast our care upon God, who careth for us: and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee, Heb. 13. 5. The words in the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek, are much more vigorous; there being five negatives to intent the sense: as if he had said; I will not leave thee, no I will not: I will not leave thee, nor forsake thee.  
A second observation from these vicissitudes of prayer and praise, pressed in the two verses so often here reiterated, may be this:  
Obser. 2 That God hath so diversified his ways of seeking him, that they may suit with the diversity of his ways and deal with us; and hath put words into our mouths, wherewith we may come before him in all occasions and occurrences of our life. Is any among you afflicted? let him pray: is any merry? let him sing Psalms. jam. 5. 13. And yet, I think, without offence a man may say, Afflicted, or not afflicted, let us pray; Merry, or not merry, let us sing Psalms. And I believe it was not said amiss by that great Divine; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Nag●.  Singing and praying are in every season seasonable. But when we have said all we can, we must acknowledge, that for every work there is an appointed time, and every thing is most pleasant and beautiful in the fittest season of it. There is a time to mourn, and a time to rejoice. How shall we sing the Lords song in a strange land? Psal. 137. 4. If Danniel could not sing the Lords song in that captivity, there spoken of; Daniel, I am sure, could pray unto the Lord then, and that most fervently: Dan. 9 4, etc. 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryside Orat. hom. 1.  Nay, he chose rather to die, saith chrysostom, then to be deprived of the use of this holy Ordinance. This Psalm hath taught us how to address ourselves to God, according to his mind, and our necessities and occasions, at all times, and in every season: when we are in trouble, to cry to God, as in the Text; and when delivered, to call upon ourselves and others, as in vers. 8. O that men would praise the Lord, etc.  
Use. 1 1. The use of this point may be, first for exhortation, and to excite us to bless our gracious God, who hath not only given us leave to approach into his presence with our worthless sacrifices of prayer and praise, but hath been pleased to direct us how to honour him, how to seek his face. That one place, Psal. 50. 15. may serve our turn, added to what you find here in this Psalm, Call upon me in the day of trouble, I will deliver thee; and what then requires he of us? and thou shalt glorify me. And,  
Secondly, let us here be instructed, to be acquainted with these ways of God, and to be ready to turn ourselves to him, as he shall turn or change his hand to us, 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex.  active in every holy duty. God hath directed us, and all for our good. We may justly fail of our desires, if we fail in these performances, especially being so exactly taught, and that by such a teacher.  
Obser. 3 3. There is yet one Observation more which I would offer to you, and that very briefly, touching the two verses here so oft recited.  
It seems all repetitions, even in prayers as well as praises, are not condemned, nor will fall under that prohibition of our Saviour, Matth. 6. 7. But when you pray, use not vain repetitions, as the Heathen do. There are repetitions which are not accounted vain. Blind Bartimeus cries after our Lord Christ, and again in the same words, Thou Son of David have mercy on me, Luke 18. 38, 39 Yea, and our Lord himself, in the days of his flesh, when he offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared, Hebr. 5. 7. even then, as appeareth in the Gospel, he prayed once and again, and a third time, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saying the same words. Matth. 26. 44.  
Use. This serves to comfort such as are of weakest abilities, to express themselves in prayer; God looks not after elegancy, or variety of words or phrases, when thou comest to pour out thy soul before the Lord, in some request thou hast to make unto him, resolving not to let him go until he bless thee, though ask the same thing, thou art enforced to use the same words often, but with renewed breathe of the Spirit, thy prayer shall be as well accepted as if with much variety of language thou wert able to set forth thy suit to God. Vain babble, such as are found in formal Liturgies, (had such superstitious veneration of too many, and called The Divine service, either for the excellent divinity thought to be in them, or that the Divine Majesty is best worshipped by them) such I say justly may be ranked with the follies of the Heathen; as when the Minister (whose Office it is, to be the people's mouth to God, in public) shall only propound things to be prayed for, and then the people twenty times shall say, We beseech thee to hear us, etc. we beseech thee to hear us, etc. only out of formality, and without devotion, as we know it hath been practised. God is a Spirit, and as he heareth without ears, so he looketh not much after thy tongue, or words, whether plain or polished, whether the same, or varied; 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ma●● Hom. 33  it is the heart, the mind, the spirit, that he requireth, both in prayers and praises.  
I fear I have detained you over long in these few observations, I come up now more closely to the Text itself, Then they cried, etc.  
In these words we find three things remarkable; first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the condition of God's Church and people, trouble and distresses. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the practice and the exercise of God's people in this state; Then they cried unto the Lord. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their success, and the good issue of this practice, And he delivered them, etc.  
Doctr. 1 1. In the first place touching the condition of God's Church, you may observe:  
That the condition of the Church, or. it's most usual lot, is to to lie under sorrows and afflictions  
I say, most usual: For I will not (saith God) contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made: Isa. 57 16. But as we say of the several Callings and Trades of life, this man professeth such a Calling, and that man another; and as the Poet said of Hermogenes, 
b Et quamvis ●a●et Hermogenes Cantor tamen—  Though he hold his peace, (peradventure being asleep) yet he's a good singer, and a Musician by profession: so say I of the people of God, their trade of life is suffering; and as julian told the Christians, when they complained of his cruelty, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  'Tis your profession to endure tribulation. Though they may have some short refresh now and then, and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr.  some fair days, though such commonly prove, but (as we say) weather-breeders.  
This truth appeareth from all Stories of the Church. Should I begin where even now I left, at Noah; should I recount the lives of Abraham, Isaac, jacob, joseph, and all their posterity; Egypt's captivity, and their long travails in the wilderness; should I remember but the sufferings of our primitive Martyrs since the Gospel, and of later times, you would require no other proof of what I said, touching the usual portion of the Saints in this pilgrimage. As the lily among thorns, so is my love among the daughters, Cantic. 2. 2. The world hates you, saith our Saviour; and again, In the world you shall have trouble, john 15. 19 & 16. 33. and he gives this reason, because you are not of the world; you are strangers here, and every dog will bark at Strangers. But that's not all, God is not so regardless of his people, not an hair falls from the head of one of them, but by his providence; and 
d Quid illi pereat, cui capillus non, etc.  what can he lose that cannot lose an hair, & c?  
The word affords us many arguments, some with reference to grace, some to glory, showing the grounds of this, God's dispensation towards his own.  
1. From grace, we have these reasons.  
1. There is something of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Adam's filth, even in the purest, which must be washed out with these waters of Marah. By this therefore shall the iniquity of jacob be purged, and this is all the fruit, to take away his sin. Isa. 27. 9 In that mighty tempest (jonah 1. 4, 7.) the Mariners make enquiry, after their way, for whose cause this evil was upon them: and when it shall be told, as by the Apostle to the Corinthians, 1 epist. 11. 30. For this cause many are weak and sickly among you, and many fall asleep: it will make men look about them, and begin to think its time to judge themselves that they be not judged, Vers. 31. to search into their ways, and to repent.  
Secondly, affliction sometime is intended for prevention of sin. 
e Laetus animus facile lapsum i●currit, quod tristi & afflicto difficile evenit. Arnob. in loc.  Men are apt to offend in days of mirth, who are soon checked in times of sorrow. job feared his children, that they might sinne in their days of feasting, Chap. 1. 5. and David found by sad experience in himself; Before I was afflicted I went wrong. Paul was wrapped up into the third heavens, but he must down again; and then, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrill. Alex.  lest he should be exalted above measure, through the abundance of the revelations, a thorn in the flesh is given him, the messenger of Satan to buffet him. 2 Corinth. 12. 17. that he may learn to glory in tribulations, Rom. 5. 3. For (as Clemangius saith) though 
g Amara est amaritudo flagellorum, quibus à Deo corripimur; sed amarior est amaritudo peccatorum, quibus à Deo sepáramur. Clem.  there be bitterness in the rods, by which we are corrected of God, yet there is much more bitterness in the sins, by which we are separated from God. And therefore, when we are judged, we are chastened of the Lord, that we should not be condemned with the world. 1 Corinth. 11. 32.  
Thirdly, trouble and distresses 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyr. Alex.  drive men to good, force men to God; sickness, lameness, blindness, etc. brought many unto Christ, who otherwise had never sought him; and these seeking cure for bodily infirmities, found present remedy also for the maladies of the soul: what else meant our Saviour by that speech, Thy faith hath saved thee? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? sanum te fecit? non salvum te fecit, hath made thee whole? no, hath brought salvation to thee. It's said by Basil of Seleucia, concerning the Centurion who came to Christ, in the behalf of his servant whose sickness was his sorrow; 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. in Centu.  The sickness of the servant was the Master's health; The servant was sick in body, and the Master sanctified in soul: And that Nobleman or Courtier, of whom we read, john 4. went to Christ for his son; and the issue of that blessed journey was, himself believed and his whole house, vers. 53. These, and such souls afflicted, might after truly say with Themistocles unto his children; 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in vita Themist.  O children, we had been lost utterly, had we not been lost.  
Fourthly, the Lord by these trieth the spirits of men; God led his people in the wilderness forty years, to prove them, Deut. 8. 2. Tribulation worketh patience, and patience experience, Rom. 4. 3, 4. Courage 
l Marcet sine adversario virtus; tunc apparet quanta sit, cum quid possit patientia ostendit. Sen. de provide.  decayeth (saith Seneca) without an adversary; than it appears how great it is, when patience showeth what it can do. The valour and prowess of a soldier is seen in the battle; it is not big looks, or great words will do it, but his grappling with an enemy: If thou faint in the day of adversity, thy strength is small, Prov. 24. 10. 
m Exhibetur & in lectulo virtus. Sen.  Strength is tried in weakness, when thou liest upon thy bed, when sickness is upon thee, and when thou art put to the use of all thy graces, as faith, hope, patience, and the like.  
Fiftly, graces are much increased by these trials, such as those I named before. 
n Solidissima pars est corporis, quam frequens usus agitavit. Sen.  It proveth the most solid part of the body which is most used, most in exercise. It was not said amiss of one, He 
o Qui nescit orare, discat navigare. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. & Posid.  that knoweth not not how to pray, let him go to sea; especially if that be true which I find in that Heathen Writer, He that never sailed, never saw ill, They that go down to the Sea in ships: that do business in great waters: These see the works of the Lord; and his wonders in the deep. For he commandeth, and raiseth the stormy winds: etc. Then they cry unto the Lord in their trouble, etc. Verse. 23, 24, 28. of this Psalm. And as afflictions abound, where grace is once begun, there grace abounds. Our calamities are very great in this our distressed, distracted kingdom; and when was there such a willing people to spend and to be spent in God's cause? when was there such a spirit of prayer? O blessed fruits of our afflictions!  
Secondly, the Lord intends to work glory to himself, and to his Redeemed Ones, from these distresses. Out of the eater came meat, according to Samsons Riddle, judge 14. 14. And for this cause these times are brought upon us.  
1. Glory to himself.  
1. For first he justifieth the power of his grace against our adversary the Devil; as in the case of job most evidently. There was a day when the sons of God came to present themselves before the Lord, and Satan came also among them, job 1. 6. Satan, that accuser of the brethren, who came, no doubt, upon some such errand at that time: who, when the Lord, glorying in the integrity of that servant, said, That there was none like him in the earth; a perfect and an upright man, Verse. 8. replieth, Doth job fear God for nought? Vers. 9 Hast thou not made an hedge about him? Verse. 10. Hast thou not been a good Master to him? But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. Verse. 11. And when the Lord was pleased to deliver all he had into his power, and suffered him to strip him of all that might be comfortable unto him: and afterward enlarged his Commission, and gave him leave to smite his body with sore Biles from the sole of the foot, unto his crown, Chap. 2. 7. even then the Devil found, to his confusion, and God's glory, 
p jacett in storquilinio, cui prius somnuns capere licebat in purpura: ut liquido constet, eum Dei gratuitum, non mercenarium esse cultorem. Mur. not. in Sen.  that when job lay upon the dunghill, who was wont to lie under his cover of Purple and Scarlet; that he was not a mercenary, but an ingenuous and free servant of God. So that God in this respect will gain glory to himself from the sad sufferings of his Saints.  
2. It manifestly appeareth, that saints are added to the church daily, and so great honour unto God, by the examples of the patiented sufferings of his faithful Martyrs. Take, my brethren, the prophets for an example of suffering affliction, and of patience, etc. jam. 5. 10. For if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God: For even hereunto were ye called. Because Christ also suffered for us, leaving us an example, that we should follow his steps. 1 Pet. 2. 20, 21. Thus the people followed to see the Martyrdom of that glorious Martyr Cyprian, and considering his constancy, cried out, 
q Moriamur simul cum sancto Episcopo. Pont. in pass. Cypr.  Let us also die with our holy Pastor: and justin Martyr affirmeth of himself, that he being trained up in the Schools of Plato's Philosophy, applied himself to the knowledge of Christ. 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Apol. 1.  by seeing the patience, even to the shedding of their blood, in the Christians in that age. And Theodoret showeth how in this case it was, as in the felling of woods; There are many more shoots spring forth, then there are trees cut down— 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Cur. Gr. aff. Ser. 9 , and the blood of those that are cut down, is but as a watering to those young ones that shoot forth. Thus some are put to it, to 
t Quidam dura patiuntur, ut alios pati doceant. Sen.  endure heavy things, that they may teach others to endure the like.  
Thirdly, the Lord is pleased to dispose so of his servants, that when they are sunk deep in sorrows, he may exalt the glory and Majesty of his power, in drawing them out of the pit 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alex. Rhart. : He casts them into extremities, that he might save them out of such doubtful dangers. The blind man in the Gospel, to whom our Saviour gave sight, was so borne, to that end, that the works of God might be manifested in him, john 9 3. He suffered Lazarus to lie four days dead, john 11. 39 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas. Sel. de Laz. . that his power might be the more seen in raising him, and restoring him to life. He can bring life out of death; out of war, peace; and reformation out of the greatest deformity and confusion. When the Israelites were forced to those straits, being 
y Inter mare & boasts, inter un●● & gladios.  between their enemies and the Seas, between the swords and the waters, and the Mountains being on either side, that they knew not what way to take: Moses then bids them, stand still, and see the salvation of the Lord, Exod. 14. 13. and accordingly they saw it, as the story showeth. Thus God's honour is most advanced, when his people are at the lowest.  
Secondly, the Lord also turneth the crosses of his people into crowns; and they make also for their glory, that they may see, how he of very faithfulness, causeth them to be troubled.  
1. For first, the readiest way to heaven, is by weeping cross. Christ, who came down from thence, could find no other way thither again; as he sometime said himself: Ought not Christ to suffer these things, and to enter into his glory? Luk. 24. 26. And thus taught Paul and Barnabas, Act. 14. 22. That we must through much tribulation enter into the kingdom of God. To which also agreeth that of the Apostle: Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth, Heb. 12. 6. God deals not with his children, as many foolish parents do with theirs; who 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by their fond affection to them, find cause at length not to affect them at all. For if ye be without chastisement, than ye are bastards and not sons, Heb. 12. 8. If the Lord say once; I will make my fury towards thee to rest,— and will be no more angry, Ezek. 16. 42. 
a Nunquam magis irascitur deus, quam cum non irascitur. Bern.  thou mayst take it so, as if in plain terms he had told thee, I will withdraw my love from thee, and will never more be pleased with thee. His fatherly correction keeps off the severity of his judgement, fits thee for mercy, and by consequent for heaven too. It is, I confess, a sight for heaven only; 
* Pium pauperem in sinu divitis. Aug.  A godly poor man lying in a rich man's bosom: And this is the meaning here, Lazarus, who after his sufferings here on earth, was by Angels carried into Abraham's bosom, Luk. 6. 22.  
Secondly, as afflictions to such are a way to glory; so they work a proportionable reward in glory. If the damned lie so orderly in h●ll; that it is easier there for some than others; then surely there is no less order observed of God in heaven: but as some shall shine as the firmament, so others, as the stars in the firmament, for ever and ever, Dan. 12. 3. And one star differeth from another star in glory, 1 Cor. 15. 41. It should seem otherwise, by that parable of the labourers in the vineyard; to every one of which was given his penny; neither more nor less, come he sooner or later: 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat.  which may be thought unequal. The Schoolmen therefore would have us to conceive, 
c Denarius unus, differentia claritatis. P. Lumb. Sent. lib. 4 Dist. 49.  that though every man had a penny; yet one man's penny was brighter, or better silver than another: that is, the one may have a more clear vision of glory, than another. And why may we not much rather take his judgement, who conceiveth, 
d Etiam labores in praemio mimorandi. Magal. in Cart. Mos.  that the work of those who bore the heat and burden of the day, is reckoned in their wages, and their pains accounted as no small part of their payment: it being an honour to them so to be employed? To you it us given not only to believe in Christ; but also to suffer for his sake, Phil. 1. 29. 'Tis not an omnibus datum, not given to all: it is an honour God hath vouchsafed to you. As Moses esteemed the reproach of Christ, greater riches, than the treasures of Egypt, Heb. 11. 26. But let this be only so, in the account of those, that are of such affections, as that Moses was; it will no doubt be found most true; 
e Quo plus tormenti, tanto plus crit gloriae. Sen.  That as the troubles are, so at least shall be the glory.  
Thirdly, I said at least: But indeed, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in Rom. 8.  it shall fare exceed; which may be another reason, why the Lord honoureth his servants with such trials. The Apostle doth make good this assertion to the full, 2 Cor. 4. 17. where he saith, For our light affliction, which is but for a moment, worketh for us a fare more exceeding and eternal weight of glory. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Where he compareth things present with things future; a moment with eternity; light with weight; and affliction with glory. And by his expression, after the 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Original, who showeth how infinitely the latter doth transcend the former. And again, Rom. 8. 18. For I reckon that the sufferings of this present time, are not worthy to be compared to the glory which shall be revealed in us. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I reckon, or account: saith the Apostle, and truly there was no man fit to make the reckoning or account, than he; who suffered more than any in his time, 2 Cor. 11. 23. and who had been rapt up into the third heavens: 2 Cor. 12. 2. And by experience he found it true; that there is no comparison betwixt them. And whereas (saith chrysostom) 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c Chrysost. in Loc.  it may sad thy heart a little; that the afflictions, they are present, and the glory is to come; these in sense and feeling, they in hope and expectation: let this rather comfort thee, (saith he) that though the present time how short soever, may comprehend thy sufferings; yet such shall be thy glory, that it requireth an eternity of being to contain it.  
Thus have I shown some reasons amongst many, of this Gods dealing with his servants in this life; who, though their passions are both many, and great, causing them, as in this Psalm, to cry, and cry again to God; yet I believe you see such issue of these sufferings, that I think I may be bold to say, in the words of Seneca, I 
k Persuadebo iude tibi ut nunquam boni viri misereare.  shall persuade you hence, never to pity any good man in trouble; he being then in his readiest way from grace to glory. Yet this must be confessed as a truth, both by divine testimony, and humane experience: No chastening for the present seemeth joyous, but grievous; nevertheless, afterwards it yields the peaceable fruit of righteousness, to them that are exercised thereby, Heb. 12. 11.  
Come we now to the uses of this doctrine.  
Use. 1 Is it the Church's lot, and most constant condition, in the world, to suffer sorrows, and for such reasons? First, let us from hence then be exhorted unto patience in our troubles, since there is so much good arising from them; so much improvement of grace, so much help towards glory; glory, I say, gained to God, and glory to the patiented sufferers. I have read a story, in an old Writer of our Nation, of a young man lying upon his deathbed; who being visited by one, who had been a sharp Schoolmaster sometime to him, took him by the hands, and said; 
l Istae manus me portant ad paradisum. job. de Promy.  These hands shall carry me to Paradise. And it is as truly said of that great Divine, touching God, who throws sometimes at us 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. in Carm.  a dart that seems sharp and bitter; yet the hand is always sweet that throweth it. It is the hand of a Father, not an enemy: and 
n Nullus pater tam pater. Tert.  there is no father so fatherly: He that hath put such bowels into an earthly father, that he cannot endure to see his child's arm, or hand cut off, unless in case to prevent the creeping of a Gangrene, that may endanger his child's life: without all doubt would not himself deal so sharply with his dearest children, were it not for prevention of some great evil, or obtaining of some good thereby. Remember to this purpose, how patiented God hath been with us; how like the patiented shepherd, 
o Erroneam ovem patientia pastoris requirit, & invenit. Nam impatientia unam facile contemneret, etc. Tertul. de Pat: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Bas Sel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who sought so diligently for his lost sheep, which impatience would have scorned and neglected, being but one; so patiently carried it upon his shoulders, when he had found it. How patiented hath this Father been to his prodigals; and how lovingly hath he entertained them; when the elder brother after an impatient manner grudged at his Father's pity and toleration? He hath been patiented with us, till there was no remedy: and therefore forget not the exhortation which speaketh unto you as unto children; My son despise not thou the chastening of the Lord, nor faint when thou art rebuked of him, Heb. 12. 5. He knoweth what is good for thee, what sin he would purge out of thee; what grace he would work in thee: or what he would exercise, or augment in thee: what glory he seeks to himself; what most especially unto thee: that then which thou hopest for, expect with patience, Rom. 8. 25. 
p Quaerat aliquis Quando perveniant ad speratum illud gaudium? Respon let patientia, Cum dcus de lerit. Nullae sunt longae morae ejus quod certo eveniet. lib. de Pat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr.  Use. 2 Some may ask, (as Tertullian saith) When shall I come unto that hoped for, and expected joy, and glory? Patience makes answer, When the Lord shall grant it. No delays are called long, of such things as shall surely come to pass. What though thou mayst endure many a storm and tempest, it may be to the hazard of this vessel of thy body: thou shalt at last arrive at the fair havens, and come unto the port, where thou wouldst be.  
Secondly, this lesson, so grounded, may instruct us to desire of God, rather to sanctify, then to remove a trouble, till he hath done the work for which he sent it. David said of his enemies, that they came about him like bees: he doth not say like wasps. For though they used their stings, yet he found honey in them too. There hath been much ado amongst the learned, to reconcile two texts of Scripture; that of Genes 47. 31. with that of Heb. 11. 21. The first place saith, Israel bowed himself upon the bed's head. The second, reciting the same story, saith of that Patriarch, when he was dying, that he worshipped, leaning upon the top of his staff, or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rod. I will not trouble you with the various conceits of the Interpreters, upon those places. I will only show you how one takes upon him, to reconcile them readily. Think you (saith he) there is no correspondence between a bed and a rod? Why? I dare make it good, by the testimony of the Martyrs, and many of the people of God: That 
q Sancti nunquam dulcius requiescunt, quam cum laboribus, & virgis fatigantur. Magal in Cant. Mos.  the Saints never rest more sweetly on their beds, than when they have been wearied under the rods of God. Then they can talk of their griefs and sufferings, as men tell their dreams, saith Anselm, upon those words of the Apostle; As dying, and behold we live, etc. As sorrowful, yet always rejoicing, 2 Cor. 6. 9, 10. Thus I have heard one tell, 
r Quasi sedebam, quasi loquebar. Ausclm. in Loc. Dolour habet quasi. gaudium non habet quast. Ibid.  Me thought I sat thus, and me thought thus I spoke: when all proved but a dream. So he. Me thought I was a dying, but behold, I am alive. Me thought I was full of grief, and behold I am rejoicing. Thus the Apostles went away after whip, rejoicing, that they were counted worthy to suffer for the Name of Christ: as if they had but dreamt of scourging, and were indeed sleeping upon a soft bed. Afflictions sanctified will be found joyful in the issue. Pray we then for this grace, and expect this rest; rather than struggle to be rid of them, yea or desire God to take them off, till he hath finished, what he intended by them.  
Use. 3 Thirdly, this may serve to reprove those, who censure the godly, when they lie under any troubles or distresses, as if God had deserted them; or rather had fall'n upon them as an enemy. They judged the same even of Christ himself; though surely he hath born our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted, Isa. 53. 4. Thus those Barbarians, Act. 18. 4. when they beheld the 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil.  viper hanging upon the hand of Paul, said one to another: Doubtless this man is a murderer, who though he hath escaped the sea, vengeance will not suffer him to live. Though soon they fell into the other extreme, (when they saw how he shaked off the beast into the fire) changing their minds. 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys.  Of a murderer they make him a God. How bitterly did those unfriendly friends of job deal with him in this kind, adding affliction to the afflicted; Eliphaz saying unto him, Who ever perished being innocent? or where were the upright destroyed? job 4. 7. And Bildad, to the same effect: Behold, God will not cast away an upright man: Chap. 8. 20. plainly insinuating, that vengeance from God was gone out against him for his sins. Whereas job tells them, that they forged lies, Chap. 13. 4. Will ye speak wickedly for God's defence, and talk deceitfully for his cause? vers. 7. They thought they spoke upon God's part, while ignorant of his ways, they blasphemed the generation of the just. A sin too common, and justly here confuted, by God's usual dealing with most beloved children. The little boy, seeing his mother pull the Roses and Violets to pieces; and putting them in a mortar, and pownding them with a pestle, cryeth out, his mother will spoil all the flowers; when she intendeth to make them more useful: so foolish men conceive of God, when he is pleased to bruise his choicest servants under tribulations, as if he had an intention utterly to ruin them; when he is in the way of making them more fit for his service, and after that more glorious. Learn then to be acquainted with God's dispensations, and leave thus to censure them, as cut off from him, whom he is drawing nigher unto him. And say to every good man so afflicted: God hath been pleased to seem, as if he had departed from thee for a season: but his purpose herein is; that thou mayst enjoy him for ever.  
Use. 4 Lastly, from this doctrine, we may all draw comfort to ourselves, when we are thus corrected, and for such ends, by such a loving Father. 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Macar. Hom 49.  Here is indeed the ready way to heaven; and present 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. Sele●c.  sorrows are to the godly most certain arguments of future joys. My brethren, count it all joy when ye fall into divers temptations, jam. 1. 2. Yea, 
y Quin insuper grat●lari, & gaudere nos decet dignatione divinae castigationis. Ego, inquit, quos diligo castigo. O servum beatum cujus emendationi Dominus instat; cui dignatur irasci, etc. Tertul. de Patient.  we ought to give thanks, that God vouchsafeth to chastise us. Whom I love (saith he) I chasten. O blessed servant (saith that Ancient) for whose amendment God takes such care, whom he is pleased to be angry with, etc. All those reasons before brought to show, why God hath given his Spouse no other dower, his children no other portion in this life, may be so many motives, to persuade to consolation in our saddest days. And unto these we may add many more, As first,  
First, by crosses we are conformed unto the image of his Son, Rom. 8. 9  
Secondly, Christ himself suffereth with us, nay suffereth in us. Saul, Saul, why persecutest thou me? Act. 9 4. Christ is the head unto that body mystical, whereof we are the members. Let a man kick another on the shins, or tread upon his foot, (saith Augustine) the head will cry out, and say; 
z Curme calcas? cur me comprimis?  Why dost thou kick me? why dost thou tread upon me?  
Thirdly, he will so strengthen us with his grace, that we may say with the Apostle: I can do all things (I, and suffer all things too) in Christ, that strengtheneth me, Phil. 4. 13.  
Fourthly, he will sweeten all those waters of Marah to us, that we shall find them most delicious in the close. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plate in Ph●d.  The world's sweets, we know, will prove but bitterness in the end. Even for the present they are but like those Aromaticks, whereof the harlot boasteth, saying, Prov. 7. 17. I have perfumed my bed with myrrh, aloes, and cinnamon. 
b Ecce ut cum uno dulci duo amarissima consociat.  Behold (saith Clemangius) how with one sweet, (a dry stick of cinnamon) ye have two extreme bitters, myrrh and aloes. Whereas all bitters are sweetness which the Spouse or Christ, his Church, receive from him. A bundle of myrrh is my beloved unto me, he shall lie all night between my breasts, Cant. 1. 13. A bundle of bitterness, yet as sweetly lodged, and as near the heart, as may be.  
Fifthly, and lastly, let this be a motive of comfort in our miseries: that look by how much the light is sweeter unto him, that hath for a long time been shut up in some darksome dungeon; then unto those, who have always enjoyed the Sun in his brightness: as the haven is to the mariner, that hath been tossed, for many months, in the tempestuous seas: so shall heaven be unto that soul, that hath walked heavily in the darkness of affliction; and hath been weatherbeaten with the storms of griefs and troubles.  
Thus much may serve, touching the state of God's Church here on earth.  
2. I come now to the second thing considerable, in the Text, which I called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the practice, and the exercise of the Church remaining in this state, in these expressions, Then they cried unto the Lord.  
In which words you readily observe three things. First, that which is here employed, which I may call, the act; they prayed. Secondly, that which is here expressed, which is the manner; They did it servently, They cried. Thirdly, that without which all had been in vain, and that is the object, unto whom they prayed crying; that is, to the Lord. Then they cried, etc.  
I might well here observe, that 
c Afflictio facit religiosos. Eras. in Coll.  Distresses force devotion. Erasmus hath observed it, in the rudest mariners; and we find the same, in that Prophecy, or history of jonah. When Numa had ordained many religious ceremonies in Rome, and had induced the people to a constant practice of them: Tullus Hostilius, who succeeded him, cast them all out again, and held (as the 
* T. Li●ius.  Historian tells us) nothing less comely in a King, then to submit himself to such observances. But when a pestilence had once raged in that great City, and a long linger sickness had pulled down his own proud flesh: than not great sacrifices only must be offered, but every trifling superstition must be punctually observed. The Psalmist noteth, how even the brute creatures do in their kind cry, and call in time of need, and that to God, the great Creator and preserver of them all. The lions roar (saith he) suffering hunger: and they seek their meat of God. And again: Thou feedest the young ravens that call upon thee.  
But I will not stay you upon this Consideration: But show you what this practice of the Saints more fully declareth to us. And to this purpose shall make this my second general Doctrine.  
Doctr. 2 Earnest 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. de Orat.  prayer, or crying to the Lord, is an effectual means to get help, and full deliverance in troubles and distresses.  
Where we have just occasion for the clearing of this point, to open, at least briefly, every of those three things forementioned; as,  
First, the act, which is praying. Prayer is a duty necessary, and that, vi praecepti, God hath commanded it: It is as well Dei veneratio, as hominis petitio, a special part of God's worship from man, as well as an expression of man's suits to God: God hath made this a character of his people who worship and serve him: they are such as call upon the Name of the Lord. He hath given this title to the place of his public worship: My house shall be called the house of prayer to all Nations. While we pray to God, we give him that honour which is due unto his Name: as, first, of 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Cyril. Hieros'. Cat. 6.  Omniscience, knowing the hearts of men: For prayer is the 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc.  lifting up of the soul to God. Secondly, of Omnipotence, as, that he is able to grant us what we ask, and 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Mac. hom. 12.  to do what he will Thirdly, of Mercy, as being ready, yea more ready to hear then we to ask. He prepareth the heart to prayer, and his ear hearkneth thereto. And, which concerns our matter in hand, prayer is required of us, necessitate medii, as a necessary means of procuring good unto us from him, from whom every good giving and every perfect gift doth come, jam. 1. 17. Ask and ye shall have, saith Christ, Luke 11. 9 And, Ye have not, because ye ask not, saith Christ's Apostle, jam. 4. 2. If thou wantest any thing that may be good for thee, prayer is the key of heaven. Those four keys, whereof the 
* Paraphr. Hier. in Gen. 32.  Paraphrast of Hieros'. speaks, saying, That God ever keeps them in his own hands, and will not give them unto any Angel whatsoever, (the keys of the womb, of the grave, of rain, of food) are all turned in God's hand by prayer; or prayer is able to do the office of them all. Hannah prayed, and her barren womb was opened; Christ prayed, and the grave was opened to Lazarus: Elias prayed, and it reigned: and he openeth his hand and filleth every living thing with his blessing, and that undoubtedly, when they call upon him.  
If thou desirest deliverance, when afflicted, I cried (saith our Prophet) unto the Lord in my trouble, and he delivered me 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. de Orat. 〈◊〉. 2 . If the whole Land, or the Church be in distress, through any judgement, or any correction of the Lord; see what Solomon obtained by his prayer, at that solemn dedication of the Temple, 1 Kings 8. 33, etc. the place deserves that you should read it out at large; and see how it confirms the Point in hand. And to conclude, that you may know how necessary your most diligent and frequent prayers. are in afflictions, David, a man acquainted with sorrows, hath penned a Psalm of purpose, which he calls, the poor man's prayer; or, as the title of it is translated in our Bibles, A prayer of the afflicted when he is overwhelmed, etc. Psal. 102.  
Secondly, but in the next place let us consider the manner how we must pray, that's fervently, feelingly; the word is here, They cried. Indeed we seldom read of any of the Saints of God in prayer, but some way or other we may observe this kind of zeal, and vehemency expressed, or implied. We read nothing uttered by Moses, in way of prayer, in that place, where yet the Lord saith to him, Wherefore criest thou unto me? Exod. 14. 15. there were assuredly those groans unutterable, Rom. 8. 26. such as were in the heart of Hannah praying, without vocal expression; and though Eli most rashly censured her, she modestly, and like herself, replied; I am 
● Sam. 1. 15.  a woman of a sorrowful spirit, etc. I have poured out my soul before the Lord David most frequently, in this book of Psalms, is found praying and sighing, praying and weeping, praying and groaning; and nothing more usual with him then to express his prayer by this word, crying. Sometimes he tells how he roared, for the very disquietness of his heart; as if he had said with job, My sighing cometh before I eat, and my roar are poured out like waters, Chap. 3. 24. Velut und● impellitur undâ; as one wave drives on another, so one sigh forceth another, and one roaring follows upon another. Even the Son of God himself, in the days of his flesh, thus offered up prayers and supplications, with strong crying and tears, Heb. 5. 7. and at the raising of his friend Lazarus, he groaned in himself, joh. 11. 38. and vers. 33. he groaned in the spirit, and was troubled; or, as the words are after the Original, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that word in 2 Pet. 2. 4. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) used of the Devils tormented in Tartarus or, Hell, is derived from hence.  He tormented himself. By all which testimonies it is evident, that prayer, that expecteth audience, must not be slight and perfunctory, but active and earnest; and the reasons are, first, because, cursed is he that doth the work of the Lord negligently. Secondly, because the Spirit itself thus maketh intercession for us, helping our infirmities, Rom. 8. 26. And, thirdly, God loveth thus violently to be dealt withal, thus importunately to be sought unto. This our Saviour manifesteth in the Parable of the man that came unto his friend at midnight, and desired earnestly to borrow a little bread of him; and at length had his request, not because he was his friend, but because 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he was so impudent; so 'tis in the words, Luke 11. 8. and in that parable also which he spoke, that men ought to pray, and not faint, Luke 18. 1. where, after much delay, the unrighteous judge avengeth the poor widow, lest she should weary him out with her importunities. In both which parables God plainly delivereth his own mind, that he will surely hear, and avenge his elect, who cry (or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  roar) after him day and night, vers. 7.  
3. In the third place take notice of the Object, that's the Lord. The Lord alone is to be sought by our prayers, who is a present help in trouble: he calleth upon us to take this course, Call upon me, etc. Psal. 50. and complains of such as forsake the fountain of living waters, and dig to themselves pits that can hold no water. The Philosopher observes this difference between Arts and Virtues; we account him the best Artist, not that would, but that can work best; but we count him most virtuous, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist.  not that can and will not; but that would do best, although he cannot. We need not say to God, or the Lord Christ, Master, if thou canst do any thing; nor on the other side, If thou wilt, thou cast: we need make no doubt, either of his power or will; he is both able and willing to relieve all suitors, and to supply in every case, when they seek his face, and wait upon him; when they pray and cry unto him. He is the God that heareth prayers; and unto him shall all prayers come. Read through all the records of the world, and show me, if possibly you can, where any Saint of God made supplications unto any, but to God only; and search as you go along, if you can find, that ever he said to any suitor as Philip of Macedon to that poor woman, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I have no leisure; or, Go away and come to morrow, if it were seasonable for him to enjoy his suit at present? It was sweetly said of that gracious Emperor, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr.  who would deny no Petitioner; 
* A vultu Imperatoris nominem oportet tristem discedere.  It is not meet, that any man should go out sadly from the presence of his King. Who ever came to God, and went out from him heavy, or unsatisfied? Though he seethe nothing in us why he should regard us, yet he seethe something in himself why he should hear us, when we cry unto him; were it but this only, because he delighteth in mercy, Mic. 7. 18. And ever may it be the delight of our hearts, that God is pleased to make mercy his delight.  
By this which hath been spoken touching these three particulars, the act, the manner, and the object of prayer, I conceive the general doctrine fully cleared; that,  
Earnest prayer or crying unto God is an effectual means of procuring help in trouble. I come now to application.  
Use. 1 1. Is salvation so nigh at hand, and the means so ready, as prayer should be? then let us here, in the first place, examine our own hearts, whether in these our great distresses we have found them ready to take hold of those means, that so we might obtain salvation and deliverance. Have ye not known some, who in stead of quickening their hearts to prayer, have found them dead, (like Nabals) even as a stone within them? 1 Sam. 25. 37. Are there not many such as Hannah speaks of in her song, The wicked are silent in darkness, that is, in the darkness of affliction, who finding their strength sailing, for by strength no man shall prevail, 1 Sam. 2. 9 lie 
l Murmura dum secum, & rabiosa silentia radant.  murmuring and repining? And others, with that wicked King, crying out, Behold, this evil is of the Lord, what should we wait for the Lord any longer? 2 Kings 6. 33. Are there not some, who like Asa, seek not to the Lord, but to the Physicians? 2 Chron. 15. 12. Physicians 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of no value, as Job styled his friends, job 13. 4. the word there is the same with that which is given to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 26. 1.  Idols: so they seek unto their arm of flesh, and make Idols of their Forces, and vainly rely upon them, which cannot help? And lastly, are not too many of us like unto Ahaz, who in the time of this distress do trespass yet more against the Lord? 2 Chron. 28. 22. If it be so, as I fear it is, than it is high time for us, now at last to bestir ourselves, and to learn to hold fast by God, and to betake ourselves to prayer, our surest refuge, in such a sad condition as we are in.  
Use. 2 2. And therefore in the next place, let us be exhorted to this necessary duty; let's to our knees, and fall low before our God: if any way we obtain, it will be by prayer. Ye have heard how that legion of Christians in the Army of Marcus Aurelius prevailed by prayer, called therefore, The 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thunder-darting Legion. Ye have heard how much the Emperor Constantine hath, in this kind, ascribed to prayer. How often did the people of God prevail against their enemies by this stratagem? When Moses prayed, when Joshua prayed, when all the men of Israel fasted, and wept, and prayed, than victories were obtained. It were infinite to recount what mighty things have been accomplished 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. de Orat. Hom. 1.  by prayer, things to man's judgement impossible: What diseases, seeming incurable, have been healed by prayer? what dead raised? what devils cast out? It's worth the noting, that Peter said to Simon Magus, Pray to God, if per haps the thought of thine heart may be forgiven thee, Acts 8. 22. as if he had told him, if it happen well to thee any way, it will be by prayer. Upon this practice, man may, with humble reverence, expostulate with God; How long wilt thou be angry with thy people that prayeth? As Amalek was overcome while Moses held up his hands: so 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar. hom. 50. Object.  lift up the hands of thy soul to heaven, and thou shalt close with God, and then Satan and all his Forces shall fall under thy feet.  
But some may here object, We have prayed often, and the Lord hath not been pleased to hear us, but rather appeared, as rejecting all our suits.  
Answ. To which I answer with the Apostle james, Ye ask and receive not, because ye ask amiss, Chap. 4. 3. Ye miss sometimes in the manner, sometimes in the matter, many times in the end; so that he said not amiss, that told thee, 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. de Orat. hom. 2. Audit ad alutem, cum non ad voluntatem.  Thou hast received, when thou hast not received, God hearing many times to thy good, when he hears not to thy desire; and gives thee that which is much better for thee, than what thy corrupt will, or ignorance would obtain. Use. 3 Again, it may be, he only deferreth to give, till thou be fit to receive; or 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because he delighteth to hold thee longer with him. Remember how often thou hast heard a Beggar cry unto thee, and thou hast refused to give him; and this done of cruelty, when God hath never refused but of mercy. Nay, let me add; Thou hast often heard God calling to thee, and thou hast not regarded him, therefore it is but just, that he should render like for like unto thee.  
3. Thirdly, let us, from the second consideration be instructed to pray fervently, and to pray incessantly. Ye heard how the Saints, yea how the Son of God expressed himself in his supplications. Wrestle with God in prayer, though thou venture a joint, as jacob did. The hollow of Iacob's thigh was out of joint, as he wrestled with him. And he said, Let me go, for the day breaketh; and he said, I will not let thee go, unless thou bless me, Gen. 32, 25, 26. Moses also was wont to lay such strong hold on God, that when he resolved to avenge himself upon the people for their sin, he was fain to say unto him, Now therefore let me alone, Exod. 32. 10. as it were to prevent his violence, as I may call it, holy violence. And in truth, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the prayer of a righteous man hath great strength, and is able to do much if it be acted, or moved by the Spirit: (so I may interpret the words) jam. 5. 16. I remember the Cananaan woman, how she cried after Christ, Mat. 15. 23. and what snibs she, poor soul, suffered; Send her away, said the Disciples; I am not sent to such as thou art, said our Saviour; and yet still she cries, Lord help me: and when he told her, That it is not good to take the children's bread and cast it unto Whelps; she rejoins unto him, as if she would have said, I thank thee for that, Lord, and I'll play the Dog's part, be but thou the Master; beat me out at one door, I'll come in at the other; for the Whelps eat of the crumbs that fall from their Master's tables; and a crumb of thy bread, of thy mercy, will serve my turn: and then you know how highly Christ commended her, and how liberally he grants unto her, vers. 28.  
Alas! how different is our manner of praying! justly may that be charged upon every one of us, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. de Orat. hom. 2. Depre●or Deum, ut mihi intendat, ego autem nec mihi, nec illi intendo Bern.  Thou callest unto God to attend to thee, when thou attendest not unto thyself. Be we then instructed hence, to pray with feeling, to pray with fervour.  
Use. 4 And when thou hast begun to call upon the Lord, give him no rest, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cypr. Hieros. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nor thyself neither day nor night, until thou hast obtained some return of favour from him: well may you wait upon him, for the Lord will wait that he may be gracious unto you, etc. Blessed are all they that wait for him, Isa. 30. 18.  
Give me leave to add another short instruction unto this, touching the Mediator of our suits to God, taken from the consideration of the Object of our prayers, the Lord.  
4. Must our supplications be all directed to the Lord? then must they all be sent up to him by the hands of Christ, and in his Name: Whatsoever ye shall ask the Father in my Name, he will give it you, john 16. 23. There is but one Mediator between God and man, the man Christ jesus, 1 Tim. 2. 5. We have an Advocate with the Father, jesus Christ the righteous, 1 joh. 2. 1. It hath of late years been 
s By R Montague late Bishop of Norwich, in his Sermon upon Psa. 50. 15. Call upon me, etc. enlarged after by him into a Treatise.  preached in the greatest audience, that there is no impiety in making Angels Advocates, and Mediators of our prayers, so they be but our Angel-guardians, (of which kind our Preacher would have no man doubt) and that a man may safely say, Good Angel-guardian pray for me. And the same Author, in another Work of his, (though he speaks something more warily in this) tells us, 
t Mont. Antag. pag. 200.  Perhaps there is no such great impiety in saying, Saint Laurence pray for me. I will not urge those words in job, Chap. 5. 1. Call now, if there be any that will answer thee, and to which of the Saints wilt thou turn? But when the Prophet Isaiah tells us, that Abraham is ignorant of us, and that Israel doth not acknowledge us, Chap. 63. 16. I shall certainly believe, that Laurence knows not me. I never read in all the Book of God, of any so calling to a Saint in heaven, but only that one damned wretch in Hell, whose prayer indeed was much like his, Father Abraham have mercy on me, Luk. 16. 24. If Paul had known that the Philippians could have made such use of him in heaven, he had been freed of that great strait he was in, Phil. 1. 23. for then not only for himself, but even for them it had been well, were he where he so much desired to be, for than he might have been their intercessor with God, and might have presented all their prayers unto him; but he knew no such doctrine; he hath taught us otherwise. We read in Revel. 8. 1. that there was silence in heaven for half an hour; and what follows? An Angel with a golden Censer stands at the Altar, and there was given unto him much Incense, that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne, Vers. 3. I will not stand to open this whole prophecy unto you, let this suffice; The Incense that is offered with our prayers, is Christ's intercession, which smells so sweetly in the nostrils of God, that he is content, silence should be in heaven for a little time (where yet his praises are sung eternally) until those prayers of the Saints, so perfumed, be fully heard. Remember then, Christ sitteth at the right hand of God, making intercession for us, Rom. 8. 34. let all our prayers then be made in his Name, and presented unto the Father by his hand.  
Use. 5 Fiftly, there is an use of consolation, arising from this consideration, touching the Object of our supplications. Have we a God to call upon? and doth he call upon us, that we should do so, and do it freely, frequently, and the more often, the more welcome? O blessed, and thrice blessed be his Name, that hath so graciously invited us. He hath not put us over to any such, as the Papists fancy to be Favourites, or Masters of Requests in heaven. God the great King of heaven and earth, is not like these his Viceroys, who must have their other 
u Satrap quosdam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatos. Philost. vit Apoll. Tyan. lib. 1. cap. ●● & cap. 19  Ears and Eyes, to see and hear their subjects in their suits. Whereas he, by himself alone, seethe and heareth all things; his eyes, and ears going at once through all the world. He is that friend spoken of, Luk. 11. who when his children were in bed, 
x P. Chrysol. serm. in Luc. 11.  his Saints and Angels asleep, rose himself to lend bread unto his friend. How ready was he to hear, that placed his bed so near the door, that no sooner his friend knocks, but he hears him? Not like that idol Baal, of whom Elias said unto his Priests, when with much clamour they cried after him: Cry aloud: for he is a God; either he is talking, or he is pursuing, or he is in a journey, or peradventure he is sleeping, and must be awaked, 1 Kin. 18. 27. Nor like the heathens jupiter, who when the Grecians and the Troyans' were together by the ears, was gone to visit his old friends, 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Iliad. 15.  Oceanus and Tethys. He is always nigh at hand to all that call upon him, yea unto all that call upon him faithfully. It is he that said, Before they call, I will answer; and whilst they are yet speaking, I will hear, Isa. 65. 24. And when they thus come unto him, 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. Rhod. Perioch. Hom 9  he turns about to meet them graciously. He is that father of the prodigal, who when his son was at last returning to him, with an humble confession, and a poor petition, Make me as one of thy hired seavants, Luk. 15. 19 When he was yet a fare off, saw him, and had compassion, and ran, and fell on his neck, and kissed him. And when he had made his confession, stop's him there, and before he utters his request, in stead of a servants livery, calls for the best robe to put upon him, and puts a ring upon his finger, and much more he doth, as if nothing had been too good for him, who was dead, and is now alive again; who was lost, and is now found: Read the parable, and be comforted.  
Use. 6 But then give me leave (I beseech you) to add one use more: Let it not seem a digression, which truly I conceive a seasonable direction; and that is, Since prayer is so effectual, and consequently so useful in these calamitous times; let us from hence be all directed, especially upon this day of solemn humiliation, to make our humble confession unto God; and here principally of such sins, as may be thought to have the greatest hand in these great judgements, that are upon our Land. We find this to have been the constant practice of the Saints of God: Thus did good Nehemiah, he wept and mourned, fasted and prayed, Nehem. 1. 4. and withal makes a large confession of great sins, ver. 6. 7. and more largely, Chap. 9 33, 34, 35. he confesseth the sins of their Kings and Princes, of their Priests, and of their Fathers, and of all the people. Thus also did Ezra, as appeareth, Ezr. 9 5, 6. Thus Daniel, exceeding them both, Dan. 9 4, etc. I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, etc. We have sinned, and have committed iniquity, and have rebelled, etc. An example worthy to be imitated, and therefore worthy to be read over, and over again; and to be learned, and put in practice by us all.  
And for our help in this holy duty, suffer me to present unto you some of those foul offences, that have provoked God against us, and which may be the present matter of our mourning, and of our serious confession before God.  
First, I shall begin where, I fear, our miseries began. Our prophets have prophesied lies, and the priests have ruled by their means, and the people love to have it so, jer. 5. 31. The days of visitation are come, the days of recompense are come, Israel shall know it: The prophet is a fool, and the spiritual man is mad, for the multitude of thine iniquity, and the great hatred, Hos. 9 7. Our Nadabs' and Abihu's, Aaron's sons, have offered incense with strange fire before the Lord: and no marvel then, if fire be gone forth from the Lord to devour them. The story of those men, (Levit. 10.) and of their fire, is by divers Interpreters, expounded, and applied to such things, as have been the great abuses of our times.  
Procopius upon the place saith, 
a Exemplum habemus clarissinum, humana non admiscenda divinis.  We have here a clear example, that humane things are not to be mixed with divine. And have not we mixed Apocryphal writings with the Canon of the word of God? and (which is more to be lamented) have we not preferred them before the divine Scriptures? 
b Calend and Order for reading, etc. Before the Common prayer.  Our directions for the public service, so punctually to be observed, by the late commands upon us, do in express terms tell us, that certain books and chapters of the Old Testament are left unread, as least edifying: and yet you shall find, by perusing the Calendar, how most of the Apocrypha, are brought in stead of them, as it seems thought the more edifying of the two. Besides that other injunction of waving the ordinary lesson upon the Lord's day, in case a festival of man's appointment, with his proper lesson, shall fall upon it, doth both prefer the feast before the Sabbath; & (such lessons being many of them taken out of Apocryphal books) doth manifestly show the precedence given to these humane things before those which are divine. Strange fire indeed.  
It is withal notoriously known, what strange fire, in stead of that which God himself hath kindled, hath for some years passed broke forth from Pulpits, and Presses, Arminian, Socinian, popish opinions, of the deepest die, have every where gained applause, and the broachers, and abettors of them justified, nay preferred to the most eminent places the Church afforded.  
And whereas Mr. Calvin upon the place and story before cited, tells us, that we are taught from hence not to 
c Ne dei cultum ullis extraneis commentis viticmus. Calv. in Levit.  corrupt God's worship with any strange devises: we know how much of this strange fire was kindled in our Churches; not only the erecting of altars, and their superstitious ornaments, prepared both for the altar, and the Priest that was to wait thereat: But bowings and religious worship hath been practised, and by some enjoined, toward, or before the altar, pretending it to be Christ's seat, or throne, as Shelford, and our 
d Speech in the Star-chamber.  Arch prelate call it: whereas those that are skilful in the Original, shall find by comparing 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Matth. 4. 9 with 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Luk. 4. 7. that the worship to, or before, an idol is all one in Scripture language: and our Translatours rendering both places by the same expressions do show, that in their judgements they are the same. A popish Doctor 
g Dr. Sheldon.  who had been a Romish fugitive sometime, told me, how Papists deride our Masters of these Ceremonies: affirming, that they in their worship towards Altars, profess, their adoration is to the Host or Wafer, which consecrated is supposed by them to be Christ's body really; this being enclosed in a Pix hanging over the Altar: or else, if no Pix there; then to some relic, or the like Host, hid in the sepulchre, or hollow place made in their Altars for that purpose. And whereas Ambrose saith, 
h Ignis alt●●us est libi o. Ambr. Epist. 3. ad Simplic.  that strange fire signifieth lust; he means unclean lust, and filthiness. Did not Hophni and Phinehas, the sons of Eli, run into this slander, causing men to abhor the offering of the Lord? 1 Sam. 2. 17. 22. I blush to uncover this shame full nakedness of too many of our priests: (so they desire to be styled) it's done already by 
i Cont. 1. by that religions Gent and worthy Patriot, M. I. White.  another.  
Some of the Rabbins seem to excuse Aaron's sons, pretending that they were in drink; and thereupon (say they) a law presently was made; that the Priests should neither drink wine nor strong drink, when they were to go into the Tabernacle of the Congregation, etc. Levit. 10. 9 Though surely this would have aggravated, rather than extenuated their offence. And, if you ask the worthy Author, before hinted, you shall see (though we be silent) how much the Priests of England (a sad thing, being seriously considered) have offended in this some; which by an ancient Father, is called a 
k Ebrietas in alto crimen. in sacerdotesacrilegium. P. Chrysol. Serm. 26.  crime in other then, but in a Minister no less than sacrilege.  
But I dare go no further: we shall want tears to bewail sufficiently these abominations. Let the whole house of Israel be will the burning which the Lord hath kindled, Levit. 10. 6. upon occasion of such strange fire, as you have heard of. Fare be it from any Christian, to disport himself, with these relations. 
l Qui de lapsu alleno gaudet, gaudet de diaboli victoria.  He that rejoiceth at another's fall, doth but triumph upon the Devil's victory: and 'tis little honour to any man, to countenance such triumphs. Ah! what pity it is, to see; that such as should have been stars in the firmament of God's Church, to give light unto his people, and to have wrought upon them by their influence and motion, and night have been great instruments for the conversion of others unto righteousness, and 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musaeus.  so themselves have shined as stars (in the firmament of heaven) for ever and ever, Dan. 12. 3. that they should become Planets, or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  erring stars, as it is, jude 13. vers. erring, and so causing others to err with them: Or, that such should become stella cadentes, falling stars; a third part of which, the Dragon, with his tail, should cast down to the earth, Revel. 12. 4. Oh that our souls could weep for these things in secret; and on this day of humiliation remember them with sorrow.  
Secondly, I shall now pass from the Courts of God's House, into the Courts of justice, shall I say, or injustice? I confess, I have nothing to say of these, from mine own experience. But, as Plutarch writing of Usury, saith, that he never had to do with any of that craft; 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Vsur.  nor did they ever seize upon his ox, or horse, so may I truly say, (and I bless the Lord for it) that I never yet was suitor in any of those Courts. But I have heard, and the whole Land hath heard, the cries of many, (and I fear, those cries are heard in heaven too,) who by woeful experience have complained; that sometime 
o Cum more pecudis aut mancipii passim illic veneat. Clemang. de laps. & repar. justit. Cap. 13. Quid detestabilius etc. quam praefecturas, & alia publica officia justitiae publicae venundart? Ibid.  justice hath been bought and sold, even as cattle in the market. And let no man wonder at it: for if public offices of public justice have been set to sale, surely there have been Chapmen. And must not he that buys his place, next sell his practice? Nicolaus Clemangius, a good man (as good men went in his age) seems to speak very hardly touching the kingdom of France, wherein he lived: and he acknowledgeth in his Preface to his speech, that his words may sound but harshly in the hearing. He said 
p Dico plane mihi videri, plus justitiae in inferno esse, quam in regno isto, etc. Ibid. Cap. 10. Since causidicis satis olim foelices fuere, futuraeque sunt urbes. Colum.  that there is more justice in hell, then was in that kingdom: And might we not have said the same of ours, as truly? take but his reason along with you. In hell, (saith he) there is no just or innocent man oppressed or wronged: and again, in hell there is no unjust, or wicked man escapes unpunished. And no marvel; for it is heaven's justice, that is executed in hell. But, alas, what briberies and unjust extortions, what corrupting of all law and equity for rewards, what oppressions, and what cruelties hath our Land groaned under? The Prophets often call such, bloody sins, or shedding of blood: and truly, what's a man's livelihood, other than his life? jerusalem, where the seats, and thrones of judgement were, was 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for this called a bloody City. And in that 22. of Ezek. vers. 2. The city sheddeth blood, saith the Lord, and vers. 7. In thee have they vexed the fatherless and the widow; and ver. 12. In thee have they taken gifts, to shed blood. And then mark what followeth, in the very next verse: Behold therefore I have smitten mine hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee. And he proceeds with terrible threats of vengeance, which must needs follow upon bloody sins. And we have great cause to think, that these bloody judgements that are now upon us, are justly inflicted, amongst others, for such crimson sins, as these. Let this then add unto the matter of our lamentation, and our humble confessions that we make to God. And let all officers of Courts remember these expressions of the Prophet; to despise the gain of oppressions, and to shake their hands from holding of bribes, Isa. 33. 15. That is, to shake off bribes, as Paul shaked off the viper from his hands. They will prove more venomous than any serpent, poisoning thy soul, and bringing death eternal.  
Thirdly, I must not leave here, till I have minded you of one or two sins more, which as they are more common, so are no less dreadful than the former. The sin of pride in such days of wrath, and such cause of humiliation, must needs be acknowledged a sin exceeding sinful. I look but on the outside. Our hearts are only subject to God's knowledge. And 'tis a mercy to us, that 'tis so. For so much pride, and envy, and deceit is harboured there, that, if we knew it, we should never live in peace together. I see your outward garb and garments; that, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian. in Epictet. lib. 3. cap 2.  as if a sailor should set up his flag when the ship is sinking; even now when we should put on sackcloth, and lie down in ashes, people will trim themselves, pride will be tricking. And when the penury of the times cannot provide rich ornaments or garments, yet in such things as are cheap pride will peep out. Whence else are these bushes of hair, those frizlings, crisping, curl, poudring, and I know not what? What means your paintings, patchings, spottings of your faces? and what are those toys that you call Fancies? Are they not such as an old Writer called Satana ingenia, the Devils fancies? I know pride came from him at the first, and God cast it with him out of heaven, and neither he, nor it, shall find the way thither again. Read, Ladies and Gentlewomen, that third of Isa. from v. 16. to the end of the Chapter. See there your stately carriage and posture of your bodies, & your curious knacks, and deckings, even a fair Pedlars stall, of toys and braveries. You will tell me that there are many things there you know not, much less are guilty of the use of them. And let me answer; Even herein is no little part of the pride of these days, that you so alter fashions. For surely they were sometimes reputed amongst gorgeous ornaments. But I would have you read the place through, and see what the Lord renders unto such as use these, or the like vanities. In stead of sweet smell there shall be stink, and in stead of a girdle arent, and in stead of well-set hair baldness, etc. vers. 24.  
There is nothing more foolish, did we rightly consider it, then to show pride in garments, which are indeed the ensigns of our shame; as if the thief should be proud of his halter. They are called by 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a word in the Hebrew tongue which signifies perfidiousnes, as being the tokens of our perfidious dealing with God, when at first man was naked, and without any shame at all. They are but cover of this vile body, Phil. 3. 21. So our translation. But in the Original, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The body of our humiliation; such as we cannot think of, without humbling of our souls, in regard of the inordinacy and uncleanness of it. And must our pride break forth in decking this? The Apostle tells us in another place, The body is dead because of sin, Rom. 8. 10. Me thinks then a course hearse-cloth may become a dead corpse best.  
Take heed, I beseech you, of this heaven-provoking sin: it was the first that did contend with God: and it is that which God resists for ever: and if he should now fight against us, in these times of war, we need no other enemy, he can destroy at once. God regards the lowly, gives grace to the humble, and with such God will dwell; and where he dwells, all will be in safety.  
Fourthly, I have but one sin more, that I intent to name unto you, but it is one, for which the land mourneth: as in the days of jeremy the Land of judah did, jer. 23. 10. The sin of swearing, the common sin of young and old; children do learn it from their parents, even as soon, as they can call for meat or drink. It had wont to be accounted the language only of great persons, 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De ●ut. Graec. affect. Serm. 5.  who held it a matter of breeding, (as Theodoret saith) and an ornament of their speech, to swear by jove, or by this light, etc. But now not graceless Gentlemen alone, but every base fellow thinks it is a graceful kind of speaking, to swear, and to blaspheme, especially in such oaths as are in fashion at Court. It is the grief of all that fear the Name of God, that we have no law quick enough to meet with such a sin. Surely the Lord foresaw it would be so, when he adds to that Precept in his Law; The Lord will not hold him guiltless, etc. As if he had said, Whatsoever man doth, God will not let the swearer go, but he shall one day come to guilty and not guilty for it. And give me leave (I beseech you) to tell you plainly, that the Lord must needs be offended, that a sin so horrid, and so frequently, and universally committed, should go unpunished amongst Christians, that profess the Name of God; and that you leave all upon him, as if you desired to create work for him at his great Assizes; when both the swearers, and 
* Qui non vetat peccare, cum possit, jubet. Sen. Trag.  they that prevent not this sin, what they can, shall all hold up their hands at that terrible bar together, without repentance, and endeavouring better, especially being convinced of the fault. I cannot break off yet, till I have freed my soul in discovering that improvement men have made of their old swearing, by their forswearing, or false swearing or equivocating, in their oaths and protestations, and solemn vows and covenants, which being rightly and religiously performed are an acceptable service unto God, and an ascribing honour, and glory to his Name. A spirit of Atheism, I fear, runs through the Land, and the good Spirit of God is much provoked by it: that our late solemn Vow is taken by many, who putting what sense they please upon it, think so to delude the Lord, while they cheat their own souls: And others go downright to it, without any more ado, then that this is the way to save their goods, or to secure their persons, when their hearts are most malignantly averse from what they swear. The heathen themselves will rise up in judgement against such, who ever had an oath in the greatest 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. apud jam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dreadful reverence. If any such be present, let them but consider that place of Zach. 5. 1, 2, 3, 4. where the Prophet sets forth his vision of the flying roll, or book, of 20. cubits long, and 10. cubits broad, wherein were all those curses that come swiftly into the house of him that sweareth falsely, and where it shall remain till it consume it. I remember chrysostom following the Greek version, reads, not a flying book, but a 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag.  flying hook or sickle: whereby (saith he) appeareth how unavoidable the curse shall be, that shall pursue the false swearer, and him that breaks his oaths and vows: For had he said 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. 15. ad pop. Antiochen.— Et siquis primo perjuria celat, Sera tamen tacitis poena venit pedibus. Tib.  a flying dagger, haply a man might have avoided it; but when he tells us of an hook or sickle gotten about the neck, there's no escaping such a weapon. Remember what the Lord saith, Deut. 23. 21. When thou shalt vow a vow unto the Lord thy God, thou shalt not be slack to pay it; for the Lord thy God will surely require it of thee, and it would be sin unto thee.  
I shall no longer detain you in this sad discourse, touching the things which I conceive now incense God against us, and must provoke us, as we desire deliverance from our trouble and distresses, while we pray and seek the Lord, to humble ourselves for these and all such crying and outrageous evils. Thus much may serve for this use of direction, and for this second general.  
Doctr. 3 3. And so I come to the last point observable in this Text, which I called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the good success the Church hath by her prayers to God, in those words, And he delivered them from their, etc.  
From which words plainly ariseth this Doctrine: Deliverance from distresses is from the Lord. The troubles and distresses of the Saints of God here in this pilgrimage, (which is nothing else but a miserable absence from God for a season) are many and various; their whole life being like Ezekiel's book, 
z Scriptus & in 〈…〉.  written within and without, and nothing else written but Lamentations, and mourning, and woe, Ezek. 2. 10. Perplexities both of mind and body, in ward and outward, do accompany them daily. The Lord is pleased sometimes to write bitter things against them, and to make their life very uncomfortable to them, through the anguish of their soule● The spirit of a man will sustain his infirmities, but a wounded spirit who can bear?  
It hath caused many to cry with job Chap. 7. 13, etc. When I say, my bed shall comfort me, my couch shall ease my complaint: then thou scarest me with dreams, and affrightest me through visions: so that my soul chooseth strangling and death, rather than my life. When through temptation they begin to think and say, that God hath wholly left them, and forsaken them; and complain, as one should of a dear friend deserting him; Lo, he goeth by me, and I see him not, etc. job 9 11. whereas he had wont, to set his heart upon me, and to visit me every morning, job 7. 17, 18. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyr. Alex. in ●o●. cap 2.  There being nothing in the world so sad unto a child of God, as to be so neglected by his heavenly Father. I remember somewhat of Augustine, to this purpose: If God should say unto me, go thy way, sin as much as thou wilt, I will not punish thee for it, etc. But thou shalt never see my face, 
b Nunquam mecum eris.  or, thou shalt never be with me: He seems to make it, even the worst of all punishments: For as the Psalmist saith to God, In thy presence is life: And again, If thou hidest away thy face, we die. Now when this shall be our case, this our trouble and distress, where shall we seek or hope to find deliverance, but in God alone? His countenance estranged hath made the wound, and a cast of his countenance is able to cure all again. Lord lift thou up the light of thy countenance upon us, and we shall be whole. Deliverance from inward sorrows is then from God alone: And the like must be acknowledged of all outward troubles. Shall there be evil in a City, and the Lord hath not done it? Amos 3. 6. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Cyr. Alex. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damas'. Orth fid. lib. 4. cap. 20.  He means not malum peccatorium, the evil of sin, (there's no such evil from the Lord) but malum ultorium, the evil of punishment (as Tertul. speaks.) And this is properly from God, what, or who ever be the instrument. I make peace (saith God) and create evil, Isai. 45. 7. We, when God's hand is upon us, correcting us for our sins, by some or other, whom he is pleased to use as his rod, or scourge, usually reflect upon these instruments: and like as children 
d Qui se ceciderint, terram verberari volunt. Sevec.  when they take a fall (as Seneca observeth) cry out, to have the ground beaten; so we fall foul upon such secondary causes, never considering either the Lord, who makes use of them at his pleasure, or our own evil ways, which provoke God against us. When Shimei cast stones at David, and cursed him; So let him curse (said he) because the Lord hath said unto him, Curse David, who shall then say, Wherefore hast thou done so? 2 Sam. 16. 10. But did God command him then? I answer: There is a threefold command of God observable:  
1. There is the mandate of his power or efficiency; thus he said, let there be light, and it was so.  
2. There is the mandate of his word, that is, the precepts of his Law or Gospel.  
And 3. there is the mandate of his providence; thus he commanded the widow of Zarephtah to feed Elijah, 1 King. 17. 9 as also he did the ravens, vers. 6. not by any express word of command, but by the mandate of his providence. And by this he said to Shimei, Curse David. He neither puts ill thoughts into the heart, nor evil words into the mouth of such, but finding them so disposed, he turns them to the effecting his designs: Such is God's wisdom, that when he seeks up weapons to avenge himself upon a people, he sometimes (saith Synesius) 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Synes. epist. 57  makes use of a nation of barbarous men, sometimes of an evil Prince, etc.  
And as God thus brings on the evil by his providence, so by his power only can it be removed: I kill (saith he) and I make alive; I wound, and I heal; neither is there any that can deliver out of my hand. Deut. 32 39  
This plainly proves the Doctrine, that deliverance is from the Lord, because una eademque manus, etc. the same hand that made the wound, must cure it: as they observed well, Hos. 6. Come, and let us return unto the Lord, for he hath torn, and he will heal us; he hath smitten, and he will bind us up. He can restrain the rage of the wicked at his pleasure, can blunt their weapons, and bind their hands; and say unto them, as he doth unto the Sea, Hither shalt thou come, and no further; here shalt thou stay thy proud waves.  
And hence another reason may be gathered, why our deliverance must be expected from the Lord alone; because as he makes use of instruments, according to the pleasure of his will, so in his wisdom he bounds their actions, measureth out his corrections, and his judgements by proportion. His ways are equal, though ours are unequal. Read that hand-writing which was upon the plaster of the wall of the Palace of King Belshazzar, Mene, Mene, Tekel, Vpharsin, Dan. 5. 23. and read daniel's interpretation; He hath numbered, numbered, weighted, and divided: and then observe the manner of God's dealing, how he doth all things by number and weight, and most exactly numbereth and weigheth both the sins and punishments, before he divideth by his hand of judgement. And therefore as 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Chrys. hom. 4. ad pop. Antioch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes. epist. 57  the Finer of gold lets his metal lie no longer in the Furnace then till the dross be fully purged from it; so neither will the Lord endure his servants should stay longer in the iron furnace of afflictions, then till their iniquity be removed, and they bettered by them. And therefore since the Lord ordereth the instruments in his providence, and the durance of our troubles, as you have heard: you cannot but acknowledge, that our deliverance is in his hands alone. And lastly, he alone is able perfectly to save, and to deliver from all and every kind of trouble, be it war, pestilence, or famine, his three great judgements; or be it any other calamity: I, even I am the Lord, and besides me there is no Saviour, Isa. 13. 11. He is able to save to the uttermost. Consider the salvation that God wrought for his people of old, The enemy said, I will pursue, I will over take, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them, Exod. 15. 9 but in the thing, wherein they dealt proudly, God was above them, Chap. 18. 11. For thou didst blow with thy wind, the sea covered them, they sank as lead in the mighty waters, Chap. 15. 10. Yea the waters covered them, there was not one of them left, Psal. 106. 11. No, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. josephus.  not one to carry tidings of the great judgement that overtook them, while they pursued the redeemed of the Lord.  
Should I go forward in the sacred story of this people, you would confess the Doctrine fully proved, by God's glorious works of power, wrought for their safety and deliverance many ways. How was it that they travelled in the wilderness forty years together, and their feet not swollen, nor they wearied in their journey? I answer, No marvel, when as the Lord bore them, as a man carrieth his little son, all the way that they went, Deut. 1. 31. How did they escape starving in the desert, the barren wilderness? let me put you in mind, how when the earth gay them no food, heaven reigned down bread unto them; that Manna which was 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nyss. vit. Mos.  both bread, and (as they writ of it) all kind of meat, wherein they had what any one desired to taste, or feed on. How were they clothed all those years? The Scripture tells us, that their garments waxed not old; and we must also know, that certainly they were extended and stretched out, as their bodies grew. What should we speak of that guide they had in their journey, of the many dangers that they escaped, and before they had possession of the Land promised them, what enemies the Lord subdued by their hands? Let this suffice to show, that such were their deliverances, as no hand could compass, but that mighty hand of the great God of heaven: 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocl.  And that he alone can do the like in every age. Thus you have the Doctrine, I shall now endeavour briefly to apply it.  
Use. 1 Is help and health from God only? Let us then be exhorted to use all means we can, to gain him on our parts; and then let us trust in him, and stay ourselves upon him. And to this purpose let us observe that speech of Azariah to King Asa, and his people: Hear ye me Asa, and all juda, and Benjamin: The Lord is with you, while you are with him, and if you seek him, he will be found of you, 2 Chron. 15. 2. Seek the Lord then, and find him: and having found him, keep close to him. As Enoch walked with God, Gen. 5. 22, 24. so live as in his presence, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindar.  who seethe thee, and beholdeth all thy ways. For thou Lord wilt bless the righteous, and with the shield of thy favour wilt compass him, Psal. 5. 12. Stand to the cause of God, and engage thyself upon his part. The quarrel is not now with us, only determinis & limitibus, touching bounds, or landmarks, touching privileges, and liberties: but whether Christ shall reign over us, or we shall basely yield our necks unto the yoke of Antichrist. This hath been known a long time, both to our friends, and foes in foreign parts: And now at length Ireland hath caused the most wilfully blinded here in England to behold, and see it. If God be God, then follow him. He shall deliver thee from the snare of the hunter; such as Nimrod, Esau, hunters of men: so the Scripture styleth persecutors of God's Saints; whereupon I remember Hierome saith, 
k Penitus non invenimus in scriptures sanctis aliquem venatorem piscatores invenimus sanctos. Hieron. in Psal. 90. Nullum invenimus in divinarum seric scripturarum de venatoribus sanction. Ambr. in Psalm. 119. Serm. 8.  we read of holy Fishermen, but never of holy Hunters. Such Hunters have been spoiling, with all cruelty, many of our brethren every where, and still the hunt is up, and they make but a matter of sport of it. The time shall come, when God shall laugh at their calamity, and mock when their fear cometh, Prov. 1. 26.  
Let them, while their sport lasteth, boast themselves, as if they had all sure enough; and let them add to their other blasphemies, and say, with that proud Tyrant, in Synesius; 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes. Epist. 58.  No man shall escape our hands, no, though he held Christ himself by the foot. 
m— Fidant legionibus illi, perfugioque parent reparatis moenia muris, Nulla salutiferi quibus est fiducia Christi. Paulin. in Nat. S. Foel.  Let them presume upon their strength, who have nothing else to rest upon: But it is good for us to keep fast by God, Psal. 73. 28. not to let go our hold. As Homer said of the walls of Troy; 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Use. 2 Their forts and bulwarks cannot be strong, that are built without God; nay, against him. Let us then still trust in God, and be unwearied, and undaunted in his service: Who hath delivered, and doth deliver, in whom we trust that he will yet deliver us, 2 Cor. 1. 10  
In the next place, this must instruct us, in all our deliverances, to return praise, and glory, and thanks, unto the Author of our help, and hopes. We are too ready, as those fishermen in Habakkuk, who sacrificed to their Net, and burnt incense to their Drag, Chap. 1. 16. so with that Soldier in the Poet 
o— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , to ascribe much unto the sword and spear, unto our valiant men, and to our forces. It is observed by that wise heathen 
p Nimius sui suspectus, & insitum mortalitati vitium se. suaque mirandi. Sen. De Benef. c. 26.  that this overweening of ourselves is a great cause of our ingratitude. Alas, 
q— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opp.  what are we if God should leave us? and while he stands by us, what can stand against us? Mountains of difficulties shall be overturned if he put to his hand; the proudest enemies shall be made to know and feel what folly it is to kick against the pricks, and 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rhod perioch. Hom. 17.  to contend with the Almighty: and therefore as we see and hear daily of the mighty things that God hath 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. Epist. 137  wrought for us, so let him have the glory that is due unto his Name, and let our hearts and mouths be ever filled with his praise.  
But, (some may say) do you not forget the season? this is not a day of gratulation or Thanksgiving, but of humiliation, and of seeking God by prayer. Ah, let none think these duties inconsistent, which truly I conceive should never be disjoined. We have been taught already what grace and glory ariseth from afflictions sanctified. Are we then humbled under the sorrow of them? let us be also thankful for the solace 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes. Epist. 57  of them.  
But let me entreat you further to consider, whether we, we I say in particular, living in these parts of this distracted Kingdom, do not even now enjoy a great deliverance, that we meet here in safety and in peace, while others are imbroiled in many dangers, either of fights or flights. How unworthy are we of such enlargement of God's mercy, if we improve it not? but most of all are we unworthy, if we be silent in thanksgivings.  
Let me add one thing more. What if the Lord should bring the line of other parts upon us, and cause us to pledge them in that bitter cup, whereof they have been forced to drink deep? shall we not yet have cause to praise him, for this his patience, and longsufferance? And had we but the spirits of many of the Primitive Martyrs, we should think ourselves the less esteemed; in that we are reserved amongst the last of those, who shall thus honour God, and be honoured by him, in suffering for his sake. They 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lust. Mart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucius Martyr ad mortem designatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Apol. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz.  triumphed in their deaths, and accunted death, as no death; but as a benefactor to them, that preferred them speedily to the fruition of their long desired happiness. They freely thus offered their children also unto God, rejoicing, that they were laid so sweetly, and so safely in God's arms. They could not but remember how God dealt with job: How, after his long patience under sore calamities, with the loss of his substance, the Lord was pleased to refresh his wearied soul, and to give him twice as much as he had before, job 42. 10. but yet, if you compare this Chapter ver. 13. with Chapter 1, 2. you shall find he had no more children given him then he had at first. He had great comfort in his children; why were not they doubled likewise? surely he had them double; because the former were not lost, who were locked up safe in heaven.  
I the rather speak this; because, it may be, it hath been the case of some of you already: and who knoweth how many of us may see our children sacrificed in this cause of God, and may at length taste of death herein ourselves? The will of the Lord be done. Only let us learn to make a right judgement of these things. That we call death, the Scripture calls but sleeping: and do but mark that place, Revel. 20. 6. where it is said: Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power. What is that first resurrection, but the rising from the first death; which is the death of sin? and what is the second death? that we find, vers. 14. The lake of fire is the second death. Where is then that we call death? surely 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr.  it comes not in the account: For otherwise▪ that should have been the second, and the lake of fire had been more fitly styled the third death. This then hath only the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. ad pop. Antioch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  empty name of death, void of the thing, that is so dreadful to poor flesh and blood. Nay it is no other, than a blessed deliverance, and a joyful rest and freedom from all cares, and troubles. Blessed are the dead which die in the Lord, from henceforth, yea, saith the Spirit, that they rest from their labours, Rev. 14. 13. Precious in the sight of the Lord is the death of his saints, Psal. 116. 15. Whatsoever then the Lord is pleased to do for us, whatsoever with us, let us be thankful.  
Use. 3 The third and last use, where with I shall conclude, is for terror to the ungodly, and such as now amongst us are enemies to his Church. Is God the Author of deliverance to his people? then without doubt he is the Author of destruction to their enemies. If to the one a wall of fire, to defend them; then to the other a consuming fire, to destroy them. We need not seek up Scriptures for the proof of this: it is written every where, even as it were in capital letters; or with a beam of the Sun: he that runs may read it, and he that is not stark blind, may easily behold it. It is recorded in all the stories of the Church. Those men of Belial, that are now in arms against us, that will not read the Book of God, or haply dare not; because it no where prophesieth good unto them; I wish they would peruse our Ecclesiastical Writers, and see what they find there, touching the divine vengeance, which pursued such as led the way to them, and taught them this art of cruelty, and instructed them, how to be skilful to destroy, by their examples. Let them read the deaths, and horrid ends of Nero, Trajan, Hadrian, Vaterian, Maximinus, julian, and of many of their instruments, and under-ministers, whom they set on work: and they shall find that true, which that holy Martyr Cypian wrote long ago: that 
d Nec unquam Christianorum s●●l●rein nostrum nomen exurgitur, ut non statim divinius vindicta comitetur. Cyp. contr Demetr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin Epist. 35.  never did any in their wickedness rise up against the profession of the truth, (he means, by persecuting the professors of it) but straightway vengeance from God followed them at the heels, and overtook them. They may peradventure escape man's judgement, (which is that our enemies are so afraid of) yet the just avenging sword of God cannot be avoided; who when he comes most slowly, comes most surely and severely. It is a fearful thing to fall into the hands of the living God, Heb. 10. 31. Let our adversaries consider this and tremble: whilst we comfort ourselves with that of the Apostle, as if directly spoken to us, It is a righteous thing with God, to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord jesus shall be revealed from heaven, with his mighty Angels, 2 Thess. 1. 6, 7. Even so Lord jesus come quickly. Amen.  
FINIS.   


Errata in text.  
Page 7. line 23. read had in  
p. 9 l. 28. r. rapt  
p. 10. l. 8. r. non. salvum  
p. 11. l. 22. r. such a narrand  
p. 18. l. 18. r. with his  
p. 31. l. 14. r. Popish  
p. 39 l. 21. r. Zarephah   

Errata in marg.  
Pag. 3. r. Zach.  
p. 10. r. Athen. ex Pos.  
p. 14. r. in Ca● Mos.  
p. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
p. 27. r. Cyr. Hieros.  
p. 45. for Christianorum r. impiorum