THis Psalme (as some interpreters conceive) is in this order, for the matters sake, annex'd to those that go immediately before it; they all declaring the mightie acts of God, wrought for the deliverance of his people out of trouble and distresses.

Yet, after the Originall, it seemes 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 Psalmes.

And to me there appeares no little difference betwixt this, and the two next preceding: they tell forth the works of God, done for the seed of Abraham, &c. Psal. 105. 6. This [Page 2] not for the Iews alone, but for both Iew and Gentile, all the redeemed of the Lord, [...] Gr. Nyss. from all the foure quarters of the world; as vers. 2. and 3. of this Psalme.

And it not onely differeth in the extent of the subject, but in the curious composure of it, there being in this two verses artificially interposed, and interchangeably foure times repeated, which (though they have more elegant and apt Versus inter­ [...]alares, five [...] names in the learned tongues) in our vulgar speech we call, the Burthen of the song.

And truly, I conceive, there is much weight in them the Psalmist reckons up divers particular dangers of Gods 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, &c. 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 goodnesse; and for his wonderfull works to the children of men.

From these two verses thus foure times repeated, with reference unto severall 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 [...] So­phocl. changes, and varietie of condition, and no man know­eth, what shall be on the morrow, Iam 4. 14. One while they are crying out, being in trouble and distresses; Then they cried, &c. Anon they are singing to the praise of God, O that men would praise, &c.

Take but a short view of this vicissitude of estates, 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) lodged 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 serpents head. Again, God gave him comfort in his two sonnes, that were bom unto him; but the next newes we heare of them, [...] Bafil. Sel. de Cain & Abel. one [Page 3] envieth the other, drew him aside, and killed him; and Adams joy was now eclipsed: But presently the light breaks forth again, and this losse is repaired in a third sonne given unto him, in whose posteritie the Church was propagated, Gen. 4. 26.

And yet again the story plainly sheweth, how this gene­ration was persecuted by the [...] Lycophr. Cass. brood of Cain, untill the whole earth was so polluted, that [...] Basil. Sel. [...]. it had need of a deluge of waters to wash the face thereof, as in the dayes of Noah. The thing that hath been, it is that which shall be, Eccles. 1. 9. and experience tels us, that there is nothing certaine, and permanent in the life we live here in the body: but we are even as ships at sea [...] Theocr.; which in a calme are safe; but the windes rise suddenly Momento tem­poris mare ever­titur; & eodem dic, ubi luscrum, navigia forben­tur. Sen., and the waves roare, and unexpe­ctedly they are swallowed up. [...] Epic. apud Plut. Ʋse 1.

Ʋse. 1 I shall not need to give you reasons of it; sic Deo placuit, God in his providence will have it so: farre 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 wisdome, and learn from hence these short instructions.

First, Is our estate here so dubious and variable? then in dayes prosperous, let us provide for evill times, that we may say (when such things come upon us) as Iob sometime did: The thing I greatly feared (or, greatly expected) is come upon me, Iob 3. 25. which feare or expectation doubtlesse was a preparative unto his patience, as knowing that riches have wings, and flie away; and for his children, he could say better then that heathen man; [...] Apud Plut. I knew that I begat them mor­tall, subject to death, naturall, 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. Iob 4. 19. Or like those houses which [...] Zach. Schol. Disput. Contr. Philos. little children make up of sand, and when they have done, pull them down again. And as Hiram said to Solomon: [Page 4] 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.

Ʋse. 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 dayes, 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 countreys, 2 Chron. 15. 5. And we may say, as Iob some­time did; God hath delivered me to the ungodly, and turn'd 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 necke, and shaken me to pieces, and set me up for his marke. His archers compasse me round about, &c Iob 16. 11, 12, 13, &c. We have a warre amongst us, and that which is the worst of warres, Cum bello ci­vili res aguen­tur, periclitabit tunc patria, & in ancipites ca­sus, certumque urbis excidium concidet repente. Catil. in Cic. Resp. 2. a wasting, and destroying, civill, intestine warre, Bella geri pla­cuit nullos habi­tura triumphos. a warre whereof there comes no triumphs, such as do follow others, that are against a forein enemy; but even the Et victi & vi­ctores in lacry­mas fufi. Tacit. conquerors with the conquered may have cause to sit down at last in teares.

But shall we therefore cast off our hope in God, who cre­ates warre, 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 Vix ope deo­rum omnium res sisti potuisset., heaven and salva­tion it sel [...]e could not save us? God forbid. 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. Iustus Abel ecclesiam sangui­ne dedicavit. Ambr. de Cain & Abel. Righteous Abel dedicated the Church in his bloud, saith Ambrose, and by the drops of it we may see the way to heaven. And he will make his enemies to know, [...] Car. Rhod. per Hom. 17. what it is to fight against the Lord. And when he maketh inquisition for bloud, he will remember them. And they shall flie to the pit, and none shall rescue them, Prov. 28. 17.

Ʋse. 3 Thirdly, and lastly, learn we from hence, to fit our selves for any state of life; and to say with the Apostle Paul, I have [Page 5] learned in what soever state I am, therewith to be content, Phil. 4. 11. How shamefull is it for us, to fall short of Esau, in this dutie, 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 contentednesse? And yet, hear I beseech you, how far Jacob hath outstrip'd him, when he replied to Esau; God hath dalt graciously with me; and I have [...] omne all. For so the word signifieth in the Originall, 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, [...] 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; [...] &c. That the Lord would give him what he knew good for him, though not asked; and keepe evil from him, though desired. To conclude, amidst all these mutations, and alterations, let it be our onely 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 [...] Greeke, are much more vigorous; there being five negatives to intend 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, prest in the two verses so often here reiterated, may be this:

Obser. 2 That God hath so diversified his wayes of seeking him, that they may suit with the diversity of his wayes and deal­ings with us; and hath put words into our mouthes, 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. Iam. 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 Psalmes. And [Page 6] I beleeve it was not said amisse 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 beautifull in the fittest season of it. There is a time to mourn, and a time to rejoyce. 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, &c. [...] Chryside Orat. hom. 1. Nay, he chose rather to die, saith Chrysostome, then to be deprived of the use of this holy Ordinance. This Psalme hath taught us how to addresse our selves to God, according to his minde, and our necessities and occasions, at all times, and in every season: when we are in trouble, to crie to God, as in the Text; and when delivered, to call upon our selves and others, as in vers. 8. O that men would praise the Lord, &c.

Vse. 1 1. The use of this point may be, first for exhortation, and to excite us to blesse our gracious God, who hath not one­ly given us leave to approach into his presence with our worthlesse 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 finde here in this Psalme, Call upon me in the day of trouble, I will deliver thee; and what then requires he of us? and thou shalt glorifie me. And,

2 Secondly, let us here be instructed, to be acquainted with these wayes of God, and to be ready to turn our selves to him, as he shall turn or change his hand to us, [...] 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, [Page 7] 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 doe. There are repetitions which are not accounted vain. Blinde 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 dayes 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.

Vse. This serves to comfort such as are of weakest abilities, to expresse themselves in prayer; God lookes not after ele­gancy, or variety of words or phrases, when thou comest to powre out thy soul before the Lord, in some request thou hast to make unto him, resolving not to let him go untill he blesse thee, though asking the same thing, thou art enforced to use the same words often, but with renewed breathings of the Spirit, thy prayer shall be as well accepted as if with much variety of language thou wert able to set forth thy suite to God. Vain bablings, such as are found in formall 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 peoples mouth to God, in publike) shall onely pro­pound things to be prayed for, and then the people twenty times shall say, We beseech thee to hear us, &c. we beseech thee to hear us, &c. onely 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 plaine or polished, whether the same, or varied; [...] &c. Chrysost. [...] Ma [...] Hom. 33 it is the heart, the minde, the spirit, that he requireth, both in prayers and praises.

I fear I have detained you over long in these few observa­tions, [Page 8] I come up now more closely to the Text it self, Then they cried, &c.

In these words we finde three things remarkable; first, [...], the condition of Gods Church and people, trouble and distresses. Secondly, [...], the practise and the exercise of Gods people in this state; Then they cried unto the Lord. Thirdly, [...], their suc­cesse, and the good issue of this practise, And he delivered them, &c.

Doctr. 1 1. In the first place touching the condition of Gods Church, you may observe:

That the condition of the Church, or. its most usuall lot, is to to lie under sorrows and afflictions

I say, most usuall: For I will not (saith God) contend for ever, neither will I be alwayes wroth: for the spirit should faile before me, and the souls which I have made: Isa. 57. 16. But as we say of the severall Callings and Trades of life, this man professeth such a Calling, and that man another; and as the Poet said of Hermogenes, Et quamvis [...]a [...]et Hermoge­nes Cantor tamen— Though he hold his peace, (peradventure being asleep) yet hee'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 Iulian told the Christians, when they complained of his cruelty, [...] 'Tis your profession to endure tribulation. Though they may have some short re­freshings now and then, and [...] Theocr. some fair dayes, 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, Iacob, Ioseph, and all their posterity; Aegypts captivity, and their long travails in the wildernesse; 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 usuall portion of the Saints in this pilgrimage. As the lilie among thornes, 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, Iohn 15. 19. & 16. 33. [Page 9] and he gives this reason, because you are not of the world; you are strangers here, and every dogge will bark at Strangers. But that's not all, God is not so regardlesse of his people, not an hair fals from the head of one of them, but by his pro­vidence; and Quid illi pe­reat, cui capillus non, &c. what can he lose that cannot lose an hair, &c?

The word affords us many arguments, some with refe­rence to grace, some to glory, shewing the grounds of this, Gods 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 wash't out with these waters of Ma­rah. By this therefore shall the iniquitie of Iacob be purged, and this is all the fruit, to take away his sinne. Isa. 27. 9. In that mighty tempest (Ionah 1. 4, 7.) the Mariners make enquiry, after their way, for whose cause this evill 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 weake and sickly among you, and many fall asleep: it will make men look about them, and begin to think it's time to iudge them­selves that they be not iudged, Vers. 31. to search into their wayes, and to repent.

Secondly, affliction sometime is intended for preven­tion of sinne. Laetus animus facile lapsum i [...] ­currit, quod tri­sti & afflicto difficile evenit. Arnob. in loc. Men are apt to offend in dayes of mirth, who are soon checked in times of sorrow. Iob feared his children, that they might sinne in their dayes of feasting, Chap. 1. 5. and David found by sad experience in himself; Before I was afflicted I went wrong. Paul was wrapt up into the third hea­vens, but he must down again; and then, [...]. 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 Amara est a­maritudo flagel­lorum, quibus à Deo corripi­mur; sed ama­rior est amaritu­do peccatorum, quibus à Deo sepáramur. Clem. there be bitternesse in the rods, by which we are corrected of God, yet there is much more bitternesse in the sinnes, by which we are separated from God. And therefore, when we are iudged, we are chastened of the Lord, that we should [Page 10] not be condemned with the world. 1 Corinth. 11. 32.

Thirdly, trouble and distresses [...] Cyr. Alex. drive men to good, force men to God; sicknesse, lamenesse, blindnesse, &c. 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 sicknesse was his sorrow; [...] Orat. in Centu. The sicknesse of the servant was the Masters health; The servant was sicke in body, and the Master sanctified in soul: And that Nobleman or Courtier, of whom we read, Iohn 4. went to Christ for his son; and the issue of that blessed journey was, himselfe beleeved and his whole house, vers. 53. These, and such souls afflicted, might after truely say with Themistocles unto his children; [...] 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 wildernesse forty yeares, to prove them, Deut. 8. 2. Tribulation worketh patience, and patience expe­rience, Rom. 4. 3, 4. Courage Marcet sine adversario vir­tus; tunc ap­paret quanta sit, cum quid possit patientia osten­dit. Sen. de provid. decayeth (saith Seneca) with­out an adversary; then it appears how great it is, when patience sheweth what it can do. The valour and prowesse of a souldier is seen in the battell; it is not bigge looks, or great words will do it, but his grapling with an enemy: If thou faint in the day of adversity, thy strength is small, Prov. 24. 10. Exhibetur & in lectulo virtus. Sen. Strength is tried in weaknesse, when thou lyest upon thy bed, when sicknesse 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 encreased by these trials, such as those I named before. 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 amisse of one, He 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 finde in that Hea­then [Page 11] Writer, He that never sailed, never saw ill, They that go down to the Sea in ships: that do businesse in great waters: These see the workes of the Lord; and his wonders in the deepe. For he commandeth, and raiseth the stormy winds: &c. Then they crie unto the Lord in their trouble, &c. Vers. 23, 24, 28. of this Psalme. And as afflictions abound, where grace is once begun, there grace abounds. Our calamities are very great in this our distressed, distracted kingdome; and when was there such a willing people to spend and to be spent in Gods 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, Iudg 14. 14. And for this cause these times are brought upon us.

1. Glory to himselfe.

1. For first he justifieth the power of his grace against our adversary the Devil; as in the case of Iob most evidently. There was a day when the sons of God came to present them­selves before the Lord, and Satan came also among them, Iob 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 integritie of that servant, said, That there was none like him in the earth; a perfect and an upright man, Vers. 8. replieth, Doth Iob feare God for nought? Vers. 9. Hast thou not made an hedge about him? Vers. 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. Vers. 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 Devill found, to his confusion, and Gods glo­ry, Iacett 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 Iob lay upon the dunghill, who was wont to lie under his coverings of Purple and Scarlet; that he was not a mercenary, but an ingenuous and free servant of God. [Page 12] 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 patient sufferings of his faithfull Martyrs. Take, my brethren, the prophets for an example of suffering affliction, and of pati­ence, &c. Iam. 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 Martyrdome of that glo­rious Martyr Cyprian, and considering his constancy, cried out, Moriamur si­mul cum sancto Episcopo. Pont. in pass. Cypr. Let us also die with our holy Pastour: and Iustin Martyr affirmeth of himself, that he being trained up in the Schools of Plato's Philosophy, applyed himself to the knowledge of Christ. [...] &c. Apol. 1. by seeing the patience, even to the shedding of their bloud, in the Christians in that age. And Theodoret shew­eth 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— [...] De Cur. Gr. aff. Ser. 9., and the bloud 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 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 Majestie of his power, in drawing them out of the pit [...] Alex. Rhart.: He casts them into extremities, that he might save them out of such doubtfull dangers. The blinde man in the Gospell, to whom our Saviour gave sight, was so borne, to that end, that the works of God might be manifested in him, Iohn 9. 3. He suffered Lazarus to lie four dayes dead, Iohn 11. 39 [...] Bas. Sel. de Laz.. that his power might be the more seene in raising him, and restoring him to life. He can bring life out of death; out of warre, peace; and reformation out of the greatest de­formity and confusion. When the Israelites were forced to those straits, being Inter mare & bostes, inter un­ [...] & gladios. between their enemies and the Seas, be­tween the swords and the waters, and the Mountains being [Page 13] 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 shew­eth. Thus Gods honour is most advanced, when his people are at the lowest.

Secondly, the Lord also turneth the crosses of his people into crownes; and they make also for their glory, that they may see, how he of very faithfulnesse, causeth them to be troubled.

1. For first, the readiest way to heaven, is by weeping crosse. Christ, who came down from thence, could find no other way thither againe; 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 kingdome of God. To which also agreeth that of the Apostle: Whom the Lord loveth he chasteneth, and scourgeth every sonne whom he receiveth, Heb. 12. 6. God deals not with his children, as ma­ny foolish parents do with theirs; who [...] Plut. [...]. by their fond affecti­on to them, find cause at length not to affect them at all. For if ye be without chastisement, then 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. Nunquam magis irasci­tur deus, quam cum non irasci­tur. Bern. thou maist take it so, as if in plain termes 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 se­veritie of his judgement, fits thee for mercy, and by conse­quent for heaven too. It is, I confesse, a sight for heaven one­ly; Pium paupe­rem in sinu di­vitis. Aug. A godly poore man lying in a rich mans bosome: And this is the meaning here, Lazarus, who after his sufferings here on earth, was by Angels carried into Abrahams bosome, Luk. 6. 22.

Secondly, as afflictions to such are a way to glory; so they work a proportionable reward in glory. If the damned lye so orderly in h [...]ll; that it is easier there for some then others; then surely there is no lesse order observed of God in heaven: but as some shall shine as the firmament, so others, as the stars [Page 14] in the firmament, for ever and ever, Dan. 12. 3. And one starre differeth from another starre in glory, 1 Cor. 15. 41. It should seeme otherwise, by that parable of the labourers in the vine­yard; to every one of which was given his peny; neither more nor lesse, come he sooner or later: [...] Plat. which may be thought unequall. The School-men therefore would have us to conceive, Denarius unus, differentia clari­tatis. P. Lumb. Sent. lib. 4 Dist. 49. that though every man had a peny; yet one mans peny was brighter, or better silver then another: that is, the one may have a more cleare vision of glory, then ano­ther. And why may we not much rather take his judge­ment, who conceiveth, Etiam labores in praemio mimo­randi. Magal. in Cart. Mos. that the work of those who bore the heat and burden of the day, is reckon'd in their wages, and their pains accounted as no small part of their payment: it being an honour to them so to be imployed? To you it us given not onely to beleeve 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 esteem'd the reproach of Christ, greater riches, then the treasures of E­gypt, Heb. 11. 26. But let this be onely so, in the account of those, that are of such affections, as that Moses was; it will no doubt be found most true; 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, [...] Chrys. in Rom. 8. it shall farre exceed; which may be another reason, why the Lord honoureth his servants with such tryals. 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 farre more exceeding and eternall weight of glory. [...] Where he compareth things present with things future; a moment with eternitie; light with weight; and affliction with glo­rie. And by his expression, after the [...] Originall, who shew­eth 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 fitter to make the reckoning or account, then he; who suffered more then any in his time, [Page 15] 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 Chrysostome) [...] &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 eternitie of being to con­taine it.

Thus have I shewed 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 Psalme, to cry, and cry againe to God; yet I beleeve you see such issue of these sufferings, that I think I may be bold to say, in the words of Seneca, I Persuadebo iude tibi ut nunquam boni viri misereare. shall perswade 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 ioyous, but grievous; neverthelesse, afterwards it yeeldeth the peaceable fruit of righ­teousnesse, to them that are exercised thereby, Heb. 12. 11.

Come we now to the uses of this doctrine.

Ʋse. 1 Is it the Churches 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, gain'd to God, and glory to the patient sufferers. I have read a story, in an old Writer of our Nation, of a young man lying upon his death-bed; who being visited by one, who had been a sharp School-master sometime to him, took him by the hands, and said; Istae manus me portant ad para­disum. Iob. 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 [...] Naz. in Carm. a dart that seems sharpe and bitter; yet the hand is alwaies sweet that throweth it. It is the hand of a Father, not an enemie: and Nullus pater tam pater. Tert. there is no [Page 16] father so fatherly: He that hath put such bowels into an earthly father, that he cannot indure to see his childs arme, or hand cut off, unlesse in case to prevent the creeping of a Gan­grene, that may endanger his childes life: without all doubt would not himselfe deal so sharply with his dearest children, were it not for prevention of some great evill, or obtaining of some good thereby. Remember to this purpose, how pa­tient God hath been with us; how like the patient shep­heard, Erroneam o­vem patientia pastoris requirit, & invenit. Nam impatien­tia unam facile contemneret, &c. Tertul. dc Pat: [...] &c. 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 patient 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 Fathers pitie and toleration? He hath been patient with us, till there was no remedy: and therefore forget not the ex­hortation which speaketh unto you as unto children; My sonne 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 sinne he would purge out of thee; what grace he would worke 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. 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. Ʋse. 2 Some may aske, (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 delayes are call'd long, of such things as shall surely come to passe. What though thou maist en­dure many a storme and tempest, it may be to the hazard of this vessel of thy body: thou shalt at last arrive at the faire havens, and come unto the port, where thou wouldest be.

Secondly, this lesson, so grounded, may instruct us to de­sire of God, rather to sanctifie, 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 waspes. For though they us'd their stings, yet he found honey in them too. There hath been much ado a­mongst [Page 17] 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 himselfe upon the beds head. The second, reciting the same story, saith of that Patriarch, when he was dying, that he worshipped, leaning upon the top of his staffe, or [...] rod. I will not trouble you with the various conceits of the Interpreters, upon those places. I will onely shew 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 Sancti nun­quam dulcius requiescunt, quam cum labo­ribus, & virgis fatigantur. Ma­gal in Cant. Mos. the Saints never rest more sweetly on their beds, then when they have been wearied under the rods of God. Then they can talke of their griefes and sufferings, as men tell their dreams, saith Anselm, upon those words of the Apostle; As dying, and be­hold we live, &c. As sorrowfull, yet alway reioycing, 2 Cor. 6. 9, 10. Thus I have heard one tell, Quasi sede­bam, quasi lo­quebar. Ausclm. in Loc. Dolor habet quasi. gau­dium non habet quast. Ibid. Me thought I sate thus, and me thought thus I spake: when all prov'd but a dream. So he. Me thought I was a dying, but behold, I am alive. Me thought I was full of griefe, and behold I am rejoycing. Thus the Apostles went away after whippings, re­joycing, that they were counted worthy to suffer for the Name of Christ: as if they had but dream't of scourging, and were indeed sleeping upon a soft bed. Afflictions sanctified will be found joyfull in the issue. Pray we then for this grace, and expect this rest; rather then struggle to be rid of them, yea or desire God to take them off, till he hath finished, what he intended by them.

Ʋse. 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 falne upon them as an enemie. They judg'd the same even of Christ himself; though surely he hath born our griefs, and carried our sorrows: yet we did esteeme him stricken, smitten of God, and afflicted, Isa. 53. 4. Thus those Barbarians, Act. 18. 4. when they beheld the [...] Basil. viper hanging upon the hand of Paul, said one to another: Doubtlesse this man is a murderer, who though he [Page 18] hath escaped the sea, vengeance will not suffer him to live. Though soon they fell into the other extreme, (when they saw how he shak't off the beast into the fire) changing their minds. [...] Chrys. Of a murderer they make him a God. How bitter­ly did those unfriendly friends of Iob deale with him in this kinde, adding affliction to the afflicted; Eliphaz saying unto him, Who ever perished being innocent? or where were the up­right destroyed? lob 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 sinnes. Whereas Iob tels them, that they forged lies, Chap. 13. 4. Will ye speak wickedly for Gods defence, and talke deceitfully for his cause? vers. 7. They thought they spake upon Gods part, while ignorant of his wayes, they bla­sphemed the generation of the iust. A sinne too common, and justly here confuted, by Gods usuall 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 pestill, cryeth out, his mother will spoile all the flowers; when she intendeth to make them more usefull: so foolish men conceive of God, when he is pleased to bruise his choycest servants under tribulations, as if he had an intention utterly to ruine them; when he is in the way of making them more fit for his service, and after that more glorious. Learne then to be acquainted with Gods 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 seeme, as if he had departed from thee for a season: but his purpose here­in is; that thou maist enioy him for ever.

Ʋse. 4 Lastly, from this doctrine, we may all draw comfort to our selves, when we are thus corrected, and for such ends, by such a loving Father. [...] &c. Macar. Hom 49. Here is indeed the ready way to hea­ven; and present [...] Basil. Sele [...]c. sorrowes are to the godly most certaine arguments of future joyes. My brethren, count it all ioy when ye fall into divers temptations, Iam. 1. 2. Yea, 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, &c. Tertul. de Pa­tient. we ought to give thanks, that God vouchsafeth to chastise us. Whom [Page 19] 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, &c. All those reasons before brought to shew, why God hath given his Spouse no other dower, his children no other portion in this life, may be so many mo­tives, to perswade to consolation in our saddest dayes. And unto these we may adde many more, As first,

First, by crosses we are conformed unto the image of his Sonne, Rom. 8. 9.

Secondly, Christ himselfe suffereth with us, nay suffer­eth in us. Saul, Saul, why persecutest thou me? Act. 9. 4. Christ is the head unto that body mysticall, whereof we are the members. Let a man kick another on the shinnes, or tread upon his foot, (saith Augustine) the head will cry out, and say; 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. [...] Plat in Ph [...]d. The worlds sweets, we know, will prove but bitternesse 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 myrrhe, aloes, and cinnamon. 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, myrrhe and aloes. Whereas all bitters are sweetnesse which the Spouse or Christ, his Church, receive from him. A bundle of myrrhe is my beloved unto me, he shall lie all night between my breasts, Cant. 1. 13. A bundle of bitternesse, yet as sweetly lodg'd, and as neer 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 darke­some dungeon; then unto those, who have alwaies enjoy'd the Sunne in his brightnesse: as the haven is to the mariner, [Page 20] that hath been toss'd, for many moneths, in the tempestu­ous seas: so shall heaven be unto that soule, that hath walked heavily in the darknesse of affliction; and hath been weather­beaten with the stormes of griefes and troubles.

Thus much may serve, touching the state of Gods Church here on earth.

2. I come now to the second thing considerable, in the Text, which I call'd [...], the practise, 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 implyed, 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 vaine, and that is the obiect, unto whom they prayed crying; that is, to the Lord. Then they cried, &c.

I might well here observe, that Afflictio facit religiosos. Eras. in Coll. Distresses force devo­tion. Erasmus hath observ'd it, in the rudest mariners; and we find the same, in that Prophecie, or history of Ionah. When Numa had ordained many religious ceremonies in Rome, and had induced the people to a constant practise of them: Tullus Hostilius, who succeeded him, cast them all out again, and held (as the T. Li [...]ius. Historian tels us) nothing lesse comely in a King, then to submit himself to such observances. But when a pestilence had once raged in that great Citie, and a long lingering sicknesse had pull'd down his own proud flesh: then not great sacrifices onely must be offered, but every tri­fling superstition must be punctually observed. The Psalmist noteth, how even the brute creatures do in their kind crie, and call in time of need, and that to God, the great Creator and preserver of them all. The lions roare (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 shew you what this practise of the Saints more fully declareth to us. And to this purpose shall make this my second generall Doctrine.

Doctr. 2 Earnest [...] Chrys. de Orat. prayer, or crying to the Lord, is an effectuall meanes to get helpe, 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 speciall part of Gods worship from man, as well as an expression of mans 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 publick 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 [...], &c. Cyril. Hieros. Cat. 6. Omnisci­ence, knowing the hearts of men: For prayer is the [...]. Damasc. lifting up of the soul to God. Secondly, of Omnipotence, as, that he is able to grant us what we ask, and [...] &c. 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, Iam. 1. 17. Ask and ye shall have, saith Christ, Luke 11. 9. And, Ye have not, because ye aske not, saith Christs Apostle, Iam. 4. 2. If thou wantest any thing that may be good for thee, praier is the key of heaven. Those four keyes, 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 Gods hand by prayer; or prayer is able to do the office of them all. Hannah prayed, and her bar­ren wombe was opened; Christ prayed, and the grave was opened to Lazarus: Elias prayed, and it rained: and he openeth his hand and filleth every living thing with his bles­sing, [Page 22] and that undoubtedly, when they call upon him.

If thou desirest deliverance, when afflicted, I cryed (saith our Prophet) unto the Lord in my trouble, and he delivered me [...] Chrys. de Orat. [...]. 2. If the whole Land, or the Church be in distresse, 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, &c. 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 penn'd a Psalm of purpose, which he cals, the poor mans prayer; or, as the title of it is translated in our Bibles, A prayer of the afflicted when he is overwhelmed, &c. 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 reade of any of the Saints of God in prayer, but some way or other we may observe this kinde 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 vocall expression; and though Eli most rashly censured her, she modestly, and like her self, replied; I am [...] Sam. 1. 15. a woman of a sorrowfull spirit, &c. I have powred out my soule 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 usuall with him then to ex­presse his prayer by this word, crying. Sometimes he tels how he roared, for the very disquietnesse of his heart; as if he had said with Iob, My sighing cometh before I eat, and my roarings are powred 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 Sonne of God himselfe, in the dayes of his flesh, thus offer­ed up prayers and supplications, with strong crying and tears, [Page 23] Heb. 5. 7. and at the raising of his friend Lazarus, he groaned in himself, Ioh. 11. 38. and vers. 33. he groaned in the spirit, and was troubled; or, as the words are after the Originall, [...]. 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 it self thus maketh intercession for us, helping our infirmities, Rom. 8. 26. And, thirdly, God loveth thus violently to be dealt withall, 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 spake, that men ought to pray, and not faint, Luke 18. 1. where, after much delay, the unrigh­teous Iudge avengeth the poor widow, lest she should weary him out with her importunities. In both which parables God plainly delivereth his own minde, that he will surely heare, and avenge his elect, who crie (or [...]. roar) after him day and night, vers. 7.

3. In the third place take notice of the Obiect, 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, &c. Psal. 50. and complains of such as forsake the fountain of living waters, and digge to themselves pits that can hold no water. The Philosopher observes this difference between Arts and Vertues; we account him the best Artist, not that would, but that can work best; but we count him most vertuous, [...]. 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 suiters, and to supply in every case, when they seek his face, and wait upon him; when they pray and [Page 24] crie 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 shew me, if possibly you can, where any Saint of God made supplications unto any, but to God onely; and search as you go along, if you can finde, that ever he said to any suiter as Philip of Macedon to that poor woman, [...]. I have no leisure; or, Go away and come to morrow, if it were sea­sonable for him to enjoy his suite at present? It was sweet­ly said of that gracious Emperour, [...] Theocr. who would deny no Pe­titioner; A vultu Im­peratoris nomi­nem oportet tri­stem discedere. It is not meet, that any man should goe out sadly from the presence of his King. Who ever came to God, and went out from him heavie, or unsatisfied? Though he seeth nothing in us why he should regard us, yet he seeth some­thing in himself why he should hear us, when we crie unto him; were it but this onely, 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 obiect of prayer, I con­ceive the generall doctrine fully cleared; that,

Earnest prayer or crying unto God is an effectuall means of procuring help in trouble. I come now to application.

Vse. 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 meanes, 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 darknesse, that is, in the darknesse of affliction, who finding their strength sailing, for by strength no man shall prevail, 1 Sam. 2. 9. lie Murmura dum secum, & ra­biosa silentia radant. murmuring and repining? And others, with that wicked King, crying out, Behold, this evill 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 Physitians? 2 Chron. [Page 25] 15. 12. Physitians [...] of no value, as Job styled his friends, Iob 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 relie upon them, which cannot help? And lastly, are not too many of us like unto Ahaz, who in the time of this distresse do trespasse yet more against the Lord? 2 Chron. 28. 22. If it be so, as I fear it is, then it is high time for us, now at last to bestirre our selves, and to learn to hold fast by God, and to betake our selves to prayer, our surest refuge, in such a sad condition as we are in.

Vse. 2 2. And therefore in the next place, let us be exhorted to this necessary dutie; let's to our knees, and fall low before our God: if any way we obtaine, 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 Emperour Constantine hath, in this kinde, ascribed to prayer. How often did the people of God prevaile against their ene­mies by this stratageme? When Moses prayed, when Jo­shua prayed, when all the men of Israel fasted, and wept, and prayed, then victories were obtained. It were infinite to recount what mightie things have beene accomplished [...]. Chrysost. de Orat. Hom. 1. by prayer, things to mans 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. Vpon 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 [...] Macar. hom. 50. Obiect. 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 beene pleased to heare us, but rather ap­peared, as rejecting all our suits.

Answ. To which I answer with the Apostle Iames, Ye ask and receive not, because ye ask amisse, Chap. 4. 3. Ye misse some­times in the manner, sometimes in the matter, many times in the end; so that he said not amisse, that told thee, [...] 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, then what thy corrupt will, or ignorance would obtain. Vse. 3 Again, it may be, he onely deferreth to give, till thou be fitter to receive; or [...] Ibid. [...] because he delighteth to hold thee longer with him. Re­member how often thou hast heard a Begger crie unto thee, and thou hast refused to give him; and this done of crueltie, when God hath never refused but of mercy. Nay, let me adde; 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 Sonne of God expressed himself in his supplications. Wrastle with God in prayer, though thou venture a joynt, as Iacob did. The hollow of Iacob's thigh was out of ioynt, as he wrastled with him. And he said, Let me go, for the day breaketh; and he said, I will not let thee go, unlesse thou blesse 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 therfore 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) Iam. 5. 16. I remēber 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 Childrens bread and cast it unto Whelps; she rejoyns unto him, as if she would have said, I thank thee [Page 27] for that, Lord, and Ile play the Dogges part, be but thou the Master; beat me out at one door, Ile come in at the other; for the Whelpes eat of the crums that fall from their Masters tables; and a crum 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, [...] 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 thy self. Be we then instructed hence, to pray with feeling, to pray with fervour.

Vse. 4 And when thou hast begun to call upon the Lord, give him no rest, [...] Cypr. Hieros. [...] nor thy self neither day nor night, untill thou hast obtain'd some return of favour from him: well may you wait upon him, for the Lord will wait that he may be gracious unto you, &c. Blessed are all they that wait for him, Isa. 30. 18.

Give me leave to adde another short instruction unto this, touching the Mediatour 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, Iohn 16. 23. There is but one Mediatour be­tween God and man, the man Christ Iesus, 1 Tim. 2. 5. We have an Advocate with the Father, Iesus Christ the righteous, 1 Ioh. 2. 1. It hath of late years been By R Monta­gue late Bishop of Norwich, in his Sermon upon Psa. 50. 15. Call upon me, &c. enlar­ged after by him into a Treatise. preached in the greatest au­dience, that there is no impietie in making Angels Advo­cates, and Mediatours of our prayers, so they be but our An­gel-guardians, (of which kinde 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 somthing more warily in this) tels us, Mont. Antag. pag. 200. Perhaps there is no such great impietie in saying, Saint Laurence pray for me. I will not urge those words in Iob, 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 tels us, that Abraham is ignorant of [Page 28] us, and that Israel doth not acknowledge us, Chap. 63. 16. I shall certainly beleeve, that Laurence knowes not me. I never read in all the Book of God, of any so calling to a Saint in heaven, but onely 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 beene freed of that great strait he was in, Phil. 1. 23. for then not onely for himself, but even for them it had been well, were he where he so much desired to be, for then 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 prophe­sie unto you, let this suffice; The Incense that is offered with our prayers, is Christs intercession, which smels 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) untill 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.

Vse. 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 fancie to be Favourites, or Masters of Requests in heaven. God the great King of hea­ven and earth, is not like these his Vice-royes, who must have their other Satrapas quos­dam [...] appellatos. Phi­lost. vit Apoll. Tyan. lib. 1. cap. [...] & cap. 19. Eares and Eyes, to see and heare their subjects [Page 29] in their suits. Whereas he, by himself alone, seeth and hear­eth all things; his eies, and eares going at once through all the world. He is that friend spoken of, Luk. 11. who when his children were in bed, P. Chrysol. serm. in Luc. 11. his Saints and Angels asleep, rose himselfe to lend bread unto his friend. How ready was he to heare, that placed his bed so neer the door, that no sooner his friend knocks, but he heares 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 iourney, or peradventure he is sleeping, and must be awaked, 1 Kin. 18. 27. Nor like the heathens Iupiter, who when the Grecians and the Troians were toge­ther by the ears, was gone to visite his old friends, [...] Hom. Iliad. 15. Oceanus and Tethys. He is alwaies nigh at hand to all that cal upon him, yea unto all that call upon him faithfully. It is he that said, Before they call, I will answer; and whilest they are yet speak­ing, I will heare, Isa. 65. 24. And when they thus come un­to him, [...] C. Rhod. Peri­och. Hom 9. he turns about to meet them graciously. He is that father of the prodigall, who when his sonne was at last re­turning to him, with an humble confession, and a poore peti­tion, Make me as one of thy hired seavants, Luk. 15. 19. When he was yet a farre off, saw him, and had compassion, and ranne, and fell on his necke, 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, cals 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 againe; who was lost, and is now found: Read the parable, and be comforted.

Ʋse. 6 But then give me leave (I beseech you) to adde one use more: Let it not seeme a digression, which truly I conceive a seasonable direction; and that is, Since prayer is so effectuall, and consequently so usefull 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 sinnes, as may be thought to have the greatest hand in these great judgements, that are upon our [Page 28] [...] [Page 29] [...] [Page 30] Land. We finde this to have been the constant practise of the Saints of God: Thus did good Nehemiah, he wept and mourned, fasted and prayed, Nehem. 1. 4. and withall makes a large confession of great sins, ver. 6. 7. and more largely, Chap. 9. 33, 34, 35. he confesseth the sinnes 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, &c. I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadfull God, &c. We have sinned, and have committed iniquitie, and have rebelled, &c. An example wor­thy to be imitated, and therefore worthy to be read over, and over againe; and to be learned, and put in practise by us all.

And for our help in this holy duty, suffer me to present unto you some of those foule 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 prophecied lies, and the priests have ruled by their means, and the people love to have it so, Ier. 5. 31. The dayes of visitation are come, the dayes of recompense are come, Israel shall know it: The prophet is a foole, and the spirituall man is mad, for the multitude of thine iniquitie, and the great hatred, Hos. 9. 7. Our Nadabs and Abihu's, Aarons sonnes, have of­fered incense with strange fire before the Lord: and no mar­vell 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, Exemplum habemus claris­sinum, humana non admiscenda divinis. We have here a cleare example, that humane things are not to be mixed with di­vine. And have not we mixed Apocryphall 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? Calend and Order for reading, &c. Before the Common prayer. Our directions for the publike service, so pun­ctually to be observed, by the late commands upon us, do in expresse termes tell us, that certaine books and chapters of [Page 31] 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 Lords day, in case a fe­stivall of mans 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 Apocryphall books) doth manifestly shew the precedence given to these humane things before those which are divine. Strange fire indeed.

It is withall notoriously known, what strange fire, in stead of that which God himselfe hath kindled, hath for some yeers past broke forth from Pulpits, and Presses, Arminian, Socinian, popish opinions, of the deepest die, have every where gain'd applause, and the broachers, and abettours of them justified, nay preferr'd to the most eminent places the Church afforded.

And whereas M ^r. Calvin upon the place and story before cited, tels us, that we are taught from hence not to Ne dei cul­tum ullis extra­neis commentis viticmus. Calv. in Levit. corrupt Gods worship with any strange devises: we know how much of this strange fire was kindled in our Churches; not onely 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 enjoyned, toward, or before the al­tar, pretending it to be Christs seat, or throne, as Shelford, and our Speech in the Starre-Cham­ber. Arch prelate call it: whereas those that are skilfull in the Originall, shall finde by comparing [...]. Matth. 4. 9. with [...]. Luk. 4. 7. that the worship to, or before, an idol is all one in Scripture language: and our Translatours rendring both pla­ces by the same expressions do shew, that in their judge­ments they are the same. A popish Doctor D ^r. 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, professe, their adoration is to the Host or Wafer, which consecrated is supposed by them to be Christs body really; this being inclosed in a Pix hanging over [Page 32] the Altar: or else, if no Pix there; then to some relique, or the like Host, hid in the sepulchre, or hollow place made in their Altars for that purpose. And whereas Ambrose saith, Ignis alt [...]us est libi o. Ambr. Epist. 3. ad Sim­plic. that strange fire signifieth lust; he means unclean lust, and filthinesse. Did not Hophni and Phinehas, the sonnes of Eli, runne into this slander, causing men to abhorre the offering of the Lord? 1 Sam. 2. 17. 22. I blush to uncover this shame full nakednesse of too many of our priests: (so they desire to be styled) it's done already by Cont. 1. by that religions Gent and wor­thy Patriot, M. I. White. another.

Some of the Rabbins seem to excuse Aarons sons, preten­ding that they were in drink; and thereupon (say they) a law presently was made; that the Priests shold neither drink wine nor strong drink, when they were to go into the Tabernacle of the Congregation, &c. Levit. 10. 9. Though surely this would have aggravated, rather then extenuated their offence. And, if you aske the worthy Authour, 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 Ebrietas in alto crimen. in sacerdotesacri­legium. P. Chry­sol. Serm. 26. crime in other then, but in a Minister no lesse then sacriledge.

But I dare go no further: we shall want tears to bewaile 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. Farre be it from any Christian, to disport himselfe, with these re­lations. Qui de lapsu alleno gaudet, gaudet de dia­boli victoria. He that rejoyceth at anothers fall, doth but triumph upon the Devils victorie: and 'tis little honour to any man, to countenance such triumphs. Ah! what pity it is, to see; that such as should have been starres in the firmament of Gods 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 righteousnesse, and [...] Musaeus. so themselves have shined as starres (in the firmament of heaven) for ever and ever, Dan. 12. 3. that they should become Planets, or [...] erring starres, as it is, Iude 13. vers. erring, and so causing others to erre with them: Or, that such should become stella cadentes, falling starres; a [Page 33] third part of which, the Dragon, with his taile, should cast down to the earth, Revel. 12. 4. Oh that our soules could weepe for these things in secret; and on this day of humi­liation remember them with sorrow.

Secondly, I shall now passe from the Courts of Gods House, into the Courts of Iustice, shall I say, or injustice? I confesse, I have nothing to say of these, from mine owne ex­perience. But, as Plutarch writing of Ʋsury, saith, that he never had to doe with any of that craft; [...] Plut. de Vsur. nor did they ever seize upon his oxe, or horse, so may I truly say, (and I blesse the Lord for it) that I never yet was suiter 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 wofull experience have complained; that some­time Cum more pe­cudis aut man­cipii passim illic veneat. Cle­mang. de laps. & repar. justit. Cap. 13. Quid detestabilius &c. 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 publick offices of publick justice have been set to sale, surely there have beene Chapmen. And must not he that buyes his place, next sell his practise? Nicolaus Clemangius, a good man (as good men went in his age) seemes to speake very hardly touching the kingdome 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 Dico plane mihi videri, plus justitiae in inferno esse, quam in regno isto, &c. Ibid. Cap. 10. Sinc causidicis satis olim foeli­ces fuere, futu­rae (que) sunt urbes. Colum. that there is more justice in hell, then was in that kingdome: 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 opprest or wrong'd: and againe, in hell there is no unjust, or wicked man escapes unpunished. And no mar­veil; for it is heavens justice, that is executed in hell. But, alas, what briberies and unjust extortions, what corrupting of all law and equitie for rewards, what oppressions, and what cruelties hath our Land groaned under? The Prophets often call such, bloudy sinnes, or shedding of bloud: and truly, what's a mans livelyhood, other then his life? Ierusalem, where the seats, and thrones of judgement were, was [...] for this called a bloudy Citie. And in that 22. of Ezek. vers. 2. The citie sheddeth bloud, saith the Lord, and vers. 7. In [Page 34] thee have they vexed the fatherlesse and the widow; and ver. 12. In thee have they taken gifts, to shed bloud. And then marke what followeth, in the very next verse: Behold therefore I have smitten mine hand at thy dishonest gaine which thou hast made, and at thy bloud which hath been in the midst of thee. And he proceeds with terrible threats of vengeance, which must needs follow upon bloudy sinnes. And we have great cause to think, that these bloudy judgements that are now upon us, are justly inflicted, amongst others, for such crim­son sinnes, as these. Let this then adde 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 shak'd off the viper from his hands. They will prove more venemous then any serpent, poysoning thy soule, and bringing death eternall.

Thirdly, I must not leave here, till I have minded you of one or two sinnes more, which as they are more common, so are no lesse dreadfull then the former. The sinne of pride in such dayes of wrath, and such cause of humiliation, must needs be acknowledged a sinne exceeding sinfull. I look but on the outside. Our hearts are onely subject to Gods know­ledge. And 'tis a mercy to us, that 'tis so. For so much pride, and envie, and deceit is harbour'd there, that, if we knew it, we should never live in peace together. I see your outward garbe and garments; that, [...] Arrian. in Epictet. lib. 3. cap 2. as if a saylour should set up his flagge when the ship is sinking; even now when we should put on sackcloth, and lye down in ashes, people will trimme themselves, pride will be tricking. And when the penurie 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 haire, those frizlings, crispings, curlings, poudrings, and I know not what? What means your paint­ings, patchings, spottings of your faces? and what are those toyes that you call Fancies? Are they not such as an old Wri­ter call'd Satana ingenia, the Devils fancies? I know pride [Page 35] came from him at the first, and God cast it with him out of heaven, and neither he, nor it, shall finde the way thither a­gaine. 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 faire Pedlars stall, of toyes and braveries. You will tell me that there are many things there you know not, much lesse are guilty of the use of them. And let me an­swer; Even herein is no little part of the pride of these daies, 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 stinke, and in stead of a girdle arent, and in stead of well-set hair baldnesse, &c. vers. 24.

There is nothing more foolish, did we rightly consider it, then to shew pride in garments, which are indeed the en­signes of our shame; as if the thiefe should be proud of his halter. They are called by [...] a word in the Hebrew tongue which signifies persidiousnesse, 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 coverings of this vile body, Phil. 3. 21. So our translation. But in the Originall, [...] The body of our humiliation; such as we cannot think of, without humbling of our soules, in regard of the inordinacie and un­cleannesse of it. And must our pride break forth in decking this? The Apostle tels us in another place, The body is dead because of sinne, Rom. 8. 10. Me thinkes then a course hearse­cloth may become a dead corps best.

Take heed, I beseech you, of this heaven-provoking sinne: 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 warre, we need no other enemie, he can destroy at once. God regards the lowly, gives grace to the humble, and with such God will dwell; and where he dwels, all will be in safetie.

Fourthly, I have but one sinne more, that I intend to name [Page 36] unto you, but it is one, for which the land mourneth: as in the dayes of Ieremy the Land of Iudah did, Ier. 23. 10. The sinne of swearing, the common sinne 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 onely of great persons, [...] De [...]ut. Graec. affect. Serm. 5. who held it a matter of breed­ing, (as Theodoret saith) and an ornament of their speech, to sweare by Iove, or by this light, &c. But now not grace­lesse Gentlemen alone, but every base fellow thinkes it is a gracefull kind of speaking, to sweare, and to blaspheme, espe­cially in such oathes as are in fashion at Court. It is the grief of all that feare the Name of God, that we have no law quick enough to meet with such a sinne. Surely the Lord fore-saw it would be so, when he addes to that Precept in his Law; The Lord will not hold him guiltlesse, &c. 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 sinne so horrid, and so frequently, and universally committed, should go unpunish­ed amongst Christians, that professe the Name of God; and that you leave all upon him, as if you desired to create work for him at his great Assises; when both the swearers, and Qui non vetat peccare, cum pos­sit, jubet. Sen. Trag. they that prevent not this sinne, what they can, shall all hold up their hands at that terrible barre together, without re­pentance, and endevouring better, especially being con­vinced of the fault. I cannot break off yet, till I have freed my soule in discovering that improvement men have made of their old swearing, by their forswearing, or false swearing or equivocating, in their oathes and protestations, and solemn vowes 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 Atheisme, I feare, runnes through the Land, and the good Spirit of God is much provoked by it: that our late solemne Vow is taken by many, who putting what sense they please upon it, think so to delude the Lord, while they cheat their owne [Page 37] soules: And others goe downright to it, without any more adoe, 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 sweare. The heathen themselves will rise up in judgement against such, who ever had an oath in the greatest [...] Pythag. apud Iam. [...] Theocr. in [...]. dreadfull 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 roule, 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 falsly, and where it shall remain till it consume it. I remem­ber Chrysostome following the Greek version, reads, not a fly­ing book, but a [...]. Septuag. flying hook or sickle: whereby (saith he) appeareth how unavoidable the curse shall be, that shall pur­sue the false swearer, and him that breakes his oathes and vowes: For had he said [...]. 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 sinne 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 our selves for these and all such crying and outragious evils. Thus much may serve for this use of direction, and for this se­cond generall.

Doctr. 3 3. And so I come to the last point observable in this Text, which I called [...], the good successe the Church hath by her prayers to God, in those words, And he delivered them from their, &c.

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) [Page 38] are many and various; their whole life being like Eze­kiels book, 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 beare?

It hath caused many to cry with Iob Chap. 7. 13, &c. When I say, my bed shall comfort me, my couch shall ease my complaint: then thou scarest me with dreames, and affrightest me through visions: so that my soule chooseth strangling and death, rather then my life. When through temptation they begin to thinke and say, that God hath wholly left them, and forsaken them; and complain, as one should of a deare friend deserting him; Loe, he goeth by me, and I see him not, &c. Iob 9. 11. whereas he had wont, to set his heart upon me, and to visit me every morning, Iob 7. 17, 18. [...] 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, goe thy way, sinne as much as thou wilt, I will not punish thee for it, &c. But thou shalt never see my face, Nunquam mecum eris. or, thou shalt never be with me: He seemes 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 dye. Now when this shall be our case, this our trouble and distresse, 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 sorrowes is then from God alone: And the like must be acknowledged of all outward troubles. Shall there be evill in a City, and the Lord hath not done it? Amos 3. 6. [...], &c. Cyr. Alex. in loc. [...] Damas. Orth fid. lib. 4. cap. 20. He meanes not malum peccatorium, the evill of sinne, (there's no such evill from the Lord) but malum ultorium, the evill of pu­nishment [Page 39] (as Tertul. speakes.) And this is properly from God, what, or who ever be the instrument. I make peace (saith God) and create evill, Isai. 45. 7. We, when Gods hand is upon us, correcting us for our sinnes, by some or other, whom hee is pleased to use as his rod, or scourge, usually reflect up­on these instruments: and like as children Qui se ceci­derint, terram verberari vo­lunt. Seuec. when they take a fall (as Seneca observeth) cry out, to have the ground beaten; so we fall foule upon such secondary causes, never considering either the Lord, who makes use of them at his pleasure, or our own evill wayes, 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 three-fold 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 hee commanded the widow of Zarephtah to feed Elijah, 1 King. 17. 9 as also he did the ravens, vers. 6. not by any expresse 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 evill words into the mouth of such, but finding them so disposed, he turnes them to the ef­fecting his designes: Such is Gods wisdome, that when he seeks up weapons to avenge himselfe upon a people, he some­times (saith Synesius) [...] &c. Synes. epist. 57. makes use of a nation of barbarous men, sometimes of an evill Prince, &c.

And as God thus brings on the evill by his providence, so by his power onely can it be removed: I kill (saith he) and I make alive; I wound, and I heale; 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 Vna eademque manus, &c. the same hand that made the wound, must cure it: as they observed well, [Page 40] 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 binde us up. He can restrain the rage of the wicked at his pleasure, can blunt their weapons, and binde 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 wisdome he bounds their actions, measureth out his corrections, and his judgements by proportion. His wayes are equall, though ours are unequall. Read that hand­writing which was upon the plaister of the wall of the Palace of King Belshazzar, Mene, Mene, Tekel, Vpharsin, Dan. 5. 23. and read Daniels interpretation; He hath numbred, num­bred, weighted, and divided: and then observe the manner of Gods dealing, how hee doth all things by number and weight, and most exactly numbreth and weigheth both the sinnes and punishments, before hee divideth by his hand of judgement. And therefore as [...] &c. Chrys. hom. 4. ad pop. Antioch. [...] Synes. epist. 57. the Finer of gold lets his metall lie no longer in the Furnace then till the drosse 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 iniquitie bee 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 kinde of trouble, be it warre, pestilence, or famine, his three great judgements; or be it any other calamitie: 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, [Page 41] Chap. 18. 11. For thou didst blow with thy winde, the sea covered them, they sanke 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, [...] &c. Iosephus. 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 confesse the Doctrine fully proved, by Gods glo­rious works of power, wrought for their safety and deli­verance many wayes. How was it that they travell'd in the wildernesse fourty yeers together, and their feet not swoll'n, nor they wearied in their journey? I answer, No marvell, when as the Lord bare them, as a man carryeth his little sonne, all the way that they went, Deut. 1. 31. How did they escape starving in the desert, the barren wildernesse? let me put you in mind, how when the earth gaye them no food, hea­ven rain'd downe bread unto them; that Manna which was [...] Greg. Nyss. vit. Mos. both bread, and (as they write of it) all kind of meat, wherein they had what any one desired to taste, or feed on. How were they clothed all those yeers? The Scripture tels us, that their garments waxed not old; and we must also know, that certainly they were extended and stretch't 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 shew, that such were their deliverances, as no hand could compasse, 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.

Ʋse. 1 Is help and health from God onely? 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 our selves upon him. And to this purpose let us observe that speech of Azariah to King Asa, and his people: Heare ye me Asa, and all Iuda, and Beniamin: The Lord is with you, while you are with him, and [Page 42] if you seek him, he will be found of you, 2 Chron. 15. 2. Seeke 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, [...] Pindar. who seeth thee, and beholdeth all thy wayes. For thou Lord wilt blesse the righteous, and with the shield of thy favour wilt compasse him, Psal. 5. 12. Stand to the cause of God, and engage thy selfe upon his part. The quar­rell is not now with us, onely determinis & limitibus, touch­ing bounds, or land-marks, touching priviledges, and liberties: but whether Christ shall reign over us, or we shall basely yeeld our necks unto the yoke of Antichrist. This hath been known a long time, both to our friends, and foes in forein 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 persecutours of Gods Saints; whereupon I remember Hierome saith, Penitus non invenimus in scripturis 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 Fisher-men, but never of holy Hunters. Such Hunters have been spoyling, 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 calamitie, and mock when their feare cometh, Prov. 1. 26.

Let them, while their sport lasteth, boast themselves, as if they had all sure enough; and let them adde to their other blasphemies, and say, with that proud Tyrant, in Synesius; [...] Synes. Epist. 58. No man shall escape our hands, no, though he held Christ himself by the foot. —Fidant legionibus illi, perfugio (que) 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; [...] Iliad. [...]. Ʋse. 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 thankes, unto the Au­thour [Page 43] of our helpe, and hopes. We are too ready, as those fishermen in Habakkuk, who sacrificed to their Net, and burnt incense to their Dragge, Chap. 1. 16. so with that Souldier in the Poet — [...]., to ascribe much unto the sword and spear, unto our valiant men, and to our forces. It is observed by that wise heathen Nimius sui suspectus, & insitum mortali­tati vitium se. suaque mirandi. Sen. De Benef. c. 26. that this over-weening of our selves is a great cause of our ingratitude. Alas, — [...] Opp. what are we if God should leave us? and while he stands by us, what can stand against us? Mountaines of difficulties shall bee over­turned if he put to his hand; the proudest enemies shall bee made to know and feele what folly it is to kick against the pricks, and [...]. Rhod perioch. Hom. 17. to contend with the Almighty: and therefore as we see and hear daily of the mightie 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 truely I conceive should never be disjoyned. We have beene taught already what grace and glory ariseth from afflictions sanctified. Are we then humbled under the sorrow of them? let us be also thankfull for the so­lace [...] Synes. Epist. 57 of them.

But let me intreat 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 wee 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 Gods mercy, if we improve it not? but most of all are we unworthy, if wee be silent in thanksgivings.

Let me adde 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 long-sufferance? And had we but the [Page 44] spirits of many of the Primitive Martyrs, we should think our selves the lesse 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 [...] lust. Mart [...] Lucius Martyr ad mortem designatus [...] Iust Mart. Apol. 1. [...] Greg. Naz. triumphed in their deaths, and accunted death, as no death; but as a be­nefactor to them, that preferr'd them speedily to the fruition of their long desired happinesse. They freely thus offered their children also unto God, rejoycing, that they were laid so sweetly, and so safely in Gods armes. They could not but remember how God dealt with Iob: How, after his long patience under sore calamities, with the losse of his sub­stance, the Lord was pleased to refresh his wearied soule, and to give him twice as much as he had before, Iob 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 lock't 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 our selves? The will of the Lord be done. Onely let us learn to make a right judgement of these things. That we call death, the Scri­pture call's 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 sinne? 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 [...] 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 onely the [...] Chrysost. ad pop. Antioch. [...]. empty name of death, voyd of the thing, that is so dreadfull to poore flesh and blood. Nay it is no other, then a blessed deliverance, and [Page 45] a joyfull rest and freedome 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 thankfull.

Ʋse. 3 The third and last use, where with I shall conclude, is for terrour to the ungodly, and such as now amongst us are ene­mies to his Church. Is God the Authour of deliverance to his people? then without doubt he is the Authour 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 capitall letters; or with a beame of the Sunne: he that runnes may read it, and he that is not starke 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 prophecieth good unto them; I wish they would peruse our Ecclesiasti­call 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 crueltie, and instructed them, how to be skilfull to destroy, by their examples. Let them read the deaths, and horrid ends of Nero, Trajan, Hadrian, Vaterian, Maximinus, Iulian, and of many of their instruments, and under-ministers, whom they set on work: and they shall finde that true, which that holy Martyr Cypian wrote long ago: that Nec unquam Christianorum s [...]l [...]rein nostrum nomen exurgi­tur, ut non sta­tim divinius vindicta comi­tetur. Cyp. contr Demetr. [...] Syn Epist. 35. never did any in their wickednesse rise up against the profession of the truth, (he means, by persecuting the professours of it) but straight-way vengeance from God followed them at the heeles, and overtook them. They may peradventure escape mans judgement, (which is that our e­nemies are so affraid of) yet the just avenging sword of God cannot be avoyded; who when he comes most slowly, comes most surely and severely. It is a fearfull thing to fall into the hands of the living God, Heb. 10. 31. Let our adversaries con­sider [Page 46] this and tremble: whilest we comfort our selves with that of the Apostle, as if directly spoken to us, It is a righ­teous thing with God, to recompence tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Iesus shall be revealed from heaven, with his mighty An­gels, 2 Thess. 1. 6, 7. Even so Lord Iesus come quickly. A­men.