THE CHVRCHES TROVBLES and Deliverance.
And Abraham called the name of the place Iehovah lireh, as it is ſaid unto this day, In the Mount of the Lord it ſhall be ſeene.
WE have here an argument of praiſe for a great deliverance out of great extremity, as we may ſee by the former verſes. God having given Abraham a ſonne in his old age, and promiſed that in him all the Nations of the Earth ſhould be bleſſed, doth in this Chapter command him to offer him up for a burnt offering unto God, Abraham obeyeth, goeth to the place that God had appointed, built there an Altar, laid on the wood, bound his ſon Iſack, laid him upon the Altar and ſtretched forth his hand to ſlay his ſon, then God called unto him and bid him ſtay his hand, and ſpare the child, and in his ſtead to offer up a Ramme there ready for him in a buſh, hereupon Abraham (as is related in this verſe) ſets up2 a monument of this great providence of God in ſparing his ſon, And Abraham called the name of the place Jehovah-ji•eh. That ſo eminent a mercy and deliverance ſhould not paſſe away with the time, but be for ever remembred; therefore the Lord alſo delivered it in a Proverbe, As it is ſaid unto this day, in the Mount of the Lord it ſhall be ſeen.
The words are a divine Record or Monument erected to perpetuate the memory of this great deliverance out of a great extremity, into which Abraham and Iſaac (in whoſe houſe the Church of God then was) were brought, wherein wee have,
- 1. The place where.
- 2. The reaſon why, And
- 3. The manner or meanes by which the remembrance of this ſo great a mercy is perpetuated.
1. The place where it was. In the Mount, viz. Mount MoriJah, ver. 1.
2. Why he there erected this Monument, viz becauſe God ſees and doth provide an offering and deliver his ſon Iſaac,Heb. 11.19. Abraham received him as from the dead, an extraordinary favour, and therefore Abraham was much affected with it, and reaſon he had to be ſo, affection in him towards his ſon, naturall as his ſon, ſpirituall as the Son of the promiſe.
1. Naturall, he had a naturall•ffection to him, 1. as his ſon, 2. as the ſon of his old-age, 3. his only ſon, 4. beloved ſon, and 5. the laſt that he was ever likely to have. Old Jacob would goe mourning to the grave, becauſe Joſeph was not, though he had many other ſons and a Beniamin, a beloved ſon alſo. This affection ſo farre prevailed with David, that he for Abſolom broke out into a bitter and patheticall expreſſion,2 Sam. 18.31. O Abſolom, my ſon, my ſon, would God I had died for thee. How much more cauſe had Abraham to have mourned for•ſaac, had he been ſacrificed, eſpecially by him his Father. What would all the world ſay? What is Abraham, the onely preciſe fellow in the world, become 1. a murtherer, and that 2. of an innocent child, 3. of his owne child, 4. the child of his old-age, 5. his only, 6. beloved child? now fie upon ſuch a fellow he is not worthy to live, theſe be your Profeſſours, theſe be the people of God, ſee what a Religion3 they have? and therefore he had great cauſe to rejoyce greatly•t the preſervation and deliverance of Iſaac from ſo neare and imminent a death. But
2. Much more cauſe had he to rejoyce, if we conſider the spirituall••ound of his affection, as 'tis likely he did,Gen. 12.3. That he was the child of promiſe, the ſeed of the Church, in whom God had promiſed that all the Nations of the E•rth ſhould be bleſſed, and ſ••••deli•erance was a pu•like deliverance and mercy to all the Church of•od, Iſaac the ſeed of the faithfull, and of whom the M•ſſiah ſhould come ▪ is now delivered, and that after a wonderfull manner, in the very nick of time, when there was l•••hope of ſo great a deliverance and mercy. Here is the grou••of his•ffection and occaſion of erecting this Monument in token of than•fulneſſe for ſo great a mercy.
3. How and by what meanes, the remembrance of this great mercy and deliverance is perpetuated, and that is two waies.
- 1. In the name of the place, Abraham called the name of the place Jehovah-jireh.
- 2. In a Proverbe, which is a ſhort and pithy ſaying, which therefore doth make more impreſſion in the mind then other ſentences uſually doe, and therefore is the better and more eaſily remembred, As it is ſaid to this day, In the Mount of the**Iehovah.* LORD it ſhall be ſeene.
The ſcope of this place is to helpe the people of God againſt diſcouragement when they ſee it goe hard with the Church, that they are brought into great ſtraits and exigents, that there is no helpe for them in the world, yet they muſt not diſtruſt or be diſcouraged, flag and hang the wing as men out of hope, for In the Mount of Jehovah it ſhall be ſeene (i. e. ) in great ſtraits or extremities the Lord will ſhew himſelfe to be Jehovah, the God that giveth being to his promiſes for his peoples comfort, that will helpe them in the fitteſt time. Whence obſerve 3. main points in order thus,
- 1. That God ſometimes brings his people into the Mount, into ſome great ſtrait, into ſome great extremity or other.
- 2. That God will be ſeen in the Mount, he will helpe and deliver his people in their extremities.
- 3. That ſuch mercies and deliverances ſhould be specially noted, and4 the remembrance of them perpetuated. Of theſe God willing ſeverally and in order, and firſt of the firſt.
That God doth ſomtimes bring his People into the Mount (i.e.) into ſome great ſtrait or other,Doct. 1. that they know not what to do, nor which way to turne themſelves.
Examples there are very many, both in the ſacred Scriptures and in eccleſiaſticall Stories, of which take a few, which I will but mention (and not largely relate) unto you.
Abraham here was come into the very top of the Mount, to the greateſt extremity, to the higheſt point before God called unto him and gave him a diſpenſation, the Altar was made, the wood laid on, Iſaac bound and laid on the wood, and Abraham was putting forth his hand to ſlay his Son, there wanted but a moment of time to doe that which all the world could not undoe, Iſaac had been ſlaine and offered for a burnt offering unto God.
So Iſrael was in Ægypt a land of affliction (not in Canaan a land of promiſe) that was ſomewhat to humble them;Exo. 1 &c. 5.7.8.9. & 10. the King was againſt them and oppreſſed them, that was more, he ſlew their male-children and afterward drowned others, this was more grievous, this riſeth high, after that their task was doubled, which ſtill added to their miſery. Then againe at the Red Sea, the enemies were armed behind them, the rocky mountaines on each ſide, and the Sea before them, nothing probable but death in their eyes. In the wilderneſſe the fiery Serpents, ſo great wants of water, bread and fleſh, that Moſes himſelfe did doubt whether it were poſſible that ſo great a multitude could there be provided for,1 Sam. 13.22. unleſſe all the flocks and heards be ſlaine. All Iſrael in Sauls time was brought to that extremity, that their mighty enemies the Philistines came againſt them, they had neither Sword nor Speare, ſave onely Saul and Jonathan.
So the Church of God,2 Chr. 13, 14, 15. all Iudah in Abijahs time, were encompaſſed round about with their enemies, a great army. So againe in Aſaes reigne, when Zerah the Aethiopian came againſt Iudah and Ieruſalem with an hoſt of a thouſand thouſand and three hundred Chariots. 2 Chr. 14.9.In Iehoſhaphats days by the children of Ammon, Moab and mount Seir,2 Chr. 20.3, 10,••, 22. againſt whom Iudah had no might nor knew5 not what to doe, their enemies were ſo exceeding many and mighty. Ʋnder Hezekiah,2 Chr. 32. when Senacherib and railing Rabſhakeh came againſt him and his people.
Againe, In the Babylonian Captivity,Ezek 37.3, 4, 11. they were all as dead b•nes, under a moſt potent enemy, and that neare 70. yeares, when they might have thought God had quite forgotten them. So in Hoſters dayes,Hoſt 3.7, 12, 13, 14, 15. the Decree was ſealed to kill and deſtroy all the Iewes in all the Provinces under Ahaſhucrus.
Inſtances in particular perſons, we have many, as inaa1 Sam 23 25. David in the wilderneſſe of Maon and ſundry other times, as atbb1 Sam. 30.6. Ziglag, inccIon. c. 2. & 3.6 Ionas,ddHeſt c 3. & 6. Mordecai,eeDan c. 3. & 6.16. Daniel, the three Children,ff2 Cor. 11.23, 24, 25. Paul often,ggAct. 12. Peter and many others.
So if need were we might out of the Hiſtories of the Church bring many inſtances to this purpoſe from the Primitive times hitherto, even a large Volume of them, but what needs more inſtances to proove ſo evident a truth which none denyeth? Now
The Reaſons why the Lord will ſometimes bring his people into great ſtraits,Reaſons may be taken from the ends of the Lords providence in afflicting his people and bringing them into great ext•emities, which are theſe,
1. To humble his people the more, and ſo make them more fit for mercy; every godly man is not fit for every mercy, fit for deliverance, much leſſe others that are not ſuch, they would be proud, unthankfull, abuſe mercies. An humble man is the onely fit man for mercy, as an empty veſſell is only fit to receive, not the full veſſell; all precious liquour is ſpilt that is powred on it, and the ſeed loſt that is caſt on unplowed ground; as the hony combe to a full ſtomack, ſo are mercies and deliverances to an unhumble people; therefore, it is ſaid,1 Pet. 5.5. God reſiſteth the proud and giveth grace to the humble and meeke, as the Baker doth not ſet his bread into the Oven (though it be handled and ready) till the Oven be through hot, ſo neither doth God beſtow (eſpecially great) mercies upon a perſon or people till they be humbled, heated with deſire after and prepared for it: as a Husband-man doth not caſt his ſeed into the ground, till the time and ſeaſon of the yeare and the ground be plowed and fitted for it: ſo here. And this is the firſt reaſon God doth ſometimes bring his people6 into extremities to humble them and make them fit for mercy: So now to make them fit for the mercies preparing: I doe not ſay that all the people in the Land muſt be prepared, that will never be, but a conſiderable number is needfull, and all ſhould labour to be ſuch.
2. The Lord doth it to prove both the affection and obedience of his people.
1. Their Affection, their faith, patience and love to him, to ſee how they will truſt in him, and cleave to him in evill times, and how they will beare evils, whether they will love their eaſe, liberty, profit, or any other thing, or himſelf moſt, v. 1. it is ſaid, God did proove Abraham, and therefore ſaid unto him,Gen. 22.1. Take now thine onely Sonne Iſaac whom thou loveſt and offer him up for a burnt Offering, &c. Now Gods intent being to prove Abrahams fai•h and love to him, to ſee whether he would cleave unto him, and did love his God or his ſon moſt, therefore hee lets him goe on to the very point, he might have given him a diſpenſation before he came out of his doores, when he ſaw him preparing, or in the way, but he did not till it came to the uttermoſt, that he might fully try him, and then God ſayes, Lay not thine hand upon the child,V••. 11, 12. for now I know that thou feareſt me, ſeeing thou haſt not with-held thy ſon, thine onely ſonne from me. As among men many friends promiſe faire, but when it comes to the very point, then it appeares what they are indeed: So here, ſuch as profeſſe friendſhip unto God are knowne when they are tryed at a pinch or ſtrait.
2, So likewiſe, to prove their Obedience, the Lord doth ſometimes put them on it to the uttermoſt, ſometimes hee gives them ſuch commands, that they are put into many ſtraits,So it w s w•th〈…〉, & ſo with Daniel, D•. c. 3. 〈◊〉6. as here Abraham, if he ſhould kill his ſon all the Heathen would cry out upon him for it, if he ſhould tell them that God commanded him ſo to doe, what would they thinke of the true God? How blaſphemouſly would they thinke and ſpeake of him and of the true Religion? If neither of theſe, yet he ſhould looſe his child, his onely ſonne whom he loved deerly, and the child of promiſe. If hee doe it not, then he incurres Gods diſpleaſure. This the Lord7 puts his children upon it to ſee if they will obey him, when it comes to matter of great leſſe or ſuffering.
3. God doth it to manifeſt to the whole world and to themſelves the truth and ſtrength of that grace he hath given them, and ſo will glorifie himſelfe in the worke of his owne grace wrought in his people, v. 1. it is ſaid, After theſe things God tempted Abraham: So Chriſt after he was baptized,Mat. 4.1. and had received extraordinary evidences of Gods favour from Heaven, He was led into the wilderneſſe to be tempted of the Divell, and ſo tryed; And Paul had a Meſſenger of Satan, a thorne in the fleſh to buffet him long, though he prayed earneſtly to have it remooved, this to manifeſt the truth and ſtrength of grace he had given them, whereby hee brings much glory to himſelfe;3 Cor. 12.7, 8, 9. their chearefull going on through great ſtreights, doth argueſtrength of grace, and Gods great power in them.
All the while the godly are in proſperity, wicked men are apt, and oft doe charge them with hypocriſie and call them hypocrites; but afflictions doe diſcover the truth of their graces. All the while Iob was in proſperity, his ſincerity was not knowne to his enemies, therefore Satan challenged Iob to God for an hypocrite,Iob 1. but his great affliction did manifeſt him to be no hypocrite, but a ſincere, upright hearted man truly fearing God, Ʋirtus magis conſpicitur in adverſis, Virtue is moſt conſpicuous in adverſe times, as a Candle ſhines cleareſt and gives the beſt light in the night, and ſo the ſtarres which are not ſeene in the day ſhine brighteſt in the darkeſt and coldeſt winter nights: So grace will then moſt ſhew it ſelfe, when a man is brought to the greateſt exigent under heavieſt affliction. Pauls excellent graces, patience, wiſdome, faith, courage, &c. had never beene ſo conſpicuous, had it not been for his great afflictions and troubles, nor Abrahams faith, nor Iobs patience, nor Moſes meekeneſſe. If there were none or no difficult diſeaſes, there could be no tryall of the Phyſitions skill; the houſe builded on the ſand, ſeemed to have as faire and good a foundation, as that on the rocke, till a great ſtorme came and the windes blew: Proſperity is as the grave that buries many excellent graces of Gods children, but affliction like Chriſts reſurrection (as8 it were) opens the graves and manifeſts them to the world, and ſo Gods g••dneſſe and power in them.
As to others ſo to themſelves the truth and ſtrength of their graces are apparent, often times hereby they come to ſee that grace and ſtrength (not of, but) in themſelves which they ſaw not before, hereby it appeares they are ſonnes and not baſtards, ſeeing their heavenly Father ſo tendering their ſoules welfare that he will rather puniſh them, and that ſharply, afflict them and that ſore ſometimes, then let them goe on in ſinne to their hurt and deſtruction. See full to this purpoſe, Hebr. 12.6, 7, 8.
4. The Lord often brings his people into great ſtraits, to quicken them to duties, meditation, ſearching of the Promiſes and paſſages of Gods providence to his people formerly, eſpecially to faſting and prayer. Thoſe that at other times are negligent and ſuperficiall in duties, yea wholly neglect them; prophane perſons will in their ſtraits ſeeke unto God, and others will be more frequent and fervent in duties, I will goe and returne unto my place (ſaith God) In their affliction they will ſeeke me early. Hoſ 5.15. Iſa. 26.16.Lord (ſaith the Prophe•) in trouble they have viſited thee, they powred out a prayer when thy chaſtening was upon them. All the while the Sea was calme the Souldiers and Marriners were merry and thought not on God, but when in great danger then every man is buſie to call upon his God,Ion. 1.4, 5, 6. Ionas was rouſed up with deteſtation of his ſl•ggiſhneſſe at ſuch a time, Awake what meaneſt thou ô ſleeper, ariſe, call upon thy God. When David was in the mire, in the deepe waters, in great danger and trouble; Jonas in the Whales belly, when the Ship was in danger; and when Peter was ready to ſinke, then they cry, Lord ſave us we periſh; So Iacob when wrathfull Eſau came againſt him, he wreſtled all night with God, If God had delivered him at the firſt, hee would not have wreſtled with God as he did, and ſo have miſſed the bleſſing alſo, which he received with the name of Iſrael, ſo Iehoſhaphat, Abijah and Iſrael, and Iudah often. As it is ſaid of our bleſſed Saviour,Lu. 22.44. that being in an agony, he prayed more earneſtly, ſo it is true in all his members, though they pray at other times conſtantly, yet in their9 great ſtraits and extremities, they pray oftner and after another manner then at other times, more feelingly and fervently, even the worſt of men will in their extremities ſeeke unto God, In their affliction they will ſeeke me early, becauſe then, when other meanes fa•le, there is none elſe to helpe, and therefore they muſt goe unto God, and ſeeke helpe from him or periſh. And ſo it puts them upon other religious duties, which at other times, it may be, are wholy or much neglected.
5. The Lord doth it do exerciſe, and ſo brighten the graces of his Spirit in his people, which otherwiſe will decline. The beſt pearles and adamants will waxe dusky with long lying in a cloſe Cabinet, grow dull and looſe their colour, though they retaine their ſubſtance and vertue, but dyamonds the more they are worne, the brighter they looke and are more reſplendent; yron with long reſt will gather ruſt, but the more it is uſed the brighter it is; hence ſo many ruſty Swords in this Kingdome, till theſe troubles give occaſion to brighten them: So all the graces of Gods ſanctifying Spirit, though they will not decay in reſpect of their ſubſtance and habits, yet they will (as it were) grow dusky, but the more they are exerciſed, the brighter they are. Afflictions are Gods file to burniſh our ſpirituall armour, make it more bright and ſerviceable.
6. By exerciſing the graces of Gods Spirit in times of tryall, (ſome of which have little or no uſe in times of proſperity as patience and ſome other) they are alſo much increaſed,Mat. 7.17. and the Saints made more fruitfull, and therefore God brings them into troubles and extremities many times. Afflictions are therefore compared to waters, to raine; as the raine falling on the Earth makes it fruitfull, the ſeed to grow, the graſſe to ſpring, ſo afflictions ſanctified will make barren hearts and lives fruitfull in grace and all good workes. We are like rough, hard, cloddy ground that is not fit to be manured till ſoftned and broken, and it is not every little ſhowre that will doe it, it muſt be a ground ſhowre that ſoakes through: ſo afflictions ſeeme but as the raine to faſten us and make us more plyable to his bleſſed will and more fruitfull, which are ſometimes in ſuch a temper, that it is not every ſmall affliction that will doe it.
10Therefore it is that James ſaith, My Brethren count it all ioy when yee fall into divers temptations,Jam. 1, 2, 3, 4. knowing this, that the tryall of your faith, (viz. by afflictions) worketh patience (one grace begetteth another) and let patience have it's perfect worke, that yee may be perfect and entire, wanting nothing If a man pull off a plaiſter too ſoon, it will not worke a perfect cure: ſo here, let patience (to wit, in bearing afflictions) have it's perfect worke, that, &c. Implying, that if patience have it's perfect worke, it will make a Chriſtian perfect and entire, wanting nothing. They (ſaith the Apoſtle (namely) earthly fathers) chaſtened us after their pleaſure,Heb. 12.10. but he (i. e. God) for our profit, that we might be partakers of his holineſſe. 2 Cor. 4.16.Paul ſaith, ſpeaking of afflictions, That as our outward man decayeth, our inward man is renued daily. As the waters that lifted up the Arke, the higher the waters were the nearer the Arke was to Heaven: ſo afflictions, though they ſeeme to caſt men low in the eye of the world, and their owne eyes alſo, yet they mount a man higher towards God and make him after a ſort a compleat Chriſtian, that you may be perfect, ſaith the Apoſtle, and entire. There are 2. parts of a Chriſtians obedience, active and paſſive, doing and ſuffering and both theſe together make a man a compleat Chriſtian, for parts, though not for degrees of obedience.
That which the Poet ſaid of vertue,Affl•ctiones fortē reddu〈◊〉fortioreus Chryſ Hon. 2. ad The ▪ 2. vireſcit vuluere virtus, vertue gets ſtrength by wounds, ſo grace by afflictions, and as in brave generous ſpirits, difficulties doe heighten their courage and reſolution, ſo here great afflictions and great ſtraits doe raiſe a Chriſtians graces, his faith, &c. to a higher pitch, as Camomell the more it is troden, the more it ſpreads and the ſweeter it ſmels, and ſo doe ſpices the more they are pounded, and a Pomander the more it is rubbed, and vines that are often pruned, the better they beare; ſo the graces of the Saints, the more they are exerciſed, the more they grow: as phyſick though it be bitter and ſometimes violent and churliſh in the working, yet the body afterward is the ſtronger by it, for it purgeth out the corrupt malignant humour that doth weaken the body, ſo doe afflictions and troubles, though ſometimes great and grievous, for the preſent, yet they doe good, they are a meanes to beget and increaſe ſpirituall ſtrength.
11Thus Afflictions and tryals doe, as diſcover grace, ſo increaſe it by exerciſing of it, Actus intendit habitum, ſaith one,Bellar. ſi nervoſè fit, the act doth increaſe the habit if it be done with all a mans might, ſo doe ſtrong afflictions, great tryals, for they put a mans upon the exerciſe of all the grace he hath, to put it out to the uttermoſt.
7. The Lord often brings his people into great afflictions, as to try and improve the graces of his Spirit in them, ſo likewiſe to diſcover corruption. Great afflictions, great tryals doe diſcover much corruption: Peter thought himſelfe much better then he was, till the tryall came, and then his unbeliefe and cowardiſe in Chriſts cauſe appeared. There were ſome who in Q. Maries days and other times of perſecution made boaſt they would ſuffer much for Chriſt, as Peter did, and went on far, but when it came to the pinch, to the point of ſuffering, they drew backe, we are generally like Hazael,2 Kin. 8.12, 13 apt to thinke we have no ſuch foule corruptions in us, ſuch vile luſts, but Schola crucis, Schola lucis is true alſo in this ſenſe, it diſcovers much corruption, and the greater the tryall is, the more corruption will appeare, witneſſe Jobs carriage in his ſufferings. The fleſh is like a cunning enemy, that will not diſcover all his ſtrength till he come to a pinch of need, and then puls out all he hath.
Queſt But you will ſay, what good will this doe?
Anſw. Much, for ſinne being diſcovered may more particularly be confeſſed, bewailed, repented of, oppoſed and amended; but more of this in the next.
8. The Lor•ſometimes brings his people into great ſtraits, as to diſcover,Tunc anima purgatur, quum propter Deum premitur, Chryſ. Iſ. 1.25. & 27.6. ſo to purge out corruption and pur ſie his people from the droſſe and filth of ſinne. J will turne my hand upon thee (ſaith God) i e. bring troubles upon thee (and marke what followes) and purely purge away all thy droſſe, &c. And Cap. 27. By this ſhall the iniquity of Jacob be purged, and this is all the fruit to take away his ſinne, by this, that is by afflictions and troubles, as appeares by, v. 7. So in Daniel,Dan. 11.35. Some of them of understanding (i. e. ) of the godly (who onely are truly wiſe) ſhall fall, i. e. into afflictions and great troubles, not to breake and deſtroy them,Dan. 12.10. but as it followes, to try and to purge them and make them white. And againe, Many ſhall be purified and made white, namely by the great12 troubles of the Church. So godly Zechariah, I will bring the third part thorough the fi•e,Zach. 13 9. and will refine them as ſilver is refined, &c. now we know the end of the Refiners caſting his metall, be it of ſilver or gold, is not to waſte and conſume it, but to purifie, doe a way the droſſe and make it more precious: and ſo doth God deale with his people, when he caſteth them into the fire of affliction. Indeed afflictions and troubles in their owne nature drive men from God; if God follow a wicked man with grievous plagues and troubles, if they have their owne proper worke and effect, they make him more impatient and raging even to blaſpheme ſometimes, and the more grievous are their troubles,Rev. 16.9, 11. the more outragious evill men are, They were ſcorched with great heat and blasphemed the name of God, and repented not to give God the glory, but blasphemed the God of Heaven, becauſe of their paines, — but God makes them to worke this good e fect in his people, contrary to their owne nature, therefore (ſaith Job) When he hath tryed me I ſhall come forth as gold. Iob 23.10. Hoſ. 2.5, 7.When Iſrael went a whoring after her Idols, God hedged up her way with afflictions and troubles, there reſembled to thorns and that made her to returne to God. 2 Chron 32.All the while Manaſſes had his Kingdome and proſperity, he did multiply tranſgreſſion, but when God had ſtript him of his honour and pleaſure, and carried him into Babylon, and bound him with chaines, then he humbled himſelfe greatly and turned from all his evill waies to God. Luk. 15.So the Prodigall, while his mony and credit laſted he ſwagger'd it out in voluptuous courſes, but great extremities of want drove him to conſider his wayes, leave his evill courſes, and returne with teares in his eyes and ſorrow in his heart.
As of waters the running water is pureſt and wholeſ meſt, but that which ſtands ſt ll will gather mud and purifie: ſo it is with the godly, and the way to refine them is to drive them as men doe their wines f om off the lees, from veſſell to veſſell, from one trouble to another; that is the way to refine them from the lees of ſinne, which otherwiſe they will be apt to ſettle upon,Ier 18 11. as Moab did. Moab hath bin at eaſe from his youth & he is ſetled on his lees, & hath not bin emptied from veſſell to veſſell, neither hath he gone into captivity therefore his taſte remaineth in him, and his ſent is not changed.
139. The Lord doth it to keepe his people from committing many ſins for the future. If we had all things to our deſire and lived in proſperity but a while, we ſhould waxe wanton, goe on ſecurely in our owne wayes,D•ut 32.15. Ezek. 16 7. to 16 2 Chro. 12.1. 2 Chro. 26.16. and be ready to lift up the heele againſt God, as J•jurun did when he waxed fat. So alſo did Iſrael in Ezekiels time. So did Rehoboam when he had eſtabliſhed the Kingdome and ſtrengthened himſelfe, He forſooke the Law of the Lord and all Iſrael with him, and Ʋzziah when he was strong, his heart was lified up to his deſtruction, and ſo Hezekiah: and what did Salomons great peace and proſperi y,Iſa. 39.2. but beget in him abundance of luſts? Becauſe they have no changes,Pſ. 55.19. therefore they feare not God, ſaith David, Troubles, eſpecially great ſtraits make men ſtand in awe of God, and ſo doe prevent ſinne as well as purge out ſin; afflictions are like a hedge of thornes or wall by the way ſide, that keepe men from breaking out, and ſtepping a ſide as otherwiſe they would. Afflictions are Gods rod, to keepe wicked men and Gods owne children in awe. As the Wolfe makes the Shepheard that before ſlept, to watch and ſtand upon his guard to prevent the ſpoyling of his ſtocke; ſo troubles make men to ſtand upon their watch, and be more carefull to avoid ſin for the future.
10. The Lord doth ſometimes bring his people into the Mount of troubles, to let them ſee the vanity and emptineſſe of the creatures, that they are but as a broken ciſterne that is empty and wanting, when there is moſt need of water; like a hollow reed or a broken ſt•ffe, that will faile a man at a pinch of need, and lay him in the dirt or midſt of the ditch, when it ſhould beare him over. When a man is brought into great ſtraits, even to extremity, then he ſees that there is no helpe in the creature, that vaine is the helpe of man, that Phyſitions, Friends and all leave him, becauſe they can doe him no good, and ſo in other caſes of extremity, when a man ſees that other outward meanes will doe him no good, but like a broken Bow will ſtart aſide and faile him, when it is hard drawne, then men ſee the vanity and nothingneſſe of the creatures. We are apt to thinke there are great matters in them, that much helpe and comfort is to be had from them, and therefore eagerly deſire them and doat on them, and14 neglect God: therefore the wiſe God doth ſometimes bring his people into the Mount, into ſuch a condition that outward meanes and friends faile them, and will doe them no good, to let them ſee the vanity of all things under the Sunne.
11. To weane us from the world, make us weary of it and long after Heaven: Afflictions and troubles are good meanes to cure a man of love of the world: ſickneſſe, poverty, perſecution, and other great troubles, make men weary of their lives. Elias when he fled from the wrath of Jezabel and Ahab,1〈◊〉. 19 4. he ſate under a Ju•iper tree, and requeſted for himſelfe that he might dye; not a word of dying before hee was brought into this great ſtrait, that he muſt either fly for his life, or dye by the hand of wicked Iezabel. This made Paul deſire to be diſſolved and to be with Chriſt, that he was then in bloody Nero his priſon, though that was not the ſole cauſe of that his deſire. If we had all things here at will, wee ſhould with Peter deſire to build Tabernacles and abide here; but afflictions and troubles, eſpecially great ones, make us weary of the world, like as wormewood on the mothers breſt doth imbitter it, and makes the child out of love with the breſt: So afflictions and troubles doe imbi t•r our worldly comforts, make us weary of the world, out of love with it and to aſpire and long after Heaven.
And both theſe tend much to draw his people to truſt in him, and ſo to rely and bottome themſelves upon him, as to commit themſelves to him, to roule themſelves and leane upon him alone. When a man is come ſo fa•te into ſuch an extremity ▪ that all outward helpe and meanes faile him, and there is none to rely upon but God, that either be muſt caſt himſelfe wholy upon God, or periſh, be undone, if God helpe him not he is undone, he hath no hope elſwhere, it will drive him to roule himſelfe and rely upon God, if there be any faith and hope in him that God can and will helpe; as a man ſhipwrackt at Sea, when hee ſees there is no other way to be ſaved but ſuch a rocke or planke,Heb. 11.17, 18, 19. then he caſteth himſelfe on that and reſolves to reſt thereon. Here Abraham was brought to a very great ſtrait, he caſt himſelfe on God, he beleeved that God was able to raiſe up his ſome again from the dead,15 and therefore hee caſt himſelfe upon God. So it wrought with Paul and others, they received the ſentence of death in themſelves (i. e. ) ſaw no way or meanes of life, all hope from outward meanes failed, and therefore they caſt themſelves wholy on God, heare his words. 2 Cor. 1.9, 10.We received the ſentence of death in our ſelves, that we ſhould not truſt in our ſelves, but in God, which raiſeth the dead, who delivered us from ſo great a death. It was a great extremity Paul and the reſt were brought into, Act. 27. Act. 27.20.No ſmall tempeſt lay on us (ſaith the Apoſtle) all hope that we ſhould he ſaved was taken away. See how this drove him to truſt in God, v. 25. Sirs be of good cheare, I beleeve God, &c. When the ſtorme was exceeding great, the Ship ſplit and all failed, nothing but the waves or peeces of plankes, yet then he caſt and committed himſelfe to God, yea then he muſt doe it or periſh, no hope, no helpe any other way. Thus the Lord would have his people to truſt in him and rely upon him alone, and this is a ſpeciall meanes to drive men to it, to unbottome them of the creature; neceſſity is a good argument, and it is well if any thing will make a man truly and ſincerely to caſt himſelfe on God.
12. Sometimes againe, The Lord brings his people into troubles, to make his Word and Promiſes ſweeter unto them, and all his mercies to reliſh better. When a man is toſſed to and fro, and wearied with beating his braines and endeavouring by all wayes and meanes, yet in vaine, and as it were againſt the ſtreame and wind, ô how welcome then will a promiſe be to ſuch a ſoule!Pſ. 110.50. Contraria juxtaſe poſita magis cluceſeunt. how ſweet will the word to be to him that finds no helpe, no comfort in any outward thin••This (ſaid David) is my comfort in mine affliction, thy word hath quickned me, put life into his drooping, dying ſoule. Every mercy is ſweet to a gracious heart, but in caſe of extremity it is moſt ſweet; contraries doe beſt diſcover one another, the bitterer the affliction is here, the more grievous the trouble, the ſweeter will the word be to a gracious heart, as every thing is ſweet to an hungry ſoule.
Alſo troubles, bitter afflictions will ſweeten glory, they put a kind of excellency and eminency on Heaven and glory16 it ſelfe, and make it more ſweet and glorious. Great afflictions and troubles here, make Heaven (if I may ſo ſay) more heavenly: the haven is moſt pleaſing to a weather-beaten Mariner, ſweet after bitter, health after ſickneſſe, eaſe after paine, meat after hunger, the triumph after a ſharpe battell; ſo troubles here on Earth, doe after a ſort ſwee•en the life to come and make it more excellent and ſoul-raviſhing.
13. The Lord dealeth thus with his people to increaſe thankfullneſſe in them for mercies. When he comes in the very necke of time, at the laſt pinch, when all outward helpes and hopes faile, then mercy will be welcome indeed and thankfully received. Here when it was come to the uttermoſt, Abrahams hand was lifted up to ſlay his ſonne, then comes a diſpenſation from God, which much affected Abraham, therefore he preſently (as it were) erects a monument with this inſcription, In the Mount of the Lord it ſhall be ſeene, and called the name of the place Jehovah-jireh, i. e. the Lord will ſee or provide. So in Heſters time when things were brought to a great height,Heſt. c. 4. & 9. a deſperate pinch, then God workes their deliverance and they were much affected with it, when a man is brought to extremity then mercy affects much, and accordingly the heart is inlarged in thankfulneſſe. The more bitter the affliction is, and the greater the extremity, the more welcome and thankſ-worthy mercy and deliverance will be. A hungry beggar will be thankfull for every ſmall matter and courſe almes; but he that is full is ready to ſlight every thing; A full ſtomacke loaths the hony-combe,Pro. 27.7. ſayes Salomon.
14. Laſtly, the Lord ſuffers the enemies of his people to prevaile and bring his people to an extremity, that he may have occaſion to manifeſt his glorious Power, Wiſdome and Juſtice alſo.
1. His Power, Wiſdome and Goodneſſe in the manifeſt ſupport of his people in their troubles, holding them up (as it were by the chinne) in the midſt of the waters, that they ſinke not: So Gods admirable power and goodneſſe did appeare, in making the Arke to float ſafe upon the waters, the buſh to burne and not be conſumed, the Church to be brought into great ſtraites, ſometimes to the utter moſt extremity, and yet not be quite diſſolved17 and periſh, likewiſe preſerving Daniel in the Lyons den; the three children in the fiery furnace, Jonas in the Whales belly.
Likewiſe in delivering them cut of extremities, that when it comes to that paſſe, that point of extremity, that all helps and meanes faile, yet that he can and will help at ſuch a pinch of need, a dead lift, when none elſe can, here appeares his great care, wiſedome, and goodneſſe to his people, as in delivering Iſrael out of Egypt, where they had been ſo many hundred yeares, and under ſo powerfull an enemy, and Judah out of Babylon, Peter out of priſon, Jonas out of the Whales belly.
2. His juſtice appeares alſo in the deſtruction and confuſion of the enemies of his Church, as Pharaoh, Nebuchadnezzar, proud and potent enemies, Senacheribs great army. Exod. 9.16. Rom 9.17.Of Pharaoh it is ſaid, and may be of the reſt of them: For this cauſe have I raiſed thee up, to ſhew in thee my power, and that my Name may be declared throughout all the earth. God ſometimes ſuffers his people to be brought into great extremity, and their incorrigible enemies to goe far and prevaile much for a time, but it is that his power and juſtice may be more cleare and remarkeable in their deſtruction.
Beloved, his people into afflictions and troubles,Tantum admittitur D•••olus t•n••re•n•mii〈◊〉be pro•eſt. ut exe••ar••, ut•••be•••u•••ui•e••ſe•ba••teipſo invemaris. 〈◊〉. Aug. in Pſal. 61. theſe are the reaſons and ends why the Lord things even into the Mount ſometimes, to the uttermoſt extremity, to humble them the more, and make them the more fit for mercy, to prove their faith, patience, love and obedience, to manifeſt the truth and ſtrength of his owne grace in them, to quicken them to duty, to exerciſe and brighten their graces, and increaſe grace, to diſcover corruption, purge out ſinne, purifie and prevent ſinne, to let them ſee the vanity of the creatures; weane them from the world, and draw them to relye wholly on him, to make his Word and Ordinances ſweeter, to make them more thankfull, and to ſhew his power, wiſedome, providence, and goodneſſe in preſerving and delivering his people, and his juſtice alſo in deſtroying his and their ſtubborne enemies.
Now while I tell you what Gods end and ayme is, I doe alſo tell you what is your duty, it is to put you on, to j yne with God, to accompliſh his ends. Now the Lord hath brought us into the18 Mount, almoſt to the very top, I tru•t for ſome great mercy to his people, doe you now labour to anſwer Gods ends, to be kindly and throughly humbled, and ſo fit for mercy, fit for deliverance, fit for peace and reformation: The great mercy that God intends, therefore to manifeſt your faith and obedience, your love and patience at this time of tryall, to manifeſt to the world the truth and ſtrength of your graces, be quickened to duties of falling and prayer; exerciſe grace, and let your profiting appeare: labour to finde out your lurking corruptions, to be rid of them, to be more carefull to av yde ſinne for the time to come, to ſee the vanity of all outward things, and be weaned from the world, long and labour after Heaven, to reſt wholly on God, find more ſweetneſſe in the Ordinances, be more thankfull for mercies when they come, and admire Gods pure wiſedome and goodneſſe towards you, and ju•tice on his Churches enemies, when God ſhall take vengeance on his adverſaries, and deliver his Iſrael.
1. For terrour to the enemies of Gods people. Ʋſe.If his owne people are ſubject to ſufferings and troubles, and are ſometimes brought into ſuch extremities, that they know not what to doe, or which way to turne themſelves, what ſhall then the wicked, and the enemies of his people ſuffer? If all that will live godly muſt ſuffer, and ſometimes undergoe hard things, ſhall the wicked eſcape? Doth God deale ſo with his children, what then will he doe with his ſervants, yea with his enemies, the ſlaves and vaſſals of Satan? will he not ſpare them that make conſcience of their wayes, that endeavour to live moſt holily, to walke uprightly with God in all their wayes, what will he doe with them that live prophanely, looſely, ſcandalouſly? If God ſo laſh them that ſinne out of infirmity, weakneſſe, ignorance, want of watchfulneſſe, careleſneſſe, whoſe hearts are bent to pleaſe the Lord, and honour him, what will he doe with them that wittingly and wilfully goe on ſtill in their ſinnes, after many faire warnings and admonitions? If ſinnes of infirmity be accompanyed with croſſes and troubles, and that in extremity ſometimes, what will be the end of bloud-ſhed, of whoredome, drunkenneſſe, curſing, ſwearing, fearefull imprecations, ſcorning and ſcoffing at goodneſſe, and envying purity and ſincerity? 19If he deale ſo hardly (as it may ſeeme) with Abraham, Jacob, David, Jeremy, and other his deareſt ones, what will he doe with prophane Eſau's, ſcoffing Iſmaels, curſed Cams, and the reſt of the rabble of wicked men? Luk. 23 31.If it be thus with the greene Tree, what ſhall be done to the dry? If God deale thus with his owne people, what will he doe with his and their enemies? the common enemies of his Church, bloud-thirſty enemies, that ſeeke the ſuppreſſion of his glorious Goſpell, the ruine and deſtruction of his Church & people? Prov. 11. •1.Behold (ſayes Solomon) the righteous ſhall be recompenced in the earth, much more the wicked and the ſinner. I conceive the place to be meant of ſuffering for evill-doing, God will correct and puniſh his owne people, therefore much more the ungodly, and moſt of all the profeſſed bloud-thirſty enemies of his Church:1 Pet. 4.17, 18. If Iudgement begin at the houſe of God, where ſhall the ſinner and ungodly appeare? yea where ſhall the profeſſed and publicke enemies of the Church appeare? If Chriſt ſhall be revealed from Heaven in flaming fire,2 Theſ. 1.7, 8, 9 with his mighty Angels, to take vengeance on them that know not God, and that obey not the Gospell of our Lord Jeſus Chriſt, and puniſh them with overlasting deſtruction from the preſence of the Lord, and from the glory of his power, what ſhall be the end of theſe men that deſpiſe and ſpurne at the Goſpell, and ſeeke to ſuppreſſe it? ſuſpend and ſilence the moſt able, faithfull and conſcionable Preachers of it?
See Jer. 25. ver. 12, &c. where God by his Prophet Jeremy, after he had threatned the Jewes with 70 yeares captivity, he propheſies of the utter deſtruction, and perpetuall deſolation of Babylon, and other Nations that were the adverſaries of his Church and people, and ver. 15. he cauſeth the Prophet to take the cup of Gods wrath, and make all the Nations drinke of it, but eſpecially looke upon and weigh well, ver. 28, 29. In caſe they refuſe, ſaith the Lord, to take the cup at thy hand to drinke, then ſhalt thou ſay unto them, Thus ſaith the Lord of Hoſts, ye ſhall certainly drinke. For loe, marke the reaſon, I bring evill on the City that is called by my Name, and ſhould ye be utterly unpuniſhed? ye ſhall not be unpuniſhed. This is the uſe wicked men, eſpecially the enemies of the Church ſhould make of this point, to think of it with dread and aſtoniſhment, to repent and amend;Phil. 1.28. for to20 them that will ſtill goe on in their evill wayes, this very thing that they are enemies, is to them an evident token of perdition, ſaith the Apoſtle.
For in common reaſon, If they that are Gods owne peculiar people, who have the ſpirit of God and Chriſt, who are the ſonnes and daughters of the God of Heaven, the dearly beloved of his ſoule, whom he loves next to himſelfe in Chriſt, who are all beautuous and lovely in his ſight, being adorned with the graces of his ſpirit, who are his jewels, as deare to him as the apple of his eye, who doe often bewaile their ſinnes againſt God, judge and condemne themſelves for them, have the Spirit of God and Chriſt to pleade for them, who doe unfainedly deſire to pleaſe God and honour him, and walke uprightly before him: If his Abrahams, Johs, Jacobs, Da•iels, and other his Favourites ſuffer grievous things, and are ſometimes brought into great extremities, then I appeale to thine owne conſcience) thinke what thy doome is like to be, that never repenteſt, that ſeldome prayeſt in private, that never ſtriveſt againſt ſinne, but rather ſtriveſt to exceed in ſinne, at leaſt goeſt on ſtill in ſin and ſinfull courſes, againſt all reproofe, checks of conſcience, admonitions, &c.
And can it ever ſinke into the head of any reaſonable man, that the adverſaries of his people, the malignant enemies of the Church ſhall goe unpuniſhed, when his owne deareſt children eſcape not the rod? Beleeve it Brethren, every diſgrace, every diſ•aſe, every affliction that befals the righteous, is to the wicked ▪ eſpecially to the open enemies of his people a pledge of that everlaſting ſhame, and thoſe everlaſting woes, plagues, curſes, eaſeleſſe torments which ſhall ſeaze upon them for evermore. If the Lord Chriſt himſelfe, when he ſtood in our roome, and ſuſtained the perſon of a ſinner (•hough he was in himſelfe without ſinne, moſt holy, harmeleſſe, the Son of God, and heire of all) ſuff•red ſuch grievous things, had his bloud ſhed, his fleſh rent, and his ſoule pou•ed forth, yea brought to that extremity, that (though ſupported by his God-hea•) he cryed out in the extreame bitterneſſe of his ſoule, lying under the ſence of divine wrath, My God, my God, why haſt thou forſaken me? then ſurely nothing remaines to wretched ſinners, that notwithſtanding21 all warnings goe on ſtill in their evill wayes, but a fearefull expectation of judgement. This is the firſt uſe of this point, terrou•to wick•d men, eſpecially to ſuch as are the profeſſed enemies of his Church or people.
Secondly, ſeeing the godly,Ʋſe 2. even the moſt faithfull ſervants of God are here ſubject to ſufferings and tryals, and that of the greateſt, then let us hence learn this point of ſpirituall wiſdome, to prepare for the worſt. What hath been the caſe of the Church or people of God formerly, may be ours hereafter, yea it is already in a great meaſure, things are growne very high, we are come to the top of the Mount, and Iſaac is even ready to be ſlame.
And be ſure of this, while there is a Devill, and he at liberty, who is an enemy to all mankinde, but eſpecially to the Church of Chriſt, and the godly in it, againſt whom he hath a moſt bitter enmity and implacable malice, the godly muſt looke for troubles, even the moſt grievous that he can procure.
2. Alſo while there are wicked men, the Devils inſtruments,Gen 3.15. 1 Pet. 5.8. ſet on fire from Hell, heated with moſt bitter envy and rage againſt the godly, ſeeking to hinder their welfare, and diſturbe their peace, partly out of ignominy of God, Jeſus Chriſt,Ioh. 16.2. 1 Pet. 4.4. and the worth, and excellency, and uprightneſſe of the Saints; partly out of malice againſt the Saints whom they hate, and whoſe graces, goodneſſe, and outward proſperity they envy,Pſal 38.20. 1 Ioh. 3.12. and ſpecially this great happineſſe, which ſurely God intends his people by this great and long deſired worke of reformation, ſo happily and hopefully begun by the worthies of Iſrael, eſpecially while the Papiſts, Prieſts and J•ſuites, the Devils choiſe inſtruments doe continue among us, we can looke for no ſetled peace and ſecurity, but the worſt they can poſſibly doe: As well may the Lambes live ſafe among Wolves, the Calves among Lyons, Hares among Hounds, and the Dove among Kites, thinke to be quiet, ſecure and ſafe, as the godly thinke to be quiet and ſecure, to enjoy proſperity and peace with wicked men, eſpecially with Rome, while Romes baſtard brood of curſed Impes, the Prieſts and Jeſuites find harbour among us, beſides other exigents and tryals, that God uſually brings his people into for their good in the concluſion, as well as he did Abraham here.
22Yet ſuch is our folly for the moſt part, that we never thinke of trouble till it comes. When the Morning is faire, and the Sun ſhines, we feare not a ſtorme, and ſo are ſometimes taken (as it were) without our cloake. We are wonderfull apt to promiſe peace, health and proſperity to our ſelves, and to put far from us the evill day; but if neither Abraham, nor Jacob, nor Job, nor David, nor others (though the friends of God, and very powerfull with God, beloved and approved of him, men of renowne, Kings and Princes, for outward accommodation in the world, learned, wiſe, great and honourable) could not be priviledged in this particular, but found many and great troubles and tryals, and were brought ſometimes to the uttermoſt extremities, why ſhould any of us (if we be indeed ſuch as we would be thought to be, the children and faithfull ſervants of God) thinke to eſcape ſuch things?
Therefore we ſhould doe wiſely to premeditate of evils, and prepare for them before-hand, and the wiſe-hearted will doe ſo. A prudent man foreſeeth the evill, and hideth himſelfe (ſaith Salomon) but the ſimple paſſe on and are puniſhed. Prov. 22.3.There is the benefit of premeditation and fore-arming our ſelves, we may more eaſily eſcape evils, as a ſtorme foreſeen may be avoyded by flying to a ſhelter. And if troubles foreſeen cannot be prevented or avoyded, yet they may be much more eaſily borne, by being fore-armed by expectation and preparation. A blow foreſeen may be kept off, at leaſt from doing that hurt which otherwiſe it would doe. Great evils, yea ſmall ones, when they come ſuddenly upon us, unexpected and unprepared, they often ſtrike deep, and afflict ſore, more then others that are far greater which we expected and prepared for.
The neglect of this preparation for evill times, is a maine reaſon why even good men are ſo exceedingly perplexed when ſudden evils befall them, ſo unpatient and uncomfortable, and others fall off from the truth and the profeſſion thereof, like the houſe builded on the ſand when a ſtorme came, becauſe they did not before-hand lay a good foundation, thinke what they ſhould meet with in the way to Heaven, and prepare for the worſt.
23Quest. You will ſay what is to be done, that we may be prepared for troubles, that whatſoever troubles may befall us, we may be able with comfort to undergoe them?
Anſw. 1. Firſt and above all, get God to be thy friend,Directions. Rom 8 31. Iſa. 54.17, to be reconciled unto him, and have intereſt in him: For if God be with us (ſaith the Apoſtle) who can be againſt us? what enemy? what weapon can prevaile? If a man be brought into the Mount, into never ſo great troubles, to the uttermoſt extremity, that all meanes, helps and hopes in the world faile him; yet if he have aſſurance of Gods love and favour (who is all ſufficient, and all i•all) all outward troubles and wants will ſeem little or nothing to him. Therefore here Abraham went as willingly into the Mount, and did undergoe this great tryall, with as compoſed and cheerfull a ſpirit, and ſo hath many a faithfull ſervant of God formerly, and of late yeares, went to priſon, to the Pillory, yea to the ſtake, as cheerfull as many a man would goe to his owne houſe. Therefore ſeeke unto God betimes, make thy peace with him, confeſſe and bewayle thy ſinnes, humble thy ſelfe before him, intreat his favour in the Lord Jeſus,Act. 12. as the Sydonians did Herods favour, by the meanes of Blaſtus the Kings Chamberlaine. And this if we doe, be at peace with him while we are in peace and proſperity, he will know our ſouls in adverſity, and we ſhall alwayes have a rocke to ſly unto, in the greateſt waves and ſurges of affliction, and a ſure way to ſave all,Mat. 20.39. even then when we loſe all in the world for his ſake.
2. Fore-caſt the coſt and charge of Religion, and likewiſe the rewards and comforts. Fore-thinke the worſt that may come, the greateſt afflictions, troubles, perſecution, or other tryals that can befall. And thinke alſo of the rich reward and comforts of well doing here and hereafter, and then c•ſt up the accounts, and ſee what a mighty diſproportion there is betwixt the affliction ▪ and troubles here, and glory hereafter: As the Apoſtle did (ſaith he) I reckon,Rom 8.18. that the ſufferings of this preſent time are not worthy to be compared with the glory which ſhall be revealed in us. I reckon, He caſt up all before-hand. In vulgata Edit Roberti Stepha•i.The word〈…〉〈 in non-Latin alphabet 〉ſignifies (not as the vulgar tranſlation renders it, Exiſtimo, I thinke, implying only a probable conjecture, but) a certaine weighing and concluding upon ſound conſideration. As a man that caſts24 up accounts, reckons up all the ſmall ſummes, and layes the particulars together, to ſee what the product or totall is: ſo the Apoſtle caſts up all the particular ſufferings that he had or could ſuffer from the hands of God, Men, Devils, or any other creatures, or any way for righteouſneſſe ſake, and layes all together and then compares that with glory and upon ſound judgement concludes, I reckon that the ſufferings — And ſo muſt we doe, if we would comfortably undergoe the worſt condition, as Paul did. This good adviſe our Saviour gave to his followers, when he ſaw great multitudes, he turned to them and ſaid, Whoſoever doth not beare his Croſſe and come after me,Luk. 14 27.28,•9, 30, 31. he cannot be my Diſciple. Alſo more clearly in the Parables of bu•lding a Towes, and making warre with another King; therefore fore-caſt the coſt, conſider before-hand what you may ſ•ff•r, and the great and incomparable reward of well-doing and ſuffering in a good cauſe.
3. Settle in thy heart a full purpoſe and firme reſolution in the Name of God, to ſtand it out, to undergoe the worſt, come what will come; be it loſſe of credit in the world, loſſe of liberty or wealth, yea, to dye, and to part with all rather then Chriſt and his truth, or betray the peace of the Land, or doe any unrighteous action, reſ•lve to ſuff•r rather then to ſinne. Such a reſolution Paul•ad, when his friends told him that he muſt be bound at Jeruſalem,Act. 21 13. and be delivered into the hands of the Gentiles, and beſought him with teares not to goe up to Jeruſalem, ſaith he, What doe ye meane to weep and to breake my heart? I am ready not to be bound only, but alſo to dye at Jeruſ•lem for the Name of the Lord J••us. C. 20. v. 23, 24.Likewiſe Cap. 20. The Holy-Ghoſt witneſſeth in every City, ſaying, That bonds and afflictions abide me, but none of theſe things move me, neither count I my life deare unto my ſelfe, ſo that〈◊〉might finiſh my courſe with ioy, and the miniſtry which I have received of the Lord Jeſus. Reſolution will carry a man on far, and inable him to undergoe much.
4 ▪ Labour for an habit of Self-denyall. This will be of great uſe, and help us much: Therefore our Lord Chriſt when he exhorted any to follow him in taking up his Croſſe, (i.e.) by a willing ſubmitting to ſuffer and undergoe all troubles, they ſhould meet with in the way to Heaven, gives them this good counſell,25 and commands them to obſerve it, to deny themſelves. Mat. 16.24.If any man will come after me, let him deny himſelfe, and take up his Croſſe, and follow me. Marke the order of the words, and then this will follow, That he that will beare all afflictions and tryals comfortably, and follow Chriſt ſincerely, muſt firſt deny himſelfe. When a thing is dead, you may doe with it what you will, pricke it, or throw it into the fire, it is not moved: ſo it is with the man, whoſe carnall will, reaſon and affections are mortified; when a man is dead to the world, then whipping, buffering, or the fiery tryall of perſecution, which ſtrips a man of all outward things, troubles him not, or very little. Let us therefore labour to mortifie our luſts, to deny our ſelves, take off our hearts and affections from the world, and the things of it, and ſet them upon God, Chriſt, Heaven, and Life eternall, and ſo on the wayes and meanes that will bring us thither; for he that hath learned to deny himſelfe in any thing, and hath his heart weaned from them, will without trouble part with an Iſaac, with any thing at Gods command, ſuffer the loſſe of all with joy, as the faithfull Jewes did, Heb. 10. and regard no bands, afflictions,Heb. 10.34. Rev 12.11. Act. 20.23, 24. or ſufferings, They loved not their lives unto the death. None of theſe things move me (ſaith Paul, a ſelf-denying Chriſtian) neither count I my life deare unto me, &c.
Oh this world is a mighty hinderance to ſuffering! When God cals into the Mount, theſe earthly comforts and contentments are like a great clog on our hearts, and hinder us much. We are wonderfull unwilling to part with a deare friend, eſpecially an Iſaac, a beloved ſonne, or husband, or wife, or our eſtates, preferment, reputation in the world, eaſe, liberty, or any carnall contentments we affect; therefore get thy heart off from thoſe, deny thy ſelfe in thoſe, or whatſoever worldly thing is deare unto thee, and then it will be an eaſie matter with Abraham to follow God into the Mount, to doe or ſuffer any thing at his command, and for his ſake.
5. That a man may undergoe with comfort greater tryals, he muſt begin and exerciſe himſelfe with ſmaller ſufferings to beare them cheerfully. He muſt doe as men doe for temporall skirmiſhes, to ſight with men. Firſt, they learne in private Schooles, and it may be with woodden ſwords, or with blunted points, that26 will doe little or no hurt. They that will be victorious in ſet-battles, doe firſt traine themſelves at home, and ſee how they can carry themſelves, learne their ſeverall poſtures for every ſadden emergent occaſion, ſhoot firſt with powder at marks, &c. So a Chriſtian that would behave himſelfe bravely in Chriſts field, in Chriſts cauſe with Abraham, Job, &c. muſt learne and exerciſe himſelfe at home and before hand; learne to ſuffer at home, and beare the thruſts of woodden Swords: the perſecutions of Proteſtants, the ſcoffes, ſcorns, reproaches, and other vile carriages of carnall Proteſtants, before he enter into the field to encounter the bloody perfections of Papiſts and their Adherents: He that cannot indure the frownes, diſgraces, threats, and ſuch like petty in juries from evill men; prophane wretches though they be great perſons in the world, will never by any ordinary providence ſtand out to ſhed his blood in the cauſe of God, for the Lord Chriſt and his Countries good.
So againe, he that cannot beare petty loſſes, croſſes or troubles, will hardly ever great tryals with more then ordinary aſſiſtance from God. It is therefore good to begin betimes, to accuſtome our ſelves to beare and ſlight all ſcoffes, ſcornes, and cuſtome our ſelves to beare and ſlight all ſcoffes, ſcornes, and frownes of men, cheerfully to undergoe all ſmall loſſes and troubles, & ſicitur ad magna, and ſo we ſhall in time be inabled t undergoe great things with little alteration in our affection, yea, with much patience, cheerfulneſſe, courage and conſtancy.
6. Labour to have a ſtrong well rooted and well grounded faith and love of God and Chriſt.
1. Faith, a well planted and well grounded faith, this will enable to cleave unto God in the hardeſt times, to caſt our ſelves, and rely wholy on his providence, in hope, above hope, when all worldly means, helps and hopes faile.
2. Love,Eph. 3.17. labour to be rooted and grounded in love, as the Apoſtle ſpeakes; what is the reaſon that many fall away in evill times, in times of ſuffering? is it not becauſe they have no true, ſincere love to Jeſus Chriſt and his Truth? Many waters are not able to quench Love, neither can floods of water drowne it. i. e. no afflictions,Cant. 8.6, 7. Rom. 8.37, 38 his cauſe and waies, but as he27 in the Story, if one hand be cut off, he will hold by the other, if that alſo be cut off, he will catch hold with his teeth. He will reſolve with Ruth for Chriſt, and the cauſe of God and his Countries good; Whither thou goeſt I will goe,Ruth 1.16, 17. and where thou lodgeſt I will lodge, where thou dieſt I will die, &c.
Therefore Beloved in the Lord, labour for a well grounded faith, and a ſound, unfained love to God, to Jeſus Chriſt and your Countries peace and welfare; ſound love I ſay (not ſuperficiall, a lip-love, but) a deepe rooted and well grounded love. The reaſon why the good ſeed that was ſowne, and ſprang up quickly, wither'd when the Sunne roſe, was, becauſe it had not ſound rooting, it wanted root; be carefull therefore to have a well grounded love that hath good rooting, root of judgement and root of affection, to have ſuch a love as Chriſt hath to us, even to dye for us, ſo doe you love him ſo, as to be willing to part with an Iſaac, with any thing, be it life it ſelfe for his ſake. Now treaſure up faith and patience and love, as Joſeph did corne ſeeing a day of utterance will come, a day of ſpending not of getting, a day wherein all wee have may bee little enough.
7. To adde one more (for we cannot ſay too much, we cannot be too well prepared for the evill day) I ſay with the Apoſtle, Tut on the whole Armour of God,Eph. 6.11, 12, 13. that you may be able to withſtand in the evill day, and having done all, to ſtand: for we wreſtle not with fleſh and blood, but againſt principalities and powers, &c. If a man be to fight with his enemy in the field, he will put on his armour to defend himſelfe in the beſt wiſe he can, and great reaſon he ſhould doe ſo, his life is in danger. In like manner ſhould the true Chriſtian doe, we in our ſuff rings and tryals, have to encounter, not onely with outward troubles, and inward corruptions, but alſo with Satan, who is not fleſh and blood, but a ſpirit mighty in power and policy, therefore called Principalities, Powers, the Rulers of the darkneſſe of this world, the god of this world, &c. and therefore we have great need to buckle about us all the peeces of our ſpirituall armour, and be well skilled in the uſe of them, and they are theſe 7. The
1. Pecce of the Chriſtians ſpirituall Armour,ver. 14. is the girdle of28 Truth, that is, Ʋprightneſſe, Sincerity and ſingle heartedneſſe, to ſticke to the Truth for the Truths ſake, to take Chriſt for himſelfe, Religion for Religions ſake. A girdle is for uſe and ornament, it is comely and profitable, and ſo is this, it will be of great uſe for a Chriſtian in evill times, as a girdle was in thoſe dayes when men wore long garments, to bind them together that they might better apply themſelves to their worke, runne, goe, or doe any thing which a long looſe garment would hinder: Therefore buckle on this peece of Armour, labour to be ſincere, upright hearted in all your wayes and dealings with God and men, and to imbrace Chriſt, the truth and Religion for themſelves, not for by-reſpects.
2. The Breaſt-plate of Righteouſneſſe or Juſtice,Ver. 14. Put on the Breſt-plate of Righteouſneſſe, ſaith the Apoſtle, Righteouſneſſe or Juſtice (I meane diſtributive Juſtice) whereby a man doth carry himſelfe righteouſly and juſtly in all his wayes toward God and men, giving unto God that beliefe, love, feare, honour, praiſe and obedience that is due unto him, and to men that love, reſpect, obedience, &c. that is due unto him, I meane in reſpect of unfained deſire and endeavour. This is a Breſt-plate, what is the uſe of a Breſt-plate? to guard the heart, liver and other vitall parts from darts, arrowes, ſhot and the thruſts of the enemies: ſo doth Righteouſnes guard a man againſt temptations in times of tryall.
Therfore labor to manifeſt the truth and power of godlines, by an hearty indeavour to walke in obedience to all the commands of God, to give unto God that tribute of praiſe, love, &c. that to him appertaineth and is due, Render to God the things that are Gods. 2 Cor. 1.12.The Apoſtle tels us the benefit of it, when he ſaith, This is our reioycing, (namely in times of affliction and trouble) the teſtimony of our conſcience, that in ſimpl•city and godly ſincerity we have had our converſation in the world; this will comfort and cheere the ſpirit in evill times. Pſal. 110 6. 〈◊〉. 4 6, 7, 8.Then ſhall I not be aſhamed (ſaid David) when I have respect to all thy commandments. So Paul, I am now ready to be offered up, (i. e. to ſhed my blood for the Goſpell and Chriſt) hence-forth is laid up for me a crowne of Righteouſneſſe, &c. But how came he by this comfort and confidence, that he could with ſuch willingneſſe29 ſhed his blood in the cauſe of Chriſt? ſaith he, J have fought a good fight, I have finiſhed my courſe, I have kept the faith, the doctrine and grace of faith. Oh what a comfort will it be to a man in evill times, in all his troubles, that he can truly ſay, I have walked uprightly before God, I have diſcharged a good conſcience in all things, I have lived in all good conſcience towards God, and towards man. Ver. 15.
A 3•. Peece of ſpirituall armour are ſhooes of peace, ſhod with the preparation of the Goſpell of peace, i. e. when a man hath true peace of conſcience and with God, ariſing from the knowledge of the Goſpell, and what God and Chriſt hath done for him. Likewiſe, when he hath true Chriſtian patience, a patient ſpirit to ſuffer any thing for Chriſt and the Goſpell. This will prepare and arme the ſoule againſt all troubles a man ſhall meet with in the way to Heaven; as ſhooes doe ſave the feet, and arme them againſt the prickes and thornes. If a man have no ſhooes, though he may walke well on the ſmooth ground, yet he cannot endure ſharp gravell, prickes and thornes; but he that is well ſhod can tread upon them, and make a ſport of it: So many can endure any reproaches, &c, by reaſon of patience and inward peace:Act. 5.41. Heb. 10.34. that is one maine reaſon why the Martyrs were not moved with perſecution, impriſonment, yea, rejoyced at the ſtake, in the midſt of the flames; therefore labour to be ſhod with the preparation of the Goſpell of peace, to be armed with peace and Chriſtian patience. This will arme a man againſt the prickes.
A 4h. Peece of ſpirituall armour is,Eph. 6.16. The ſhield of faith. Above all (ſayes the Apoſtle) take the field of faith. There is a double faith, hiſtoricall and juſtifying.
Firſt a man muſt have hiſtoricall faith, which is an aſſent to the truth knowne. A man muſt be ſoundly principled and informed in the grounds of the true Chriſtian Religion, otherwiſe he ſhall never be able to ſuffer for the Goſpell of Chriſt, till well grounded in the truth of Chriſt, much leſſe wholly caſt himſelfe upon the goodneſſe of God, and lay down his life for Chriſt. He that would be able to ſ•ff•r for the Goſpell, muſt firſt know and be•ſſ•red that that is the only true Religion, and that the true reformed Proteſtant Religion, which by the goodneſſe of God we enjoy and profeſſe, is evidently grounded upon the30 Goſpell of Chriſt. A man will never ſuff•r for that he doth, unleſſe he hath good ground for what he ſuffers; for what man will lay downe his life for he knowes not what? An ignorant perſon is eaſily ſeduced and d•awne from the true Proteſtant Religion to Popery, becauſe he hath no good ground for his Religion, though there be cleare ground enough for it in the word of G d. a Tim. 1.11.Paul did indeed valiantly ſtand to the truth of the Goſpell: For which cauſe I ſuffer theſe things, Nevertheleſſe I am not aſhamed, marke his reaſon, for I know whom I have beleeved. So againe,Rom. 1.16. I am not aſhamed of the Goſpell of Chriſt, for (ſa•th he) it is the power of God unto ſalvation; therefore he was confident in it, and moſt willing to ſuff•r for it. Labour therefore to be well grounded in the knowledge of the truth, that you may be able to anſwer the adverſ•ry, when he ſhall aske you, why will you run your ſelfe into danger? why will you ſ•ff r? remember your ſelfe, life is ſweet ▪ and the fire is terrible? you may anſwer, why ſhould I not? I know that it is the truth, I can give you good reaſon of my faith from Gods owne word; therefore doe your pleaſure, I will never deny it, or ſhrinke from it.
2. Saving or iuſtifying faith, which we may properly call alſo divine faith, which is a grace of God, whereby a man doth reſt himſelfe on the promiſes of the Goſpell, waiting upon God, for the accompliſhing of them to himſelfe in particular, in Gods due time, by which a man doth ſhrowd himſelfe under the wing of Gods protection, for help againſt all evill and evill ones, and for ſtrength in temptations and tryals. This guards the ſoule as a ſhield and buckler doe the body: It makes God our ſhield and buckler, againſt all the fiery darts of the Devill our adverſ•ry, who is moſt buſie in times of affliction and tryals. Above all, take the ſhield of faith.
This will hold up the head in the midſt of all ſ•fferings and tryals. I had fainted (ſaid David) unl ſſe I had beleeved to ſee the goodneſſe of the Lord in the Land of the living. P•17 13. Heb. 10 37. H•b. 2.4.The iuſt ſhall live by his faith (ſaith the Apoſtle from the Prophet Habakkuk) hee ſpeaks of evill times, when there is nothing to ſupport but his faith in God, as Abraham here. This inables the true Chriſtian to overcome the world,〈◊〉J•h 5.4. in all temptations and allurements from31 the world and evill men. This made Paul and the Apoſtles, and all thoſe worthies mentioned, Heb. 11. ſo couragious in all afflictions and tryals; therefore labour to have a firme faith, in the undoubted accompliſhment of all the gracious promiſes of God in due time.
5. Hope, The Helmet of ſalvation. Eph. 6.17.Hope of Heaven and ſalvation ariſing f•om a true faith in Gods mercy through Chriſt. This ſ•feguards a Chriſtian againſt all aſſaults of Satan and tryals in affliction, as an helmet ſafeguards the head,Heb 10 34 & 11.35. againſt all darts and blowes of the adverſary in the day of battell. What will not a man doe or undergoe, that hath ſome evidence and hope of ſ•lvation? Therefore to faith joyne hope, that as by faith we lay hold on eternall ſalvation, ſo we may by hope patiently wait for it.
6. The ſword of the spirit, which is the word of God. When a man is well verſed in the word, and doth make that the rule of his life, to be guided and governed by it in all things, and doth anſwer all temptations, carnall friends, and their reaſonings, as our Saviour did Satan, with a Scriptum eſt, It is written, thou ſhalt not doe this or that. This will firſt backe temptations to evill, as a ſword held to the breaſt of a theefe, will (if any thing will) keep him from doing that miſchiefe he intends. 2. It ſerves to direct a man in all conditions how to carry himſelfe, Pſal 119. Thy word is a light unto my paths, and a lanthorne unto my feet,Pſ. 119.105. & 99.104. it giveth underſtanding to the ſimple, &c. 3. It comforteth the upright with it's moſt gracious and moſt ſweet promiſes: ſo it did David, In the multitude of my thoughts within me,Pſ. 94.19. thy comforts delight my ſoule. When David was caſt downe with manifold ſtraits and troubles on every ſide, that he knew not what to doe, the word afforded him ſweet comfort. Againe,Pſ. 119 92. Ʋnleſſe thy Law had been my delight I ſhould have periſhed in mine afflictions. Againe, Though I walke in the vall•y of the ſhadow of death, I will feare none evill, for thy rod and thy ſtaffe they comfort me: The rod and ſt•ff•is the word of God, eſpecial•y the promiſes that are as a ſt•ffe to truſt upon. It is of ſingular uſe, as alwayes, ſo eſpecially in evill times to a gracious heart; therefore take to you this weapon alſo, labour to have the word of God dwell in you richly, (i. e. ) plentifully, to be well skilled and verſed in it,Col. 3.16.32 that you may have it ready upon all occaſions, to make uſe of it.
7. To th•••ſt adde Prayer. 〈…〉Praying (ſaith the Apoſtle) al•ay••〈◊〉. We••y not at any time, much leſſe in times of tryall,〈…〉bo•tomes, r•lye on our owne ſtrength, but〈…〉he will inable us to undergoe all ſuff rings and〈…〉••nnot ſee how the Martyr, could poſſibly end•re〈…〉••ous flames, if they had not often and earneſtly b•ſought〈◊〉to prepare them for evill times, and inable them to undergoe them to his glory, and with comfort to themſelves and others; therefore labour to get and buckle on all thoſe peeces of ſpirituall armour, and to uſe them, and that with prayer; for to have this ſpirituall armour, and not to uſe it, is like the foole in the Proverbs,P•. ••.17.16. that hath a price in his hand, but hath not the wit, or an heart to uſe it; to have a ſword and not draw it, when his enemy aſſaults him. Yet ſo it is, that many Chriſtians who have this rich and precious armour, that is more precious then gold (as is ſaid particularly of faith) doe for want of a right uſe of it,2 Pet. 1.1. live uncomfortably, and carry themſelves unevenly in evill times, are well nigh overwhelmed ſometimes; therefore I beſeech you be carefull to get and uſe theſe graces and peeces of ſpirituall armour, that you may be able to ſtand, and with comfort to hold up your heads in evill dayes. That is the ſecond uſe we ſhould make of this point, to prepare for the Mount for evill and hard times.
Thirdly,Ʋſe 3. This point ſhould teach us not to marvell, much leſſe murmure, if great afflictions and troubles doe come, whether perſonall or Nationall. Thinke it not ſtrange (ſaith the Apoſtle) concerning the fiery tryall, which is to try you, as though ſome ſtrange thing h•ppened unto you. Though a man ſhould be brought to this exigent, That either he muſt part with his liberty, goods, reput•in the world, life and all, or deny the truth, and diſobey God; yet he ſhould not thinke it ſtrange, much leſſe murmure, but cheerfully undergoe it. It is no ſtrange thing to be brought into ſtraits and troubles, to be afflicted, yea ſometimes to be brou•ht into great extremity: It is ordinary, it hath often been ſo with the Church of God, in all ages, as well as with particular perſons, as all thoſe inſtances above mentioned, and this33 Nation can witneſſe by often experience, by reaſon of the many malicious deſignes of malignant and bloud-thirſty Papiſts, who of all enemies the Chriſtian Church hath, are the moſt cruell, bloudy, inhumane and barbarous, as bad or worſe then the Heathens and Pagans ever were to the Jewes under the old, or Chriſtians under the New Teſtament.
Therefore let not us or any wonder at it, as if a ſtrange thing happened to us, ſuch as never or rarely fals out to any, much leſſe faint under it, and murmure or repiue, but with cheerfulneſſe, courage and conſtancy undergoe it.
Motives not to murmure, but cheerfully undergoe afflictions and tryals, Ioh 16.33. 1 Theſ. 3.3. 2 Tim. 3.12.Therefore conſider 1. That afflictions and troubles are the lot of the godly, Pſal. 125.3. The rod (i.e. affliction, troubles, perſecutions) of the wicked ſhall not reſt upon the lot of the righteous, leſt the righteous put forth their hands to iniquity. In the world ye ſhall have tribulation (ſaid our Saviour) That no man be moved by theſe afflictions; for you your ſelves know that we are appointed thereunto. All that will live godly in Chriſt Jeſus ſhall ſuffer perſecution, if not of the hand, yet of the tongues of evill men, and ſometimes great ſtraits and extremities. It is the common lot of all his people. There is no temptation hath befallen you,1 Cor. 10.13. but ſuch as is common to man, ſaith the Apoſtle, even the Prophets themſelves, thoſe extraordinary ſervants of God, Abraham Gods faithfull ſervant, friend and favourite, likewiſe Jacob, Job, Daniel, David and others. David, though a King, was the Song of the drunkards, and Job the greateſt and godlieſt man in the Eaſt, was laughed to ſcorne; Jeremy was had in deriſion daily: So the Apoſtles, thoſe immediate followers, and ſpeciall Embaſſadors of the Lord Jeſus, and if they ſuffered ſuch things, and were ſubject to the rage of moſt malignant and impetuous enemies, ſuch as Pharaoh, Nebuchadnezzar, Rabſhecah, Haman and their adherents, ſhall we thinke it ſtrange, marvell, much leſſe murmure, if the like condition from the like enemies befall us? or if we ſuffer other grievous tryals from the hand of our wiſe and good God?
Yea the Lord Jeſus, the beloved of the Father, the firſt borne of God, the firſt borne of all his ſonnes, and the firſt borne of all creatures, the glory of the Father eſcaped not, he dranke of the cup of affliction, he tooke not a ſippe, but dranke deep (deeper then ever any of his did, not of mans ſimply, but of Gods divine32〈1 page duplicate〉33〈1 page duplicate〉34wrath, not for himſelfe, but for us, not by conſtraint, but willingly. Joh. 18.11.Shall I not drinke (ſaid he) of the cup my Father hath given me? He ſuffered the vials of Gods wrath, the extremity of his fu•y,Lam. 1.12. never any ſuff•ring like his, and ſhould we thinke it a ſtrange thing to ſu•fer? Should not the Souldiers follow their Captaine and Leader? Is it not well that we fare no worſe then our Lord and Saviour? Joh 15.18.19.20.If the world hate you (ſaid our Saviour) you know it hated me, before it hated you If yee were of the world? the world would love it's owne. Remember the word that I ſaid unto you, The Servant is not greater then the Lord, If they have perſecuted me, they will alſo perſecute you.
And therfore ſeeing it is common, that the very beſt, moſt faithfull and renowned ſervants of God, and the Lord Chriſt himſelfe have ſu•fered much, bin ſometimes brought to great exigents, we ſhould chearfully undergoe whatſoever evils we meet with. A common lot no man ſhrugs at; who quarrels Summer for heat, or Winter for cold, though it be ſometimes more then ordinary, ſeeing it is a common lot? who is angry, becauſe he hath as many fingers and toes, and other members, as other men have, ſeeing there is uſe of all the members, an•they ſerve to make the perfection of the whole man? ſo afflictions and troubles wiſely managed, do helpe to make a man a compleat Chriſtian, That yee may be perfect (ſayes the Apoſtle James) entire and wanting nothing,Jam 1.3, 4. entire for parts, not for degrees of obedience; why then ſhould any ſhrinke, much leſſe murmurre at them?
2. Conſider that afflictions and troubles come not out of the duſt, but from God: what or whoſoever be the inſtruments, yet God, a good, wiſe and gracious Father is the authour of them. Is there any evill (viz. of puniſhment) in the City and the Lord hath not done it?Amos 3 6 De•t 32 3•. 2 Ch. 〈…〉.13, 14. ſaith the Prophet. I kill and I make alive, I wound and I heale (ſaith God) therfore this ſhould make us, not onely patient, but chearfull alſo under afflictions, as it did Job, when God had by the Sabeans and others taken away all his Cattle, a mighty Eſtate, Servants and Children, ſaith he, N•ked came I out of my mothers wombe,J•b. 〈…〉 and naked ſhall I returne thither: The Lord gave, and the Lord hath taken away, bleſſed be the name of the Lord. He did not cry out of misfortune or ill35 luck, curſe the Divell, rayle at the Chaldeans, or others, but patiently receives it as from God himſelfe, and willingly ſubmits to his will, The Lord gave, &c. So did David,Pſal. 39 9. I was dumbe and held my peace, becauſe thou Lord did deſt it.
And the Lord doth juſtly and in mercy to his.
1. Juſtly, though evill men doe what they doe againſt the godly, moſt unjuſtly againſt all right and reaſon, yet God doth it moſt juſtly. Righteous art thou ô Lord (ſayes David) and righteous are thy iudgements. Pſal. 1•9.117. & 45 17. Rom. 2.6, 11.The Lord is righteous in all his wayes and holy in all his workes. For with God is no respect of perſon. Therefore we ſhould patiently beare all afflictions and troubles whatſoever, becauſe we ſuffer juſtly and moſt deſervedly, the Lord is righteous in afflicting us.
2. God afflicts his people in mercy, out of love to them, and for their good, though their adverſaries doe it out of malice and rage againſt them, yet God doth it out of love and in mercy to them, that they may not periſh. Heare what Paul ſaith, When we are iudged, we are chaſtened of the Lord,1 Cor. 11.32. Heh. 12.5, &c. that we ſhould not be condemnea with the world. Againe, My ſonne, deſpiſe not thou the chastening of the Lord,ver. 10. nor faint when thou art rebuked of him, for he chaſteneth us for our profit, that we might be partakers of his holineſſe. The Lord uſeth afflictions and all troubles that befall his children, as the wiſe Phyſitian doth phyſick, to cure diſeaſes, and as the Chyrurgian doth lancing, ſcarifying and plaiſters, to let out corrupt matter and heale his Patient.
3. Conſider the neceſſity of ſuffering and tryals, it cannot well be otherwiſe in reſpect of our condition, in reſpect of our enemies, and the place where we live.
Firſt, in reſpect of our condition, both preſent and future in Heaven,
1. In reſpect of our preſent condition. The faithfull, the godly are Souldiers, Labourers, Sowers, &c. Now conſider all theſe, and ſee if there be not a kind of neceſſity, in reſpect of their condition of meeting with troubles.
1. The true Chriſtian is a Souldier, and a Souldier muſt meet with ſtraits, hard ſervices ſometimes, fight hard before he gets the victory, endure blowes and dangerous wounds ſometimes,36 runne through the pikes (as we ſay) before he gets the victory, ſo muſt a Chriſtian. A Chriſtians life is a warfare, and you know, it is no new thing for Souldiers, to heare the Drum beat, Trumpets ſound, the Cannons roare and Bullets fly about their Ears and Heads, and ſomtimes dangerouſly pierce their bodies; ſo it is not to be wondred at, much leſſe murmur'd at: If Satan and evill men let fly at us; if afflictions and troubles come: Therefore if we be Chriſts Souldiers, let us looke for ſuch things, make a ſure account of them, yea, and ſometimes to have them thick and three-fold like Jobs Meſſengers.
2. A true Chriſtian is a Labourer. A Labourer muſt work early and late, labour hard, undergoe much paine and travell: So the husband-man muſt not onely worke hard, but endure many a cold blaſt, many a ſtorme before he gets the crop into the Barne; ſo the godly muſt looke to undergoe many a hard ſervice, indure many a ſtorme of affliction, before he comes to the harveſt, to triumph in Heaven. This in reſpect of our preſent condition.
2. In reſpect of our future condition. Heaven is a time of reſt, of triumph, and reaping a harveſt: Now reſt is after motion, and there can be no triumph before victory, and no victory with ſitting ſtill,Quies eſt finis motus. without blowes, Before a man can reape he muſt endure a great deale of labour, wet and dry, heat and cold, hunger and thirſt: a husbandmans life is a laborious and painfull life; and ſo it muſt be with the true Chriſtian before he comes to tryumph and reape the fruits of a ſound profeſſion, and a wel-led life in Heaven. Thus in reſpect of our condition both preſent and future.
Secondly, in reſpect of our enemies, it cannot bee otherwiſe.
1. The Divell a moſt implacable enemy, who continually goeth about like a roaring Lyon,1 Pet. 5.8. ſeeking whom he may devoure, by all wayes and meanes, and at all times, ſeeking to marre our peace, imbitter our lives, yea, to deſtroy our ſoules.
2. Wicked men have a moſt invenomed nature (all of them) againſt godlineſſe and an inveterate enmity againſt the37 righteous, though they doe not alwayes equally ſhew it; God reſtraines them all more or leſſe, for the good of his people, there ſhould otherwiſe be no living for the righteous upon the earth among evill men: and of all Sects and Religions, none are more cruell and blood-thirſty then the Papiſts are, eſpecially the Prieſts and Jeſuites, and therefore it cannot be expected, but that the godly ſhould meet with troubles in this world, in reſpect of our malignant enemies, even all the troubles they can procure.
Thirdly, In reſpect of the place where wee live, likened to a Wilderneſſe, to a Sea. As it was with Iſrael when they went out of Aegypt to Canaan, they went through the Wilderneſſe: So muſt the faithfull Iſrael of God doe now, to goe to Heaven, paſſe through the Wilderneſſe of this world. Now in a Wilderneſſe there are Bryars and Thornes, Wolves, Beares, Lyons, Serpents, &c. and it is not ſtrange for the honeſt Traveller to meet with ſuch creatures there; even ſo the godly meet with ſuch kind of men in this world, who are ever and anon ready to vex, trouble and devoure them. David ſaith, My ſoule dwelleth among Lyons. Pſ. 57.4. & 22.21.Wicked men are in the ſacred Scriptures, likened to, and called Lyons, Doggs, Wolves, Vipers, Serpents and almoſt all manner of ſavage beaſts, becauſe they have the like evill diſpoſitions, and doe like actions, and the godly are compared to Lambes, Doves, Sheepe, and other ſuch like harmleſſe, profitable creatures, no marvell then, if the godly be aſſaulted and put hard to it many times by evill men.
The world is alſo likened to a Sea, and we ſayle (as it were) in the barke of our fraile bodies, now what is more uſuall then to have windes and ſtormes at Sea? to be toſſed to and fro, to meet with foule weather? to heare the waves roare and rage and daſh into the ſhip, alſo ſometimes to light on the rocks, yea, to ſuffer ſhipwrack on the rocks and dangerous ſands? So if (as we ſayle in the barke of our fraile bodie towards Heaven) the windes blow, and ſtormes ariſe, ready to ſinke our ſhip or ſplit her on the rockes, is it any new or ſtrange thing that wee ſhould be much moved at it? It is therefore a point of wiſedome to prepare for, and patiently undergoe what38 cannot be avoided; many Heathens have on this conſideration undergone much, and why ſhould not Chriſtians much more make a vertue of neceſſity?
4. Conſider the nature of theſe troubles, they are light and ſhort.
1. Light,2 Cor. 4 17 Take them at the worſt they are but light afflictions,〈…〉〈 in non-Latin alphabet 〉, light in compariſon of what we deſerve, and what our Saviour ſuffer'd for us, and what wicked men muſt for ever ſuffer in hell; and light alſo in that they doe but touch the body, they cannot properly pierce into the ſoule, ſo as to deſtroy it, they hurt but the outward m•n, and wound that at moſt and worſt they can doe, they may annoy, yet they doe not deſtroy the ſoule, prejudice it's eternall welfare; but wicked mens troubles many times wound the ſoule, pierce into the very ſoule, and deſtroy that, and though they be free from bodily troubles, yet they have crazy conſciences which ſometimes wound them ſore, and a wounded spirit who can beare?Rom. 8.28. Pro. 18.14. or what can it beare, as the Originall hath it. So long as the ſpirit is ſound, conſcience cleare and good, it will ſuſtaine it's infirmity, i e. whatſoever outward trouble may befall; as a ſound ſhoulder will beare a great weight with elſe and pleaſure, whereas a broken, bruiſed or diſ-joynted ſhoulder, will cry out and ſhrinke under every little thing. All the daies of the afflicted are evill, but he that is of a merry heart, hath a continuall Feaſt. A cleare and ſound conſcience is as a Feaſt in the middeſt of all outward troubles, yea, and better then a Feaſt for it is continuall.
The truth is, it is guiltineſſe of conſcience that makes afflictions heavy; to a ſound and good conſcience great afflictions and tryals many times ſeeme as nothing, and are undergone with a great deale of cheerfulneſſe and courage, but when God plagues a wicked man, if conſcience be not ſeared or a ſleep, or benummed he hath a double burden to beare, the weight of affliction and a guilty conſcience, which is moſt grievous.
2. As they are Light, ſo alſo ſhort and momentary. The rod of the wicked ſhall not reſt on the lot of the righteous. Pſ 125.3.This light affliction (ſaies the Apoſtle, which place alſo clearly proves the former branch) which is but for a moment. The originall differs39 ſome thing in words from our tranſlation, but nothing from the true ſenſe and meaning. 2 Cor 4 17〈…〉〈 in non-Latin alphabet 〉. I••. 54 7. Rom. 8.18.For a ſmall moment have J forſaken thee, but with great mercies will I gather thee, ſaith the Lord to Iſrael The troubles of the godly are indeed〈…〉〈 in non-Latin alphabet 〉, ſufferings, yet they are but〈…〉〈 in non-Latin alphabet 〉, the ſufferings of this preſent time, ſaith the Apoſtle to the Romans.
So that theſe afflictions, though they may be ſharpe, yet they are but ſhort, and if they continue to the uttermoſt they poſſibly c•n doe, it is but till death, they end with death. There the wicked ceaſe from troublingJob 3.17, 18, 19. and there the weary be at reſt: there the priſoners reſt together, they heare not the voyce of the Oppreſſour: The ſmall and the great are there, and the Servant is free from his Maſter, ſaid Job long agoe. Death though it doe indeed begin the wicked mans miſery, yet it puts an end to all the godly mans ſuffering, they end with his life and doe increaſe his glory, makes Heaven more ſweet and welcome. Our bodies are but earthly Tabernacles, now a Tabernacle if generally, yet it cannot laſt long, but if furious windes and ſtormes blow, it will quickly fall, and ſo it is with our bodies. The afflictions and troubles of this world are viſible, ſeene on the body, eſtate, &c. therefore not to be regarded, becauſe temporall, but the things which are not ſeene are eternall. 2 Cor. 4 18.Therefore ſaith the Apoſtle, Let them that weepe, be as though they wept not, but things that are inviſible are to be regarded,1 Cor. 7.30. and ſeriouſly thought on, the wrath of God, the pains of hell; ſo Heaven, l•fe and glory are eternall, theſe we ſhould much thinke of, and labour to live accordingly.
5. Conſider this alſo, that it is a great honour to ſuffer for righteouſneſſ, to be ſingled out to be the Lords Champion, to ſhew forth Gods wiſdome, power and goodneſſe in his ſervants. All the Saints have not the honour, to be ſingled out with Abraham, that the world may ſee the truth and ſtrength of their faith, patience, love to God, &c. Gal 6 17.To beare the markes of the Lord Jeſus is a ſingular priviledge; the Apoſtle himſelfe boaſts of it, as a ſpeciall honour to him, Gal. 6. To you it is given in the behalfe of Chriſt, not onely to beleeve on him, but alſo to ſuffer for his ſake, ſaith Paul. All his people are tryed and ſuffer more or leſſe, but not very many are ſingled out to be the Lords champions40 as was Abraham, Job, the Martyrs and ſome others; therefore the Apoſtles (though uſed as rogues, whipped) went away from the counſell,Act. 5.4. reioycing that they were worthy to ſuffer ſhame for l••Name, not becauſe they were worthy to ſuffer, but becauſs (marke it) they were counted worthy to ſuffer — It was a great honour for them to ſuff•r for the Lord Jeſus, and in his cauſe: It is an honour to God, they honour him by ſuffering in his cauſe, and for his ſake, and they that honour him, he will honour, and have others honour them. Receive him therefore in the Lord with all gladneſſe (ſaith the Apoſtle) and have ſuch in reputation,1 Sam 2.30 Phil. 2.29, 30. the reaſon, becauſe for the worke of Christ, he was neare unto death.
So God will honour them hereafter, If we ſuffer with him, we ſhall alſo be glorified with him. Rom. 8.17. Rev. 3 4. & 6.11.They ſhall walke with me in white (ſaith Chriſt) for they are worthy. They ſhall have long white roabes given them, i. e an honourable name (as ſome doe expound it) and not amiſſe: So that God hath his ſpeciall honour and dignity for ſuch. Here Abrahams faith and obedience is recorded to his everlaſting praiſe. Therefore our Saviour pronounceth ſuch bleſſed:Luk 6 22, 23. Mat. 5.11, 12. Bleſſed are you when men ſhall hate you, and you and perſecute you, and ſhall ſay all manner of evill against you falſly, for my Name ſake; Reioyce and be exceeding glad, for great is your reward in Heaven.
Laſtly by way of motive, conſider the bleſſed fruit and iſſue of all afflictions, troubles and tryals to the godly, here and hereafter, how great and grievous ſoever they be for the preſent.
1. All ſufferings and tryals make way for a greater good, to humble his people, make them more fit for mercy, to manifeſt their ſincerity, and the ſtrength of their graces to themſelves and the world, to increaſe and brighten their graces, and conſequently their comforts, to purge out ſinne and corruption, and make them more pure and precious like the refined gold, to wean them from the world,Iob 23.10. make them more heavenly minded, &c.
Alſo the afflictions and troubles of the Church (as now in Germany, in Ireland, and in England) tend to fit them for greater41 mercy, for Chriſts government and Ordinances in a more excellent manner (I truſt) then ever we yet enjoyed them, alſo to purge and cleanſe his Church. I dare confidently affirme it, That Reformation ſhould never have been raiſed up to that bleſſed and deſired hight (which in all probability, it is likely through Gods goodneſſe to come unto) had not the malignant enemies of the Church, the Papiſts, and the Prelates, and popiſh Party their Abettors, been ſo buſie againſt the Church, Chriſts people, Ordinances and power of godlineſſe, as they have been and daily are. Bleſſed be God that doth and will bring good out of evill, light out of darkneſſe, and turnes the counſels of Achitophels into fooliſhneſſe, and miſchievous plots of wicked Hamans, to their own hurt and his peoples good, and makes the rage of men turne to his glory. This beleeve, wait, pray and praiſe God for.
2. The troubles and tryals of the faithfull will likewiſe make much for our future good, both in point of honour (as hath bin ſhewed) and of benefit it will bring glory, eſpecially ſuffering for righteouſneſſe ſake, and the truths ſake. Rom. 8.17. 2 Tim. 2.18. 2 Cor. 4.17.If we ſuffer with him (ſayes the Apoſtle) we ſhall alſo be glorified with him. Againe, This light affliction, which is but for a moment, worketh for us a for more exceeding and eternall weight of glory. The affliction is but ſhort and light, but the reward is exceeding great and laſting, no leſſe then glory, which is the higheſt pitch of all honour and felicity. Here is glory, and more, a weight of glory, and if there were but an equall weight of glory to ſuffering, the difference would be exceeding great, ſeeing as one dram of gold is more worth then many pounds of lead: ſo here, where there is (if I may ſo ſay) a pound of glory for a pound of ſuffering; yea exceeding much more (marke the words) a far more exceeding weight of glory (the Originall is) exceeding full and expreſſive and which maketh all compleate, it is eternall. 〈…〉〈 in non-Latin alphabet 〉, excel•enter excellent••gloriæ Pondus. Beza.
This was it that did encourage the Martyrs moſt willingly to goe to the priſon, to the ſtake, the Chriſtians to cry out to the perſecutors of their brethren, when they carried them to the priſon, to the ſtake, and places of ſuffering, Sum &•go Chriſtianus, I alſo am a Chriſtian, even longing to ſuffer with them, and ſome have wept much, becauſe through a miſtake, they have been ſent backe againe from the ſtake to the priſon, or kept from42 ſuffering. We glory in tribulation, ſayes the Apoſtle. This was it that made Moſes when he came to yeares,Rom. 5.3. refuſed to be called the ſon of Pharaohs daughter, chuſing rather to ſuffer affliction with the people of God, then to enioy the pleaſures of ſinne for a ſeaſon; eſteeming there proach of Chriſt greater riches then the treaſures of Egypt, and the faithfull Jewes to ſuffer the spoyling of their goods with ioy. 〈◊〉10.34And the Lord Chriſt himſelfe, for the ioy that was ſet before him, endered the croſſe,〈◊〉122. and deſpiſed the ſhame. Let us conſider thoſe things to ſtay our hearts, make us patient, and with cheerfulneſſe and courage to hold up our heads in the evill day.
All which may afford comfort to the people of God (it is the Scripture phraſe) Heb. 11 25. in the midſt of all their ſufferings, when they conſider the bleſſed ends, fruits and effects of afflictions and tryals ſanctified (as they are to all the faithfull) ſo farre are afflictions and ſefferings, even the moſt grievous tryals, from being a ſigne of Gods wrath, and an Argument that they are none of his, becauſe they ſuffer ſuch things, that it is rather an Argument of Gods ſpeciall favour and love towards them: It was ſo with Abraham here, Jacob, Job, David, Paul and others, and with the Church of God in Egypt, in the Wilderneſſe, in the land of Canaan, in the time of the Judges and of the Kings, notwithſtanding all their ſufferings, yet were they ſtill Gods peculiar people; and ſo it was with the Apoſtles and primitive Chriſtians, and ſo along up hitherto: Yea this very thing to have bitter adverſaries for righteouſneſſe ſake, and Religion ſake, and to have troubles and tryals in the world, is an evident Argument of Gods ſpeciall favour to ſuch. Be in nothing terrified by your adverſaries, which is to them an evident token of perdition,〈◊〉1.28. but to you of ſalvation. That the ſpirit and rage of Devils and wicked men, is bent againſt none ſo much, as againſt the Church and godly in it,Luk. 21.1•, 13. and moſt againſt the moſt eminent of them, They ſhall lay their hands on you (ſaid our Saviour to his Apoſtles) and they ſhall per ecute you, delivering you up into the Synagogues, and into priſons, &c. If you were of the world, the world would love it's owne;Ioh 15.19 but becauſe ye are not of the world, but I have choſen you out of the world, therefore the world hateth you.
There is a great controverſie between us and Rome, whether43 theirs or ours be the true Church of Chriſt, and they or we the true Chriſtians; therefore they produce a great Catalogue of Catholiques (as they would be called) Kings, Princes, and others of note, that have wonderfully flouriſhed, victoriouſly warred, and in their battels become victorious Conquerours. Bellarmine ſhewes how Abraham, Moſes, Joſhuah,Vlti•a Eccleſiæ nota eſt fælicitas temporalu. Bel. de notis Eccieſ. and ſo along to the Macchabees, that very many, that feared God were victorious and proſperous. And thence he goes to Eccleſiaſticall ſtories, and all to prove that proſperity and outward felicity it a note of the true Church; and indeed, ſo it may be of the true malignant Church, not of the true Church ſimply, ſo called, not of the Church of Chriſt. It may be anſwered, That many very wicked men have warred victoriouſly, and proſpered, as did Saul, Ahab, Senacherib, Nebuchadnezzar, and others: This is (as Salomon ſpeaks) to anſwer a foole according to his folly. 2. Nothing is more apparant then this, That the true Church of God, both Jewes and Chriſtians, have often been put to the worſe, and grievovſly afflicted by the Pagans and Heathens, That the moſt renowned ſervants of God have ſuffered great things, been brought to grievous exigents divers times, as Abraham, Job, David, &c. and yet were the deare ſervants and children of God, the dearly beloved of his ſoule:Heb. 12.5. &c. God ſcourgeth every ſonne whom he receiveth, and lets none goe without afflictions but baſtards. The Scripture runs much upon this, to ſhew that proſperity is a note of the wicked, and afflictions a note of the godly; Wherefore comfort your ſelves with theſe things.
Fifthly and laſtly, Seeing we are here ſubject to troubles,Ʋſe 5. even the moſt grievous, to be brought into the Mount, into extremities, this ſhould make us to thirſt and long after Heaven, to ſet our hearts upon, long after, and labour for that happineſſe and ſecurity of the Church in Heaven, where there is no trouble, no enemy that can approach or doe any hurt, neither man nor Devill; where there ſhall be no more any grieving thorne, or pricking bryar, yea, where ſinne ſhall be no more. Here the godly are ſubject to afflictions and troubles, even the moſt grievous, to the rage of malignant and mighty enemies, proud, inſolent adverſaries, ſuffer many things from their tongues, that are ſet on fire from Hell, are full of poiſon, and are as ſharp ſwords; and from44 their hands alſo, whoſe ſingers itch at the righteous, are brought ſometimes into great ſtraits and exigents, even to the utmoſt extremity, that if God ſet not in, they are gone and periſh, or are undone in the world, all outward comforts are loſt, beſide the inward troubles and perplexities of conſcience many times: Ba•there all enemies ſhall be far off, all evils removed, all teares wi•ed from the Saints eyes, all cauſe of ſorrow done away, yea ſinne it ſelf•ſhall be utterly aboliſhed, there ſhall be an abſolute freedome fr•m all evils both of ſinne and puniſhment, and all feares of evill, with a bleſſed fruition of Gods face and glorious preſence, with full delight for evermore. And therefore it is called, The triumphant Church, becauſe the Saints ſhall triumph over all enemies and evils. This ſhould make us to long and labour after Heaven, with Paul, willing to be diſſolved, and be with Chriſt,Phil. 1 21. Pſal. 4•.2. which is beſt of all, when divine providence ſhall ſee good and ca•l for us, to ſay with David in his abſence from the place of Gods ſpeciall preſence, When ſhall I come and appeare before God? and with them under the Altar, How long Lord, holy and true, and with the Church,Rev. 22.10. Come Lord Jeſus, come quickly! And here I deſire to leave you awhile in your moſt ſerious thoughts, longing deſires, and labouring after Heaven, where there is fulneſſe of joy in the preſence of God,Pſal. 16.11. and pleaſures for evermore.
And thus much on that firſt point or obſervation (which is much more then I at firſt intended,Ʋſe 5. but the worke in the doing multiplyed under my hand, like the widowes oyle) now through the goodneſſe of God, I come to the ſecond Propoſition or Point obſerved (of which, as alſo of the third, more briefly) that I ſeem not to be too long on this Subject,
That God will be ſeen in the Mount, He will help and deliver his people in their extremities and troubles. Doct. 2.
In this point before I come to application, take notice of theſe 3. things:
- 1. The truth of the point, That God will help and deliver his people in their extremi•ies.
- 2. How he uſually doth it, by what wayes and meanes. And
- 3. Why he will doe ſo.
1. That God will be ſeen in the Mount. God doth help and deliver45 his people in their extremities, though the Text be moſt cleare and full, yet ſee it made good in a few inſtances inſtead of many.
1. Of particular perſons, Therefore call to mind Gods great mercy to Abraham here, when it was come to the very laſt minate of time; to Jacob,Gen. 32.3.6. & 33.1. when his brother Eſau was come even to him with 400. men in a poſture of warre; to Lot, when he was taken and carryed away priſoner by the Kings;14.12, 13, 14. 1 Sa 23.26, 17. Ionah 2.1, 10. H•ſt 6. •, 4, 10. D•n. c 3 & 6. Act. 12. to David when encompaſſed by Saul and his men in the Wilderneſſe of Maon; to Jonas, after he had been three dayes and three nights in the Whales belly; ſo he delivered Mordecai, the very ſame day he ſhould have been hanged by wicked Haman; the three children out of the fiery fornace, and Daniel out of the Lyons den; Peter the very night before hee ſhould have beene brought out to the people, to be condemned and executed.
2. Of delivering the whole Church or great multitudes of his people together. Exod. 6.7 & 7.45.13 3. v 14.10. Cap 16 2, 12.We read of Gods delivering Iſrael out of Aegypt in the height of their miſery, with a mighty hand. Againe, at the red Sea, when they were in a mighty ſtrait, bringing them through the red Sea, relieving them extraordinarily in the Wilderneſſe, when in great want of bread, fleſh and water: c In the time of the Judges, and in the dayes ofdd2 Chr. 14 6.11 Aſa,ee— 13 13. Abijah,ff— 20.12. Iehoſhaphat, and inggH•ſt. •.12. & 7.5. Heſters dayes. Many more Examples to this purpoſe may be given, but theſe may ſuffice. This is the firſt, That God doth helpe and deliver his people, God is ſeene in the Mount. Now
Secondly, How God is ſeene in the Mount, how he ſhewes himſelfe in their extremities, and that is two wayes,
- 1. In ſupporting them in the Mount. And
- 2. In delivering them out of the Mount.
1. God is ſeene in ſupporting his people in their troubles and extremities, they ſinke not under them, but hold up their heads and reſolve to cleave unto him and wait upon him, as he did Iob who reſolved. Though the Lord ſlay me, yet will I truſt in him. Iob 13.15. Pſ. 37.17, 14.The Lord upholdeth the righteous, though he fall (viz. into great te•tations and troubles) he ſhall not be utterly caſt downe, for the Lord upholdeth him with his hand. Even in ſpirituall deſertions46 there is ſtill a ſecret hand of God which doth uphold them, that they doe not wickedly depart from him, nor frowardly behave themſelves in his Covenant; but there is ſtill a generall recumbency and relying upon God, till be have mercy upon them and deliver them: And ſometimes the Lord fils their hearts fulleſt of inward comfort, when their outward condition is moſt grievous, as was to be ſeene in the Martyrs.
2. God is ſeene in the Mount of extremity in delivering his people out of their troubles and ſtraits, and that divers wayes, I ſhall mention the moſt and principall of them, and they are theſe,
1. By weakening ſtrong means againſt his Church or people God delivers them and that eſpecially 5. wayes.
1. By ſtriking ſuddain feares and dreadfull apprehenſions into them, like that into the Canaanites, The terrour of you is fallen upon us (ſaid Rahab) and the Inhabitants of the Land faint becauſe of you. Joſh 2.9.11.Aſſoone as we heard of theſe things, our hearts did melt, neither did there remaine any more courage in any man, becauſe of you. So the Midianites by a caſuall dreame of one of their company,Jud. 7.13, 17. were ſo frighted, that though an innumerable Army, yet they were not able to ſtand before 300. unarmed men. So the Moabites were ſtrangely overcome and Iſrael delivered from their deſignes,2 Kin. 3.22,•3. by reaſon of the ſeeming colour of blood on the water, occaſioned by the reflection of the Sunne beames ſhining upon it. And thus he dealt with the Duke of Ireland and his Army,Relation of the Parl. begun at Weſt•min. 1386 p. 17. when with the forces raiſed in Lancaſhire, Cheſhire and Wales, he came up towards London againſt the Parliament, their great ſpirits were ſo benummed, diſcouraged and amazed at the ſight of the Appellants Army, that when they ſhould give the aſſault, (God not ſuffering the effuſion of blood) they ſtood ſtill making no ſhew of reſiſting, but without any fighting ſlung downe their armes, and yeelded themſelves to the mercy of the Lords Appellant. This is one way.
Secondly, God ſometimes weakens the Adverſaries power, and delivers his people,Exod. 14.25. by ſpoyling them of their inſtruments, which are very helpefull to them: So God tooke off the wheeles of Pharaohs Chariots, and made them drive heavily, ſo that they could not follow after Iſrael to hurt them.
47Thirdly, ſometimes by infatuating them and their counſels (a grievous judgement and ſad ſigne of their deſtruction approaching, when God ſmites men in their wits.) So he dealt with Pharaoh king of Aegypt. Iſa. 19.11, 13.The Princes of Zoan are become•ooles, the councell of the wiſe Counſellours of Pharaoh is become brutiſh; how ſay you unto Pharaoh? I am the ſonne of the wiſe, the ſonn•of ancient Kings. The Princes of Zoan are become fooles, the Princes of Noph are deceived, they have alſo ſeduced Aegypt, even they that are (i.e. ſhould be) the stay of the Tribes thereof. They told him a faire tale, and ſo miſerably deluded him to the deſtruction of Aegypt. 2 Sam 17 7, 14So God turned Ahitophels politick counſell (that would have been very prejudiciall to David and his men) into fooliſhneſſe,2 Chro. 10. and Abſalom to reject it, and follow the counſell of Huſhai to his owne deſtruction. And Rehoboam to follow the adviſe of the young men, that were brought up with him, and to reject the counſell of the grave men, to his owne great dammage and diſhonour. Thus God ſometimes by infatuating the counſels of the Adverſaries of his people, and ſmiting them in their wits, doth diſable them to purſue their deſignes againſt his people, and ſo delivers them as David from Abſolom, and petitioning Iſrael from Rehoboams intended cruelty, and ſo make their owne counſels and deſignes their own over-throw and fall, and the riſe of his people.
Fourthly, ſometimes by taking away from the enemies of the Church, part of their ſtrength in which they truſt, as he did from Rehoboam, by rending ten Tribes, the farre greater part of his Dominion from him,2 Chr. 10.13. when he would not be diſſwaded from going on to oppreſſe his petitioning Subjects.
Fifthly, ſometimes by reſtraining their malice, when it comes to the upſhot, and turning their hearts towards his people, and enclining them to peace;Gen. 32.6. with 33.4, 10. as when Eſau came againſt Iacob with 400. men, God over-power'd his ſpirit, and turned his heart to his brother Iacob, That Jacob ſaw his face, as the face of an Angell of God. — 31.24,•9.So he did reſtraine Laban and encline him to peace, that he had not an evill word to ſay againſt Iacob, when he over-tooke him. And this is the firſt way by which God doth deliver his people, namely, by weakening48 ſtrong meanes againſt them, that the Adverſaries cannot or will not hurt them. Thus the Lord h•th the hearts, even of Kings in his hands,P•••21.1. and turnes them as the rivers of waters, whitherſoever he pleaſ•th.
Firſt, by putting courage and ſtrength into his people, making the weake and feeble ſtrong, and the faint-hearted valiant. So he didaa1 Sam. 11.4, 5, 6. Saul to deliver Iſrael out of the hands of the Philiſtines,bbCap•4. v. 6. Jonathan to ſlay many of them, and route their armycc2 Chron 13.1•, 15, 16, 17. Abijah, and the men of Judah to ſlay 500000. of their enemies,dd14 9. Acts and M••••ents, p. 207 col•. & 208. col 1 l 70. Aſia and his men to deſtroy and route Zerah the Aethyoptan, with an army of a thouſand thouſand foot, and three hundred horſe. So he put a**Relation of the Parliament begun at Weſt -•enſter. Anno 1•86. p 4, 5,•, 7. & 12. ſpirit of valour and magnanimity into the Waldenſes, to defend themſelves and the true Religion againſt the Duke of Savoy, that ſought to ſuppreſſe and root out the Proteſtant Religion, to doe wonderfully, even to admiration. Likewiſe into the Proteſtants in France, to defend the••ſelves and Religion againſt them that would deſtroy both. Likewiſe into the Appellants, The Duke of Gloceſter, the Earles of Arundell and Warwicke in the raigne of King Richard the ſecond, to preſerve the King and Kingdome, and ſubdue the Conſpirators, the Duke of Ireland and others, that perſwaded the King to deſert his Parliament, and to ſend to the King of France for counſell and help againſt his Parliament, and to raiſe forces to deſtroy the loyall and faithfull members of it, that ſought the good of the King and Kingdome, and ſo by Gods bleſſing preſerved both King and Kingdome. So he hath put exceeding much courage and valour into the ſouldiers in Ireland, to doe very great things againſt the Rebels there, and obtaine wonderfull victories almoſt incredible.
Secondly, Sometimes the Lord ſends his people, wholly by unexpected wayes, which they thought not of, whereby they become victorious over their enemies, and free themſelves from them. So God raiſed up deliverance to his people in Zachary, when there were 4. hornes, that is, enemies of the Church on all ſides, that ſtood up to ſcatter his people Iſrael, Judah, and Jeruſalem: The Lord ſhewed the Prophet 4 Carpenters, i. e. the Babylonians and Grecians, whom God had raiſed up, as his inſtruments, to help his people, and breake the hornes of the enemies49 againſt them. Here comes help by a way altogether unexpected, which his people never ſo much as thought of.
3. The Lord ſomtimes delivers his people by diſcovering the enemies plots and deſignes againſt them, before they take effect, though never ſo cloſely contrived, and ſecretly carried, and a plot timely diſcovered is prevented, and fals to nothing, but to the hurt of the plotters. Thus God ſaved Iſrael, not once or twice,2 Kin. 6.8. &c. by diſcovering the counſels and deſignes of the King of Syria againſt them: The Jewes, by diſcovering the bloudy plot of Haman againſt them: The Jewes plot againſt Saul,Heſt 4.1. Act. 23.12. to kill him in the way: So God hath ſaved this Kingdome, not once nor twice, but many times, from eminent dangers, eſpecially from the Spaniſh Navy in 88. the Gun-powder Treaſon in•605, a few houres before it ſhould have taken effect, and from many deſtructive counſels and deſignes within theſe few yeares laſt paſt, which are freſh in every mans memory, mercies never to be forgotten, or thought of, without a thankfull remembrance of them: Yea, as one well obſerveth,Eccleſ. 10.20. God hath promiſed, that rather then the rage of men ſhall take place to his diſhonour, a bird of the ayre ſhall carry the voyce, and that which hath wings ſhall tell the matter.
4. Sometimes God delivers his people by diverting the enemies power another way. So when Saul came againſt David, and had almoſt compaſſed him about, and taken him and his men in the wilderneſſe of Maon,1 Sam. 23.26, 27 a ſudden unexpected invaſion of the Philiſtines, inforced Saul to retire, and turne his forces againſt the Philiſtines. 2 King. 19.1. to 10.So when Senacherib intended in a mighty rage to fall upon Hezekiah and Judah, he was conſtrained to bend his forces againſt Tirhakah. And thus God turnes the power even of the greateſt enemies, whitherſoever he will as a man may turne a ſhip at his pleaſure by the rudder, a very ſmall thing, and ſo he doth other creatures alſo, reſtraining not only their voluntary, but even their naturall actions at his pleaſure,Dan. 3.27. C. 6.22, 24. as the fire from burning the 3. children, and the Lyons from devouring Daniel.
5. By deſtroying the enemies of his people, and that three wayes.
1. Sometimes immediately by his owne hand, or ſome extraordinary50 way. So he deſtroyed one hundred eighty five thouſand of the Aſſyrians by an Angell, when they came againſt Hezekiah, Judah, and Jeruſalem. For particular perſons, divers deliverances of this kind are noted in Maſter Fox his book of Acts and Monuments, God ſtrangely by ſudden death, ſtrange diſeaſes, &c. takes away their moſt cruell perſecutors, and ſo delivers his ſervants that feare his name, from them that are too mighty for them.
2. Sometimes by ſetting others againſt them, men and other creatures: Men, as the Perſians againſt Julian, when he was reſolved to deſtroy all the Chriſtians, Saul to kill the Philiſtines, and ſ•ſ•ved David, and brought him to the Kingdome.
And other creatures,Iudg 5 20,〈…〉•5 & 14•9•7. Cap. 8, 9, 10. as the Starres fought againſt Siſera, the River Ki•••n ſ•…ept away his men, the haile to deſtroy the enemies, the water to drowne them, as he did the Egyptians; beſide other creatures, as Frogs, Flies, Lice, the Locuſts, &c. which did mightily hamper and confound that proud King Pharaoh, and his Princes, and whole Kingdome. Thus the Lord hath all the creatures in the world at his command, to deſtroy his and his Churches enemies, and can make the moſt contemptible of them, to confound and deſtroy the greateſt Princes, as the lice did one of the Herods,Act. 12.23. and the wormes another of that name.
3. Sometimes by cauſing diviſion among the enemies themſelves, and ſetting their ſwords one againſt another. So the Lord delivered his people by deſtroying the Midianites and Amalekites, the Lord ſet every mans ſword againſt his fellow,Iudg. 7 23. throughout all the Hoſt. Thus alſo the Lord dealt with the enemy that came againſt Ju•ah, in Jehoſaphats dayes2 Ch…〈…〉 one deſtroyed another, The children of Ammon and Moab ſtood up againſt the inhabitants of Mount•eir, utterly to ſlay and deſtroy them, and when they had ma•e an end of the inhabitants of Seir, every one helped to deſtroy another.
Thus in the generall here, God is ſeen in the Mount, and by what wayes and meanes he ſhewes himſelfe, and delivers his people chiefly from publike enemies; for to ſpeake how God delivers his people, from particular ſtraites and exigents, would be endleſſe, becauſe the kinds of troubles, and extremities of his people51 are very many. And this is the ſecond.
Now thirdly, the reaſons why the Lord will doe ſo, and they are theſe:
1. God lets the enemies of his Church goe on,Reaſons. in their wicked wayes, againſt his people to the height, almoſt to the very utmoſt, till they are ready to ſtrike the fatall ſtroake, that they may fill up the meaſure of their ſinnes, and ſo his juſtice may be more cleare and remarkeable in their deſtruction. So God dealt with Pharaoh, he did not deſtroy him at the firſt, when he ſlew and drowned the Iſraelites children, nor at his firſt refuſall to let Iſrael goe, as he might juſtly have done; but lets him goe on ſo long, that his obſtinacy & rebellion againſt him, was ſo manifeſt, that all the world could not but ſay, yea, and Pharaoh himſelfe confeſſe,Exod 9.27. That the Lord was righteous and he and his people were wicked. And for this reaſon God did not preſently deſtroy the Canaanites, and ſettle his people in that good land, which he had promiſed them, but tarried till the iniquity of the Amorites was full, that his juſtice in their deſtruction might be more apparent to all the world.
2. God will be ſeen in the Mount, and deliver his people in their extremities, to manifeſt his glorious Attributes of knowledge, power, truth, faithfulneſſe and goodneſſe.
1. For the glory of his omniſcience. Ezek. 1.18.In Ezekiels viſion at Chebar, the living creatures had wheeles, and the wheeles had foure faces, and the rings of the wheeles were full of eyes round about them, was a type ſignifying the al-ſeeing eye of God, that ſees and takes notice of all things, eſpecially of his owne people. The eyes of the Lord are over the righteous. P•al. 34. •5. 8•.1.121.3, 4.He is therefore called the Shepheard of Iſrael, and the Keeper of Iſrael, that doth neither ſlumber nor ſleep; When his ſheep (the people of Iſrael) are among the wolves (the enemies of the Church) he doth ſee and watch them, as well, yea, better then any ſhepheard can overſee his flocke: For 1. a ſhepheard may looke well to his flocke, but cannot at all times, he muſt have ſome times to reſt and ſleep himſelfe, but God doth neither ſleep nor ſlumber, he hath ever a waking eye upon his. 2. A ſhepheard cannot ſee all his flocke in all places at once, but God overſees all, as well them afar off, as them near home, whatſoever they be in the vallies, or in the52 mountaines, he is the God of both, though the blaſphemous Syrians ſaid otherwiſe. Now that God can, and doth manifeſt his al-ſeeing eye over his people for good, every where, in all places and parts of the world at once, and takes notice of their condition, and of their enemies, to deliver his people, and plague their enemies, in the fitteſt time, doth worke much for his glory.
2. His Almighty power is marvellouſly ſeen, and made glorious, by plucking the prey out of the mouth of the Lyon, even of the moſt mighty adverſaries of his people, when they thinke themſelves moſt ſure, as Iſrael out of Egypt, and Judah out of Babylon, which was as dry bones. Ezek. 37.3, 4.Sonne of man (ſaid God to E••kiel in the viſion) can theſe bones live? O Lord God (ſaid the Prophet) thou knoweſt, I cannot ſee how it can be ſo, but thou art omniſcient and almighty thou knoweſt: God bade him propheſie, and he did ſo, and the bones came together every one to his place, ſtood up and lived, and became a mighty great army When this is done to dry bones, very dry bones, ſcattered bones, i. e. to the houſe of Iſrael,Ver 11. the Church of God, which were brought into ſo low a condition, that they ſaid, Our bones are dried, our hope is loſt, we are cut off from our parts: It ſhewes there is an al-ſeeing and an almighty God, that they may ſee and give him the glory of his omniſcience, and of his almighty power. So his power was wonderfully ſeen in reſtoring Hezekiah againe, and raiſing up Lazarus foure dayes dead, Jairus daughter, Dorcas and others, and delivering his people, when it is come to ſuch a dead lift that no creature can.
3. For the manifeſtation of his truth and faithfulneſſe he hath promiſed his people to heare their prayers, and deliver them: Call upon me (ſaith God) in the time of trouble, and I will deliver thee,Pſal 50 15. and thou ſhalt glorifi•me, and he is faithfull and true, abundant in truth. Now if the Lord will help and make good his promiſe, he muſt then doe it, or not at all, and ſo breake his promiſe, and ſaile them that truſt in him. One man will not faile another, that truſteth in him, for that were treachery ſo to doe, much leſſe will God faile his people that truſt in him; and therefore he will then help and deliver them, God promiſeth to be ſeen in the Mount: Now if he bring them into the Mount, to the very53 top, and doe not there ſhew himſelfe in due time to their comfort, then he will faile them, and breake his promiſe, which is impoſſible.
4. His glorious wiſedome, goodneſſe, providence, and care over his people (put them altogether) is manifeſted in this, That be hath wayes and meanes, and can and doth provide for his people, and deliver them, when all meanes faile in humane reaſon:Exo. 16.2, 4, 12 Numb 20.28. Iudg. 15 18. 1 King 17 6, 10 14. 2 King 4.2. As in providing Manna and Quailes, and water for Iſrael in their wants, plenty of food in the famine of Samaria, relieving Sampſon when he was ready to periſh with thirſt, feeding Elijah, lengthening the Widowes meale, and increaſing the oyle in the cruſe: In all which, and the like, his wiſedome, care, and provident goodneſſe is ſeen, as well as his power, and eſpecially in reſtoring loſt man, fallen in Adam,Eph. 5.10. by a moſt myſterious and unſearchable way, in reſpect of many things in it, that the very Angels, thoſe knowing creatures, deſire to pry into, and wonder at it.
Reaſ. 3. God will then deliver his people, that the world may know that he is the Helper of Iſrael. Now,Iſa 37.20. O Lord our God (ſay the faithfull in their great troubles) ſave us from his hand,••at all the Kingdomes of the earth may know that thou art the Lord, even thou only. When it comes to an extremity, to ſuch a point that all outward helps and meanes faile, ſo that there is no help, or ſuch as is not conſiderable, it is ſo ſmall and weake, then Gods armes, his divine power and wiſedome appeares, then all men cannot but acknowledge, that it is the Lords owne doing, and ſo give him the praiſe. But ſo long as there are outward meanes and helps, that in an ordinary providence can relieve, we are wonderfull apt to aſcribe deliverance to the meanes, to ſecond cauſes: But when there is no help in the creature, then it muſt needs be the hand of God, and ſo acknowledged.
Therefore it was, that the Lord would not let Gideon fall upon the Midianites and Amalekites, with his thirty two thouſand men, leſt the victory might be thought to be from man, and not from God, but cauſed all to returne ſave 300, an inconſiderable number, to conquer ſuch an innumerable army, and gives them victory, without giving a blow, till the enemies themſelves ſled. The people that are with thee (ſaith God) are too many for me to54 give the Midianites into their hands, leſt Iſrael vant themſelves againſt me,Iu•••.2. 〈◊〉•,•& ſaying, mine•w••hana hath ſaved me. Therefore the Lord〈…〉to the Red Sea, where there〈…〉way f•r them〈…〉; and then againe into the midſt of〈…〉, that it might appeare to all the world, that••ra•••liver••ce, and the F••ptians overthrow and deſtruction was from God, and ſo his right hand became glorious in power. That is the third Reaſon, why the Lord will deliver his people in their extremities, that the world may ſee, that deliverance is from the Lord, and that it is he that is the Helper of Iſrael, that they might aſcribe it to him, and ſeeke to him only in time of need.
4. The Lord will deliver his people in their extremity, that his people may have an experimentall knowledge of him, both to ſupport themſelves in evill times, and be the better inabled to comfort others, and ſupport the feeble-minded. It is a great comfort, and will help much in evill times, when a man can looke backe and ſay, Such a time I was brought to ſuch a ſtraite, and the Lord delivered me; into ſuch an extreame want, and God provided for me; into ſuch diſeaſes and weakneſſe, that all friends and Phyſitians forſooke me, and gave me over for a dead man; yet then the Lord did raiſe me up againe, beyond all expectation; into ſuch and ſuch a trouble, and the Lord carried me through, or delivered me when there was no hope, asaa1 Sam. 17.34. &c. David, andbb2 Cor. 1.9, 10 Paul did, and ſocc2 Cor. 1.4. might be able to help others alſo.
The godly know by faith, that God is the ſupporter and helper of the Saints; The word ſaith it, and they beleeve it, but when God doth indeed bring them into the Mount, into ſome great trouble, extremity or other doth awhile leave them there, yet d•th ſupport them in it, or deliver them out of it, then they ſee and know God by experience to be ſuch. That is obſervable to this purpoſe in 2 C•ron. Then Manaſſes knew that the Lord he was God,2 Chr. 32.13. • i.e. then he kn•w it by experience in himſelf.
5. The Lord will be ſeen in the Mount, and then help and deliver his people, that they may be truly thankfull, more affected with his goodneſſe, prize mercy more, and be more thankfull for it. O! how welcome is the Haven to a weather-beaten Mariner,55 that every moment looked to be ſhipwrackt? bread to an hungry man, that is even ready to periſh? pardon to a condemned wretch, that is upon the Gallowes, ready to be turned of the ladder? how will he prize ſuch a mercy? how thankfully will he accept it? but let the Mariner be ſafely batboured, ſo ſoone as the ſtorme begins to ariſe, or the hungry man have meate, ſo ſoone as his appetite craves it, or the malefactor have his pardon given him, as ſoone as he is apprehended or impriſoned, it will be ſleighted, he cannot be ſo affected with it, and thankfull for it as otherwiſe he would. How greatly Abraham here was•ff•cted with this mercy, and thankfull for it, when God appeared to him in the Mount, this Chapter doth teſtifie, and this verſe is a divine record of it. He called the name of the place Jehovah••ch.
6. And laſtly, The Lord will be ſeen in the Mount, help and deliver his people, that their faith faile not, and they behave themſelves untowardly and uncomely in his Covenant. If God bring his people into the Mount, into great extremity, and they wait and wait ſtill, and no help come, the feeble Chriſtians faith will be apt to faile, and he to faint and behave himſelfe uncomely, ſhame himſelfe, ſtaine his profeſſion, and diſhonour God, diſcourage others, and open the mouthes of evill men againſt the truth and wayes of God. Now the Lord will not breake a bruiſed reed, nor quench the ſmoaking flaxe,Iſa. 42.3. 1 Cor. 10.13. Iſa. 57.16. not ſuffer a poore weake Chriſtian to faint; and therefore will help in due time, that he may not quench the ſmoaking flaxe, nor breake the bruiſed reed; not quench, but increaſe grace; not deſtroy, but build un faith. I will not contend for ever (ſayes God) neither will I be alwayes wroth; for the Spirit ſhould faile before me, and the ſoules which I have made. And theſe be the Reaſons why the Lord will be ſeen in the Mount, help and deliver his people in their extremities and ſo we come to application.
And firſt, behold here this truth verified in our dayes,Ʋſ•1. and in theſe Realmes of his Majeſty! Was not God ſeen in the Mount to Scotiand, our neighbour-Nation, given them a wounderfull deliverance, and a happy peace,1639. & 1640. when nothing was before their eyes but ruine and deſtruction, intended and threatened againſt them, by the publike enemies of both Kingdomes, who thought56 to raiſe and ſettle themſelves by their ruine? Did not God appeare in the Mount to poore Ireland,1641 Octo. •3 in ſaving the head-City of the Kingdome (and conſequently the Kingdome) the very night before it ſhould have been ſurprized? Was not this Nation bro••ht into the Mount? and did not God wonderfully deliver it in 88 from the Spaniſh Armado,••8•. 〈…〉. 5. ſtiled invincible by the adverſ••es themſelves, in their vaine boaſt of it? In the yeare 1605. from the Gun-powder treaſon, that tranſcendent and moſt horrid villany, a few houres before it ſhould have taken effect? In the yeare 1639. from the Spaniſh Navy,1639. too little heeded, and too much forgotten by us? And many late deſperate deſignes of the enemies of Chriſt and his people, and particularly of this Church and State in which we ſtill live, by the goodneſſe of the ſame God, who ſhewed mercy to Abraham, and Iſrael, and Judah in their extremities, and delivered them out of the hands of their enemies, Pharaoh, Senacherib, Haman, and others?
Secondly,Ʋſe 2. if God be ſeen in the Mount, help and deliver his people in their extremities, then hence (by conſidering withall, Gods uſuall dealings and carriage towards his and their enemies, when he delivers his people) we may inferre, That God will deſtroy his and their enemies, the preſent and future enemies of the Church of Chriſt. See a few inſtances; when God delivered Iſrael out of Egypt,Exod 1•. •9.14.23. & 15.1. he at the ſame time (to make the more for their delivery and ſecurity) he deſtroyed, firſt all the firſt borne of Egypt (beſide the other deſtructions that before did befall their cattle, corne, fiſh, &c) and then Pharaoh himſelfe, and all his Princes, and army in the Red Sea. So when God brought Iſra•l out of Babylon,•er. 25.12. he firſt by the Grecians deſtroyed the Babylonians Monarchy, that had waſted, and grievouſly oppreſſed his people. 2 C•r 13 14.14 11.When he delivered Ab•…ah and Judah, he deſtroyed of their enemies 500000. When he delivered Aſa and his people, he deſtroyed Zerah the Ethyopian, and many of his great army. 20.10 22.When he ſaved Jehoſaphat, Judah, and Jeruſalem, he deſtroyed the Moabites, Ammonites, and the inhabitants of Mount Seir. 32.1 21When he ſaved Hezekiah, he deſtroyed 185000 of Senacheribs numerous army. When he ſaved the Jewes, he deſtroyed Haman the Jewes enemy,H•ſt. c 7. &. 9. and his ſonnes, and all thoſe that roſe57 up againſt them. Likewiſe often when he delivered Iſrael under the Judges, and in the time of the Kings, he deſtroyed or grievouſly puniſhed the proud enemies of his people. For God uſeth wicked men but as rods to correct his children, and when they are corrected and bettered, that he will uſe that rod no more, then he throwes the rod into the fire. The ſacred Scriptures are cleare and full to this purpoſe, and abundant in examples of this kind.
And aſſuredly, he is ſtill the ſame God, as powerfull, as wiſe, as loving and good as ever to his people, as faithfull in his promiſes, and as juſt, and full of indignation againſt his and their enemies, as ever he was, and therefore will ſtill ſhew himſelfe for his people, and againſt their enemies as much as ever heretofore. So that the Turke, the great enemy of the Chriſtians, and Antichriſt, the grand enemy of the true Church of Chriſt, muſt downe, and fall, and periſh. It is propheſied long agoe, in Saint Johns time, and by him,Rev. 18.2. Babylon the great (viz. myſticall Babylon, Rome) is fallen, is fallen, and in truth alſo, in part already, and is declining in number, wealth, greatneſſe, power, glory, and credit every day more and more. It remarkeably began to fall, when Luther that renowned ſervant of God, did ſo publickely ſet up the ſtandard of the Goſpell, and ſo many thouſands did reſort unto it, and many thouſands fell off from the Pope to Chriſt, in Germany, France, the Low-Countries, in England and Scotland: And it was no ſmall wound to the Antichriſtian beaſt, that that Nation gave to it the other yeare. And ſurely (beloved) the downefall of Antichriſt, the Pope, that Man of ſinne, and his Adherents, the Papacy, and Romane Hierarchy cannot (I conceive) be far off, if not very near at hand.
Thirdly, this may be of good uſe to ſuport and comfort us for the preſent, and in future times, againſt all extremities and troubles whatſoever. God will be as good ſtill to his ſervants, all that walke in the ſteps of the faith and obedience of Abraham, as to the faithfull in former ages. For our greater comfort, let us inſtance in 5. caſes, namely, in caſe of extremity, of want or danger, of loſſe, of violent temptations, of Gods ſeeming not to heare prayer, and of ſpirituall deſertion.
1. In caſe of extreame want or danger, we ſhould ſeeke unto58 God, and depend upon him, the al-ſufficient, and faithfull God, as Abraham did here, He will be ſeen in the Mount: As for inſtance, ſuppoſe thy eaſe ſhould be like Elijahs or Sampſons, that was ready to periſh with thirſt, or the poore Widow, that had only a little oyle in a cruſe, and a little meale in a barrell, that thou ſhouldſt be in want, have nothing to keep ſoule and body together, and maintaine life, no money in the purſe, no bread in the en•bord, no meale in the barrell, no friend in the world that thou knoweſt of, and it may be, greatly in debt alſo, that thou ſea•ſe dareſt ſhew thy face, for feare of an Arreſt, as was the poore widow,2•ing•1. All is gone, ſaith ſhe, and the Creditour is come to take unto him my two ſonnes to be bondmen: All is gone, nothing left to preſerve life, nor affoard me comfort, but my two ſonnes, and now the Creditor is come to deprive me of that alſo. Here is a ſad complaint,•King. 17.6. yet God did provide for Elijah bread and fleſh in the Morning, and bread and fleſh in the Evening, by a Raven, which in reaſon would rather have robbed, then relieved him. Iudg. 15. •8. Na•••. 20.7, 8, 11. 2 Kin. 4.3, 4, 7.He provided drinke for Sampſon, even out of the jaw-bone of an Aff•: for Iſrael out of the ſtony rocke, and the poore widow increaſed her oyle, whereby ſhe was inabled, both to live comfortably, and pay her debts: ſo if thou canſt by faith looke up unto God, and depend upon him in the moderate uſe of lawfull meanes, if any be, he is able, and will ſurely provide, and doe that which ſhall be beſt for thee.
Therefore reſolve with faithfull Habakkuk, in the perſon of the Church,Hab. 3.17. Although the fig-tree ſhall not bloſſome, neither ſhall fruit be in the vines; the labour of the Olive ſhall faile, and the field ſhall beare no meat, the flocke ſhall be cut off from the field, and there ſhall be no herd in the ſtalles, yet will reioyce in the Lord, I will ioy in the God of my ſalvation, The Lord God is my ſtrength.
Againe, ſuppoſe thou be in any great danger (as ſometimes was David,1 Sam 23. Act. 27.18. •Cor. 1.8, 9, 10 Jonas, or Paul, when the ſhip was broken, and when he and the reſt of his brethren with him, were preſſed out of meaſure, above ſtrength inſomuch that they despaired of life, and had the ſentence of death in themſelves, that they ſhould not truſt in themſelves, but in God, God did deliver them from ſo great a death) Though I ſay it be thy eaſe, yet deſpaire not, be not diſcouraged, why ſhouldſt not thou hope in God, as well as they did? Oh! out59 they were moſt eminent perſons, for faith, humility, &c. but I am a poore, vile wretch, full of unbeleefe, pride, &c. Well, be it ſo; Yet know that God (though he expect, and command us to grow in grace, yet he lookes not in the hearing of prayer) at the meaſure of grace in the petitioner, but to the truth of grace, and the ſincerity of the heart: Yea, the rather will God help, becauſe thou art a poore weake ſoule, that canſt not wait long, or beare much. Iſa. 60.2.To him will I looke (ſaith God) even to him that is poore, and of a contrite spirit, to ſuch a ſoule as ſees nothing in himſelf, but abundance of ſinne, and emptineſſe of God. 32.3.He will not quench the ſmoaking flaxe, nor breake the bruiſed reed, ſaith the Prophet Iſay.
Thus in reſpect of private, ſo alſo in reſpect of the publicke troubles and ſtraits of the Church, abroad in Germany, in Ireland, and here at home, whatſoever, or how evill ſoever our condition ſeeme to be, yet let not any fathfull ſoule be diſcouraged, God will not deſtroy his people, he will not deliver them up into the hands of their enemies, but will be ſeen in the Mount, and will help and deliver them when it comes to the point, when outward meanes faile.
1. All the former examples, and many more upon record, both in divine and humane Hiſtories (which might be mentioned) of Gods goodneſſe towards his people in their ſtraits, are encouragements to us:Rom. 15.4. For whatſoever was written afore time was written for our inſtruction, that we through patience and comfort of the Scripture might have hope; And therefore why ſhould we be diſcouraged? humbled for our owne and others ſinnes, and Gods diſhonour, indeed we ſhould be, but not diſcouraged, hang downe the head as men without hope. Therefore
2, Weigh alſo thoſe 5. Reaſons, which doe over-power my ſpirit, diſpell ſuch feares, and carry it on high, as it were above the Sun.
1. God ſpared England when it was at the worſt, when Religion, Lawes, and all went downe the winde, and ſ•••ſe a man durſt publickely ſhew his face for God, when prophaneneſſe, ſuperſtition, and idolatry increaſed greatly without controule, and no thoughts of Reformation; and therefore, much more will he ſpare it now, Reformation is begun. If God ſhould now60 ſuffer the enemies to prevails, now England begins to reforme, then it w•••be to his great diſhonour, the enemies of the Church would impute it to the Reformation, and blaſphemouſly ſay, That becauſe••e goe about, to reforme things amiſſe in the Church, and remove ev•ls, therefore God is angry with us, and hath gi••n us up into their hands, and ſo impute our deſtruction to reformation, which is Gods worke, as the procuring cauſe of our•••ſery and overthrow, and their victory and triumph in our ruines, to their Popiſh prayers, and Idoll-Saints; but God will not part with his glory, which he hath purchaſed with a ſtrong hand.
See a notable promiſe, and an example to this purpoſe.
1. A notable inſtance to this purpoſe in Jehoſaphats dayes,2 Chron. 19. he ſeeing things greatly amiſſe in the Church, and Civill State, ſet upon the worke of Reformation, purged the houſe of God, and reformed much in the Church and Common-wealth, preſently upon that came the Moabites,Cap 20. v. 10, 11, 12. Ver. 25. the Ammonites, and the inhabitants of Mount Seir againſt him, with ſo great an army, that he profeſſed, there was no might in him and his people to withſtand them, and that they knew not what to doe; yet the enemies of Judah had a mighty overthrow, and why? becauſe Jehoſaphat had put himſelfe and his people into a good poſture of defence, in reſpect of their ſpirituall ſtate towards God, by their humiliation and reformation, they were returned againe to the Lord, and ſought him; and therefore God would not now leave them, when they had moſt need of his help:Ionah 3.10. Yea, when Pagan Niniveh did begin to reforme and turne away from their evill wayes, God did not deſtroy them as he had threatened, and otherwiſe had undoubtedly done; and yet their reformation is generally ſuppoſed to be but outward, and hypocriticall, not inward, of the heart and ſincere, much leſſe will God deſtroy a Chriſtian Nation, when we begin to reforme, and turne to him.
2. See alſo a notable promiſe to this purpoſe, Jer. 18. ſaith God, At what inſtant I ſhall ſpeake concerning a Nation,Ier. 18.7, 8. and concerning a Kingdome to plucke up, to pull downe and deſtroy it; If that Nation againſt whom I have pronounced, turne from their evill, I will repent of the evill! thought to doe unto them. God threatens deſtruction to England, England begins to reforme her evill wayes, and61 p•••away her whoredomes and abominations, and therefore ſurely God will ſpare, not deſtroy England, whatſoever dangers ſeem to threaten us.
3. God hath many mourners in England that ſigh and groane, becauſe of the abominations and ſinnes of the land, and doe ſtrive againſt them, and thirſt after a pure ſtate of the Church with longing deſire; Yea, the Parliament, the repreſentative body of this Kingdome, hath ever in theſe declining times bin againſt the evils, declared themſelves againſt them, and laboured what in them lay to redreſſe evils, and purge the Church, and God doth not uſe to deſtroy a Nation, or give them up into the hands of their enemies, ſo long as the Lots, Jobs, Samuels, Daniels remaine in it, and ſtand in the gap; much leſſe when the whole kingdome, as the Parliament is, by repreſentation and deputation, ſtand in the gap, and ſeeke to turne away wrath from the people. So much is clearly implyed in that ſpeech of God,Ezek, 22.30. I ſought for a man among them that ſhould make up the hedge, and ſtand in the gap before me for the land, that I ſhould not deſtroy it, but I found none. This Argument hath given good hopes to many, even when things were at worſt, and no Parliament thought of, that God would yet be gracious to England.
4. England fals to Faſting and Pryaing throughout the Land, and God hath put a mighty ſpirit of prayer into the hearts of his people, generally throughout the Kingdome; every good mans heart is inlarged towards God for the peace of Jeruſalem, even children in yeares, and young perſons have eyes to ſee that things are amiſſe, and their hearts open to goe to the throne of grace, for mercy and favour for England, and have their dayes of humiliation and prayer, yea, ſcarce any that hath the face of a Chriſtian, or principle of common honeſty in him, but doth as well as he can, pray for Englands peace and happineſſe. And we doe not any where reade of any people, whom God deſtroyed, when they fell generally throughout the Land to Faſting and Prayer, but ever that God ſpared them;Ion. 3.5. Iſrael and Judah often (yea and ſome out of the Church, as the Ninevites) and very often when they have bin brought to a very low condition, yet, when they ſought unto God in their trouble, he delivered them. See one place inſtead of many, namely, Pſal. 107. eſpecially, v.62 6, 13, 19, 28 Then they cryed unto the Lord in their trouble, and he delivered them out of their diſtreſſes. I will trouble you with one publike inſtance〈◊〉that is in Heſter,Hoſt 2.4.7. & 3 and two inſtances in particular perſons in Heſters time the Church of the Iews was brought into a very low condition, and a moſt deſperate ſtrait, nothing was before them in the eye of humane reaſon, but death and utter deſtruction, the Deerbe was ſealed never to be reverſed, and the Poſtes haſted to publiſh it every where, that all their enemies might be ready at the day appointed to deſtroy them; the Jewes fell to Faſting and Prayer, and God delivered them. For particular inſtances, one is in Nebuchadnezzar, he was brought ſo low, that a man would have thought,Dan. 4.31. it had been impoſſible for him, ever to have been reſtored, he had loſt his Kingdome and wits alſo, which are (as a learned man ſaid) the onely way to bring a man in againe; he had loſt all his beauty and was become as a Beaſt of the field,Ver. 34. not in ſubſtance, but in condition and carriage, yet when be looked up to Heaven, God heard him and reſtored him to his ſenſes, kingdome and honour againe, and ſo he did Ionah, when a man in all reaſon would have thought it impoſſible,Jon•.2.1. being then in the middle of the Sea, covered over with waters, and in the Whales belly, a creature whoſe ſtomack can digeſt any thing.
4. And ſurely this alſo hath weight in it, and is a good argument of hope and comfort, that God hath ſet up many worthy lights, and put many faithfull, painfull and profitable labourers into his Vineyard very lately, and many, (eſpecially young people) come in a•p•ce and ſubmit to the Goſpell, and beginne to ſhew forth the power of Godlineſſe in their lives.
5. Alſo it is very remarkable and comfortable, conſider, that all the plots, deſignes, and indeavours of the enemies have hitherto been ſo timely (through Gods goodneſſe and the Parliaments vigilancy) diſcovered, prevented and diſappointed in a great part, that all hath turned to their diſ-advantage, and the good of the Church, and furtherance of the worke of God, that is upon the wheeles, and the whole carriage of all things (through Gods great goodneſſe) ſeemes to63 me to give great ground of comfort to his people, bleſſed be God.
And therefore (Brethren) be not diſcouraged! doe not feare, ſuffer not your hearts to be caſt downe, whatſoever the preſent dangers ſeeme to threaten: But looke up unto God and depend upon him. It is a great fault for a Chriſtian to let goe his hold, when dangers are great and imminent, though we be too too apt to doe ſo upon all occaſions: yet we ſhould not. David did ſo, but when he had recollected his thoughts, he did much blame himſelfe for it, Why art thou caſt downe ô my ſoule, and why art thou diſquieted in me? Pſ. 43 5.And therefore plucke up your ſpirits, prepare for the worſt, yet looke beyond the cloud, and behold with an eye of Faith Gods great power, wiſdome, goodneſſe, faithfulneſſe and the like, and thinke upon what he hath done for his Church formerly, and of late yeares for our ſelves in particular, how he hath ſtill diſcovered the Papiſts plots and deſignes, and preſerved his people, and then thinke of what Manoahs wife ſaid to her diſtruſtfull timor us husband. Jud. 13.22, 23.If the Lord were pleaſed to kill us, he would not then have received a burnt-offering and a meat-offering at our hands, neither would he have ſhewed us all theſe things, nor would at this time have told us ſuch things as theſe. So if the Lord had a purpoſe to deſtroy this Nation, or give us up into the hand of our enemies, he would not have done thus and thus for us as he hath done; for though the Lord doth not, or very rarely worke miracles now, yet he works wonders, and is as able and willing to doe as great things as ever he was, yea, and doth ſo too, when there is the like occaſion, and hath often within theſe few years laſt paſt done very great things. However let us doe our duty, look up unto God and depend upon him, and reſolve every one of us with Ioh, Though the Lord ſlay mee, yet,Job 13.15. will I truſt in him.
I will not deny but riſings may be, and ſome bloud be ſhed; God will ſurely repay blood with blood, and if not by the Sword, yet at leaſt by the execution of Juſtice on ſuch, as have ſhed the blood of his Saints, and bin the grand enemies of his Church, but I cannot conceive our trouble will be much or long, I hope,62〈1 page duplicate〉63〈1 page duplicate〉64but a brunt: Indeed, when I looke upon our many, great, crying ſins, Gods Juſtice, Purity and Holines, and the unwillingnes of many to be healed, yea, obſtinacy in their evill wayes, &c. I can look for no mercy, but rather wonder we were not deſtroyed long agoe, but when again I look upon the conſiderations above mentioned, the whole courſe of Gods providence all along to this day, laying open perſons and things, diſcovering and preventing moſt dangerous plots and deſignes, and bringing on his worke ſtill notwithſtanding, yea, by the adverſaries plots (though full ſore againſt their minds) and when I alſo looke upon the intolerable inſolency, impiety, blaſphemies and confidence of victory in many of that party, I cannot conceive they ſhall go on long or doe much hurt.
Is not (I will onely move the Queſtion, but determine nothing) Is not, or may not this be thought to be the time, when the witn•ſſes, the godly Miniſters ſlaine by the Prelacy and their procuring, in reſpect of their office, thruſt out of their livings and calling, wherein they might have bin uſefull in the Church of God, and ſo dead in reſpect of office, are riſen againe from the dead, reſtored to their Miniſtery, to the wonder of all that ſee it, and knew what havocke was made of them (when fifty able and godly Miniſters within two yeares ſpace, were excommunicated, deprived, ſilenced, and ſuſpended by one man) but the other day,A•ti•les agaiſt B Wr•n. and ſo upward, for divers yeares together?
Obſerve what is ſaid by Saint John, of the witneſſes, v. 12. And they aſcended up to Heaven in a cloud,Rev. 11.12, 13 and their enemies beheld them, of the Churches enemies, v. 13. And the ſame houre was there a great earthquake, and the tenth part of the City fell, and in the earthquake were ſlaine of men ſeven thouſand, and the remnant were affrighted, and gave glory to the God of Heaven. At the ſame houre (marke it) namely when the faithfull witneſſes were raiſed up, reſtored to life, to their offices and places in the miniſtery againe, there was a great earthquake, i.e. a great alteration and change in the Church, and it muſt needs be here from the worſe to the better, and a tenth part of the City fell: By City, ſome underſtand Rome it ſelf, which ſay ſome, is but a tenth part of that which once was, others65 rather of the Romane Hierarchy and power of Antichriſt, in his Adherents, Abettors, and Supporters, and in the earthquake were ſlaine of men, 7000. of men, in the Greeke,〈…〉〈 in non-Latin alphabet 〉not of men, but of the names of men. Names are ſometimes taken for Titles and Offices: were ſlaine, viz. in this earthquake, alteration and reformation of the Church. Now if there be found about 7000 of the Prelates, Chancellors, Arch-Deacons, Officials, with an Et cætera, ſuppoſe what may be the iſſue of this earthquake, that now ſhakes in theſe Kingdomes of his Majeſty, eſpecially in this of England. But the thing I chiefly note this place for, is this, to ſhew (as I conceive) that our troubles cannot be long, nor great, in reſpect of the downfall of our adverſaries, the enemies of the Church, and who can tell whether the Lord will not by ſuch a way take occaſion to ſingle out the enemies of his Church, which hee hath appointed to be the objects of juſtice, which otherwiſe could not be ſo obnoxious to juſtice, as by ſuch a way they may be? But I affirme nothing poſitively, times and meanes are in Gods hand, but doe aſſure my ſelfe, that the iſſue whenſoever it be, will be the Churches greater good, and the enemies downefall. That is the firſt caſe of extreame want or danger.
Secondly, In caſe of loſſe, as it was with the worthies, Heb 11. that ſuffered the loſſe of all, and the faithfull Jewes,Heb. 10 34. 1 Sam. 30.6. that tooke ioyfully the ſpoyling of their goods, and David, who when all was gone, and the people alſo talked of ſtoning of him, he comforted himſelfe in God, and Moſes,Heb. 11.24, 25, 26. who refuſed to be called the ſon of Pharaohs daughter, chuſing rather to ſuffer affliction with the people of God, then to enioy the pleaſures of ſinne, that laſt but for a ſeaſon. You know alſo how it was with Job, he loſt all he had,Iob 1.2, 3. that he had not an Oxe, or Aſſe, or Sheep left him, his ſervants and children alſo, and his friends left him; yea, his owne wife and ſervants that remained were againſt him, he was brought even to the top of the Mount, into ſuchan extremity, what with outward and inward loſſes and troubles that he could ſcarſe goe any further: Yet when Job humbled himſelfe, and ſought unto God, he was heard, and obtained mercy; God reſtored to him his health, and honour againe, proſperity, friends, beauty, and all returned to him againe, and he was greater then ever before, alſo he had66 ſons and daughters. Likewiſe God provided for Moſes and the reſt. See Mat. 6.25.20 3•.So be thy caſe like theirs, yet God will provide or ſupport, without meanes, or take thee away to a better ſtate of life, where we ſhall have better and more durable riches, where there will be no need of outward comforts. Jeſus ſaid to his Diſciples, Verily I ſay unto you,Mat. 19 27, 28 29. that every one that hath forſaken houſes, or brethren, or ſiſters or father, or mother, or Wife, or children, or land for my Names ſake, ſhall receive a hundred fold and ſhall inherit eternall life.
3. In caſe of violent temptations, looke upon Saul, he was buffeted grievouſly, he prayed often that God would free him from it, notwithſtanding•od ſtill continued his affliction, though very heavy, yet at laſt, after divers fervent prayers, God gave him this comfortable anſwer,2 Cor. 12.7, 8, 9 My grace is ſufficient for thee. If God lay on weight, he will give ſhoulders, and ſtrength to beare it. 1 Cor. 1•.13.God is faithfull (ſayes the Apoſtle) who will not ſuffer you to be tempted above that you are able. See it alſo in Heman, Aſaph, David, Job and others.
4. In caſe of Gods not hearing prayer. It may be thou prayeſt for ſome ſpeciall good, or removall of ſome ſpeciall evill, and prayeſt and prayeſt againe and againe, yet God heareth not (I ſpeake of hearing of teſtification) but ſeemes to turne the deafe eare,There is〈◊〉3 fold he•ing of pray•r, viz〈◊〉obſervation of approbation, & of teſtification, Mat. 5•••. •Cor. 12.8, 9. and it may be to deny thee, yet be of good comfor: It was ſo with the woman of Canaan, ſhe begged hard, he denyed her, ſhe went to him againe and againe, would take no denyall, at laſt he gave her a gracious anſwer, Be it unto thee even as thou wilt. So Paul rayed againe and againe, God anſwered not till the third time, i. e. till he prayed often. It may be thou art not humbled enough, thou art not yet fit for mercy; and therefore ſearch and humble thy ſelfe, pray ſtill, and wait upon God, He will be ſeen in the Mo•at.
5. In caſe of ſpirituall deſertion, when God hides his face, withdrawes the light of his countenance from a ſoule that lyeth conflicting under great trouble: If this be thy caſe, yet faint not, be not eaſt downe, looke up unto God ſtill. So ſaith the Prophet Iſaiah,〈◊〉•0.1•. Who is among you that feareth the Lord, that walketh in darkneſſe, and hath no light, that is in great and deep deſertions and troubles, and hath no light of comfort, Let him truſt in the67 Name of the Lord, and ſtay upon his God. It is a great comfort to a ſtranger that is in a wide Forreſt in a darke night, to have a ſure guide with him, to direct him the way that will certainly bring him where he would be; And ſo it may be to a deſerted ſoule, that walks in darkneſſe, and hath no light of comfort to have ſuch a ſure guide as this to direct him a ſore way, to find comfort in the end, Let him truſt in the Name of the Lord, &c. This God will be ſeen in the Mount. It may be thou a••not yet come to the top of the Mount, and therefore patiently goe on ſtill, God will be ſeen in the Mount. Thus (brethren) when we conſider what a God we have in Covenant, and what a promiſe he hath made, we have good ground to comfort our ſelves in him in all extremities.
Fourthly, will God be ſeen in the Mount,Ʋſs 4. then this may ſerve to teach, incite, and encourage all in generall, and particularly the honourable Houſes of Parliament.
Firſt, All in generall, and that to a double duty.
1. To goe unto God by prayer in all caſes of extremity, yea in all troubles and afflictions whatſoever. God himſelfe directs us to this, Call upon me in the time of trouble, and I will deliver thee. Pſal. 50.15.And it is the conſtant practiſe of the Saints, yea of wicked men alſo, to go to God in their troubles, yea very Pagans and Heathens doe ſo;Io•ah 1.5. Witneſſe the rude Mariners that carried Jonas in their ſhip, and the ſouldiers with him. And indeed this is a powerfull and prevailing meanes, being rightly performed, and cannot be otherwiſe, if we conſider that ſuch prayers are,
1. The act of Gods Spirit in the ſoule, and according to his will. The Spirit maketh interceſſion for the Saints,Rom. 8.27. according to the will of God; and therefore being the worke of Gods owne Spirit, and according to his will, it cannot but be accepted and prevailing.
2. It is grounded on Gods owne promiſes, Aske and have, Whatſoever ye ſhall aske the Father in my Name he will give it you, Call upon me in the time of trouble, and I will deliver thee, and God cannot deny himſelfe.
3. Such prayers are put up by the hand of Jeſus Chriſt, the beloved of the Father, in whom he is well pleaſed, and whom he cannot deny any thing, ſo that though he may and will deny as when68 we goe in our owne name, yet he will not deny thoſe that goe unto him in his Sons name, the humble, faithfull requeſts of his poore ſervants put up in the name of Jeſus Chriſt.
4. I may adde alſo, that it tends much to his glory to heare the prayers of his ſervants, and help them in their extremities, it proclaimes his omniſcience, almighty power, wiſedome, goodneſſe, faithfulneſſe and care over his people.
Therefore pray, and pray fervently and faithfully, and pray conſtantly, give not over praying whatſoever extremity thou ſeemeſt to thy ſelfe to be brought into; yea, the greater the extremity, pray more earneſtly, and hope moſt. A ſhip hath moſt uſe of an Ankor when the waves are rougheſt, and the ſtorme greateſt: ſo here moſt need to pray, and put out the Ankor of hope in greateſt troubles, and there is ground for it, then to be fulleſt of hope, becauſe deliverance is neareſt, the nearer to the top of the Mount, to the uttermoſt extremity, the nearer to mercy, for God will be ſeen in the Mount, he will help and deliver in extremity.
2. It ſhould teach us all patiently to relye upon God in every caſe, in every place and condition caſt thy ſelfe upon him. He was with Daniel in the Lyons den to ſtop the Lyons mouthes, with the 3. children in the fiery furnace, to reſtraine the force of the fire that it hurt them not, and ſo with others in their troubles and tryals,Iſa. 43 2. and hath promiſed to be with all his. When thou paſſeſt through the waters, I will be with thee, and through the rivers they ſhall not overflow thee; and when thou walkeſt through the fire, thou ſhalt not be burnt,Ioſh 1 5, 8. Heb. 13.5. neither ſhall the flame kindle upon thee. I will never leave thee, nor forſake thee. In what condition or extremity ſoever thou be, yet ſtill wait patiently upon God, he will help in the moſt ſeaſonable time.
Oh, but my ſinnes are great, I am a vile unworthy creature, he will not regard ſuch a vile wretch as I am, beſide all outward meanes faile.
Anſw. But take heed, doe not limit the Holy One of Iſrael, neither for the thing, time, manner nor meanes, he is al-ſufficient, his mercies are great and free, and he knowes the fitteſt time; therefore feare not, but relye wholly on God, truſt perfectly in him. There is in many a truſting in God,69 but〈◊〉is imperfect, they ſeeke to, and truſt in other things with God yea without God, in themſelves, friends, and other things and meanes. This ought not to be ſo, we ſhould truſt w••••y and only in God, and wait patiently on him, he will be ſ•en in due time. Conſider the Husbandman,I am. 5.7, 8. he waiteth for the fruit of the earth, and hath long patience for it, be ye alſo patient, ſtabliſh your heart, ſaith James. If the Husbandman doe with patience undergoe all weathers and caſualties, and wait long for the fruit, that he may have a joyfull harveſt, then much more ought they to wait that ſow ſeed in Heaven, gracious and precious ſeed, teares and prayers, and doubtleſſe they ſhall reap in due time, we have Gods owne word for it,Pſal. 137.7, 8. They that ſow in teares ſhall reap in ioy.
Secondly, as it may and ought to teach and encourage all to goe on, and reſt perfectly and patiently on God, ſo particularly to You the Worthies of Iſrael, who are now imployed by God, the King and Countrey, in the great ſervice of the Kingdome. You have a great worke before you, mighty Adverſaries, and great oppoſition, the Devill, the Pope, that Balaam of Rome, that curſeth the people that will not adhere to him, and all the rabble of popiſh and prophane wretches, who are digging as deep as hell to undermine you, and your honourable proceedings, and blow all up, their continuall deſperate deſignes, and hell bred treaſons, and bloudy threatenings, witneſſe to all the world the extreame height of their malice, and your dangers. You ſeeme to be now even in the very top of the Mount of extreame dangers, and the whole Kingdome, our Religion, Lawes, liberties, and free Courts of Juſtice with you are upon the verticall point; yet be not diſcouraged (much honoured Patriots) God will be ſeen in the Mount, doe you continue daily to ſeeke unto God, wholly deny your ſelves, and depend upon him, walke with him, and ſeeke him and the publicke good in all your undertakings, and be aſſured God will ever protect, direct, preſerve and deliver you. Hath he not preſerved, directed, and protected you hitherto, even to admiration, when there was but a ſtep, but a word betwixt you and death? and he will ever protect, and in due time deliver his Majeſty, and the Kingdowe with you, if you ſtill walke with70 him; God will be ſeen in the Mount, when it comes to the very point, when the enemies of Sion thinke to ſtrike the fatall blow.
But when God ſhewes himſelf in the Mount, helps and delivery you, and the Kingdome with you in our extremities, and tre••s the enemies under the foot of juſtice, then beware you doe no forget to returne all poſſible praiſe and thankfulneſſe to God, for ſo great a mercy; but with Abraham here, erect a Monument to perpetuate the memory of ſuch divine mercies to poſterity: And in the meane time you muſt ſet up your E•en-ezer,•Sam 7.12. Hitherto hath God helped us, as Samuel and all Iſrael did.
And ſo I come to the third and laſt point, obſerved in theſe words, which is this,
That mercies and deliverances in our extremity or great troubles,Dect. 3. ought eſpecially to be noted, and the remembrance of them continued.
Here Abraham in memory of ſo great a mercy, that ſo eminent a paſſage of divine providence might never be forgotten, he (as it were) ſets up a pillar, or Monument to all poſterity, with this inſcription, Jehovah-jirah, the Lord will ſee and provide, with this proverbiall ſpeech alſo, In the Mount of the Lord it ſhall be ſeen. All the while Abraham was buſied in making the Altar, laying on the wod, &c. God ſaw, but was not ſeen, did not ſhew himſelfe, but when it came to the act of ſtriking the fatall ſtroake, which was even falling downe, then God was ſeene, i.e. did manifeſt his gracious pleaſure in preſerving Iſaac; and therefore Abraham labours to perpetuate the memory of this great mercy, in the name of the place; He called the name of the place, Iehovah-jirah.
And ſo ſhould we doe of ſpeciall mercies and deliverances. Indeed we ſhould be thankfull for all, even for the leaſt mercy and deliverance, even nature, common honeſty, and equity require, that where we receive a benefit,Nihil eſt æquè Deo gratu a••q, grati eſſe anime, Chryſoſt. Orat. 2. ad Cor. 1. we ſhould returne thanks; beſide, it is a moſt excellent duty, more diſpleaſing to the Devill, but more acceptable to God then prayer; for prayer argues want, and miſery, which the Devill deſireth and rejoyceth at; but thankfulneſſe argues plenty, at leaſt a comfortable condition,71 which the Divell envies,Invitat al magna qui gratanter ſu•••p••mudica Ca•ſiod. in Pſal. Grav ſſimum v•t•um〈◊〉homine indig•um. it doth more argue ſincerity of the heart then prayer doth, and ſhall continue when prayer ſhall ceaſe. It is very advantagious to our ſelves, it conciliates favour with God, is (as I may ſay) an encouragement to our heavenly Father to go on to do us good, and to beſtow better and greate•mercies and deliverances. But unthankfulneſſe is a grievous fault in the opinion even of the very Heathens, diſpleaſing**Spiritus gratiæ contumeliam ſ•••t, qui b•ne ficium dantis grat•mente non ſuſcipit. Ber. Ex. 17.14. to God, and ſeldome goes unpuniſhed in this world, God takes notice of it, though againſt man, much more if againſt himſelfe, records it to their infamy; inſtance in Pharaohs chiefe Butlers forgetfulneſſe of Joſeph, it hinders good things from us, ſhuts up the fountaine of Gods goodneſſe, cauſeth him to take away or blaſt what he hath already given a people, and often brings down judgement upon the head of the unthankfull, as the Scripture witneſſeth.
But eſpecially hould we be thankfull for, take ſpeciall notice of, and record to poſterity ſpeciall mercies and deliverances.
For 1. So we are commanded, after God had delivered Iſrael and diſco•ſited Amalek. Gen. 35.1.God commanded Moſes ſaying, Write this for a memoriall in a booke. Likewiſe when God had brought Jacob ſafe home againe to his native country and delivered him from the wrath of his brother Eſau, God bad him goe to Bethel, and make there an Altar unto God,Joſh. 4. •. (namely, to offer ſacrifice of thankeſgiving unto God) who appeared unto him, when he ſled from the face of his brother Eſau, and had now delivered him. Likewiſe when God had delivered Iſrael, and brought them out of the wilderneſſe and through the river Iordan, he commanded Joſhua to take twelve•tones out of the middeſt of Jordan, and ſet them up to bee a memoriall to future generations of what God had that day done for them.
2. Therefore the people of God uſed to record speciall mercies and deliverances in their Chronicles, in the names of their children, of places and the like. Ex. 15.1. Jud. 5.1. Iſa. 38. •.Alſo in spirituall Songs and Pſalmes: So did Moſes Iſraels deliverance out of Aegypt. Deborah and Baruk their great deliverance from, and victory over Siſera and Iabin King of Canaan: And Hezekiah his72 Song of thanksgiving after his recovery from ſo eminent a danger of death,Heſt. 9 10. &c. & ver. 29, 30, 31 and the Jewes feaſt of Purim.
And thirdly, there is great reaſon for it:
1. From the leſſe to the great. I argue thus, If we muſt be thankfull for particular and ſmaller, even f•r the leaſt mercy, as it is, Pſal. 103.2. Forget not at all, i.e. any of his benefits, and there is good reaſon for it, then much leſſe may we forget or be unthankfull for great and extraordinary mercies and deliverances out of extremities, wherein Gods goodneſſe, power, wiſedome, mercy,Reaſ. 1. &c. are moſt remarkably ſeen.
2. From the equity of the duty 2. wayes.
Firſt, becauſe Gods mercies to the fathers are mercies to their poſterity, future generations are the better for them; Here the mercy ſhewed to Abraham in ſaving Iſaac was a mercy to all ages; He was to be the ſeed of the Church, In him, i.e. in the Meſſiah that was to be borne of him, all Nations ſhould be bleſſed. So we this day reape the fruit of thoſe great deliverances in 88. and from the Gun-powder treaſon, and others ſince; if either of thoſe,1588 & 1605. or theſe had taken effect, either we had not now been at all, or been miſerable ſlaves to Antichriſt, both in our ſoules, bodies, and eſtates, without the wonderfull and extraordinary mercy of God; and therefore great reaſon ſuch great mercies and deliverances ſhould be recorded, and the memory of them perpetuated, that the generations to come after us, who have the bene•it of them, ſhould know them, and bleſſe God for them. Pſal. 102 18.This ſhall be written for the generation to come, and the people which ſhall be created ſhall praiſe the Lord.
Secondly, It is equall alſo, that there ſhould be ſome proportion between our receits and our returnes; our mercies are great, extraordinary, laſting, ſtanding mercies for future times, and therefore great reaſon our returnes of praiſe ſhould be more then ordinary, laſting, and continued in our poſterity.
3. Such mercies and deliverances ſhould be ſpecially noted, and the remembrance of them perpetuated to teſtifie our love to God, deſire of his glory, and hearty thankefulneſſe for his goodneſſe, care and providence over us, which appeares in that we would have his goodneſſe to be remembred, and his praiſe to live when we are dead. So men doe with benefactors, record their kindneſſe73 and bounty, ſet up a Monument with inſcriptions, that after times may reade their kindneſſe and bounty towards us, whom we love and deſire to honour for their beneficence towards us, eſpecially if publicke, and much more ſhould we labour to perpetuate the mercies and praiſes of our good and bountifull God and Saviour, to teſtifie our love to him, and deſire of his glory. In this caſe a gracious heart may uſe the words of Paul, who ſaid, The love of Chriſt conſtraineth us. If we truly love God,2 Cor. 5.14. and deſire to honour him, we ſhall endeavour to perpetuate his praiſes.
4. We ſhould take ſpeciall notice of, and labour to continue the remembrance of ſpeciall deliverances and mercies, for the benefit of future ages, for the ſtrengthening their faith, comfort and ſupport in evill times. For this cauſe (ſaith David) ſhall every one that is godly pray unto thee. We have heard with our eares, O God,Pſal 32.6.44.1. &c. (ſay the faithfull in evill times) Our fathers have told us what work, thou didſt in their dayes, in the time of old, and marke what uſe the Church makes of Gods former mercies and deliverances to his people. Thou art my King, O God,v. 4, 5. command deliverances for Jacob, through thee we will puſh downe our enemies, through thy name we will tread them under that riſe up againſt us. The remembrance of former mercies to his people, though long before, doth ſtrengthen their faith, and put courage into them in their ſtraites, makes them confident in evill times, and to reſt on God in their greateſt exigents, and this uſe wee ſhould ever make of former deliverances, as did alſo David,1 Sam. 17.34. 2 Cor 1.10. Paul and others.
Ʋſe of Reprehenſion.This being a duty ſo apparent and neceſſary, it may ſerve to reprove and condemne the great ingratitude and vile practiſe of moſt men, and of our ſelves in particular, who are ſo far from perpetuating the remembrance of Gods mercies and deliverances to our ſelves and the Land, That ▪
1. Many doe not returne thanks to God for them, no, ſcarce while they are freſh and new, before our eyes, eſpecially for ſmaller, more ordinary and common mercies and deliverances.
We cannot looke any way beſide mercies: If we looke into our ſelves, we have our being, our ſoules and bodies, all our members,74 faculties and abilities from God with the continuance of them: If we looke without us, on the Heaven, the Earth and Seas, meat, drinke, clothing, houſes, the fire, water, ayre we breathe in, every creature is a mercy. There are alſo ſpirituall mercies, God gave us his Sonne, a wonderfull mercy and deliverance wrought by him for man, the Goſpell, the Word and Sacraments, great mercies, and theſe with many others we doe enjoy hitherto, with peace, plenty and liberty, no ſmall bleſſings, God hath compaſſed us about with mercies, and delivers us every day from many knowne, and more unknown dangers that might befall us.
If we looke upon mercies in the Mount, in time of extremity, we may ſay much both of publicke and private, of privative and poſitive mercies. If God had not put in and holpen us (may many of us ſay) I had certainly dyed in ſuch a ſickneſſe, in ſuch a danger, I had been utterly undone in ſuch a leſſe, I had been ſpoyled at ſuch a time, &c. So for publicke mercies and deliverances, in which every one hath a ſhare for the publicke good, is every mans private benefit. Was not England brought into the Mount, to a very great exigent? and was not God ſeene for Englands good in 88. in ſcattering and deſtroying that invincible Navy,A•no 1588. as the Adverſaries themſelves ſtiled it? In November 5. 1605. when there wanted but a very little time to be added to make our King (that then was) and He that now is,1605. the Queene, Prince, Nobles, Commens in Parliment, and many thouſands more, together with the Houſes, the Records of the Land, and of every mans particular right, yea the whole Kingdome, our Religion, Lawes, Liberties, and all to come to nothing, and then God appeared, and wrought a great ſalvation for us before we knew our ſelves to be in danger. So when the Churches in Germany were brought to an exceeding low ebbe, God raiſed up that renowned King of Sweden, and others ſince, that have done great things, revived the dying hopes of Germany, this was the mighty worke of God. So God did wonderfully preſerve Ireland, eſpecially the great City of that Kingdome, giving very great and wonderfull deliverances and victories to a few over many very often. God hath preſerved and done great things for faithfull loyall Scotland (ſometimes pronounced, and75 commonly called traytors, though miſunderſtanding, when they ſtood for the defence of Religion, Lawes and Liberties, againſt the publicke enemies of the Church) when in the eye of earnall reaſon there was little or no hopes of enjoying either. Againe, for our ſelves at home,1639. & 1640. did not the Lord ſtrangely and wonderfully preſerve this Nation from the Spaniſh Navy the other yeares, and from imbruing our hands in our neighbours bloud, who ſought our welfare, and deſtroying one another till none remaine, or if we were conquered by them we muſt needs loſe all, and if we did conquer them, we were ſure that both the victory and our ſelves ſhould be a prey to the malignant party for whom we fought. We have had many great mercies and deliverances from many great and deſperate deſignes, ſo that we doe enjoy peace, liberty and the Goſpell to this very day, notwithſtanding all our feares and jealouſies grounded upon moſt evident and imminent cauſes, threatening deſtruction and loſſe of all, broken our yoaks, eaſed our ſhoulders and our conſciences alſo in a great put-off of many grievous burdens. The time would faile me to tell of all the great things that God hath done for us within theſe few yeares by-paſt, and utter his mercies and our deliverances by while. There is cauſe enough why we ſhould ſtand even amazed with the Jewes in Babylon,Pſal. 126.1. that after Proclamation of returning to Jeruſalem, were ſo affected with it, and wondred at it, that they were as men in an extaſie, like unto them that dreame, they could ſcarce tell whether it were true which they heard and ſaw, or but a dreame.
But beloved, what thankfulneſſe hath been returned to God for all theſe great mercies and deliverances? Surely little, and by too many in a manner none at all, eſpecially for common and ordinary mercies; Many are like the ungratefull Tenant, that enjoyes the Lands and Houſes of a good Land-lord, but will pay no Rent. Like the Husbandman in the Goſpell that did receive the fruits of the Vineyard, but returne nothing:Mat. 21.34, 41. The truth is many are like the Swine that doe grouſe up the Acorns, that fall from the Tree, but never looke up to the Tree whence they come: ſo many daily taſte of Gods bleſſings, receive his mercies and deliverances, and yet ſeldome or never lift up the heart in thankfulneſſe to God the Authour and doner of them. 76They were wont in the firſt Ages of the world, to thinke they had good cauſe to praiſe God for the leaſt mercies,Deut 3•.13. as for the dew, &c. We, too many of us, can ſcarce find in our hearts to praiſe God for great mercies, while freſh before our eyes, ſo far are we from labouring to continue the remembrance of them.
2 Others there are that thinke not of them, though they take ſome notice of them, and it may be are a little affected with ſome of them for the preſent, yet quickly forget them, even while the things themſelves are in their hands, and before their eyes,Gen 49.23. or newly received, as Pharaohs Butler forgat Joſeph, and as Iſrael did Gods goodneſſe, They remembred not his hand, nor the day when he delivered them from the enemy. Pſal•8.42.10 21. Ingratus eſt qui di•ſ••nutat. in gia•or qui non redd••ng•a••ſ•mus omni•i qui oblitus eſt. S•. de B•net. They forgate God their Saviour that had done great things for them in Egypt. There are, ſaith one, many ſorts of unthankfull men; Some deny they have received a benefit, ſome diſſemble it, ſome requite not; but moſt unthankfull are ſuch as forget a kindneſſe, ſhame, honeſty and time may mend the former; but what can amend the laſt ſort, who doe ſo willingly forget mercies?
3. Others, though they take ſome notice of, and remember mercies and deliverances, yet aſcribe them to other things, as the Heathens uſually doe to their Idoll-gods. Iudg 1623. 1 King. 5.18. Jer 44.17, 18.The Philiſtines aſcribed their victories to Dagon. The Syrians to their Idoll Rimmon and Remphan, and Iſrael to the Queen and Hoſt of heaven, and too many Chriſtians to ſecond cauſes and inſtruments, as wit, ſtrength, policy, vigilancy, diligence, &c. yea to fortune and chance, a heatheniſh conceit, very unbeſeeming Chriſtians, yea, impious and diſhonourable to God, robbing him of his glory in thoſe things moſt commonly in which his wiſedome, power and providence is moſt ſeen, and giving that to the creature, ſecond cauſes, and inſtruments, or Idol-fortune, chance or lucke that belongs to God only.
4. Many doe ſleight and undervalue mercies and deliverances, accounting great mercies ſmall, and ſmall none, or not worth the taking notice of them,1 King. 9 1•, 13 Deu. 19.20. Pſal. •6.24. as Hiram did the Cities which Salomon gave him, and as Lot did Zoar, and Iſrael the pleaſant land, and are often murmuring and repining, becauſe mercies are not ſo great, and every way ſatisfying to our boundleſſe, unſatiable deſires: This is a great fault to undervalue, and much77 more to repine and murmure at Gods mercies, eſpecially if great and extraordinary, as many of ours of late have been.
5. There are ſome that are worſe then any of theſe, who envy the mercies of Gods people, repine at the goodneſſe of the Church, are grieved to ſe•ſuch great things done as of late have bin done for England and that other Nation (bleſſed be God) and even gu•ſh their teeth at it, ſpeake contemptuouſly of what God hath done by the great Councell of the Land, yea, oppoſe and hinder what they can, ſeeke to undermine it and undoe all and buty the Churches mercies and hopes in the ruines of deſtruction, and that curſe when they ſhould bleſſe, and blaſpheme where they ſhould ſet up monuments to perpetuate the praiſes of God and the remembrance of his mercies: So eſpecially doth that wicked Balaam of Rome by his Buls and Excommunications, and his Abettou•s here. Such are in a fearfull condition, the good Lord open their eyes to ſee and conſider, and make uſe of that gracious and terrible ſpeech of God, comfortable to his people and terrible to their enemies, Curſed be he that curſeth you,Gen 27.20. Num. 24.9. and bleſſed be he that bleſſeth you, ſpoken indeed to Jacob, but in him to all the Iſrael of God, as it is applyed by him, whoſe eyes were open and ſaw the viſion of God.
Ʋſe of Exhortation.Secondly, Whatſoever others doe or our ſelves have formerly done, yet let us now be hence convinced of our failings, be humbled for them, and excited to our duty, and that is,
1. To give God the praiſe of all mercies and deliverances, and of all his wondrous workes. God gives deliverance to his people that he may fill their hearts and mouthes with Songs of praiſe, and gives us a charge ſo to doe. Call upon me in the time of trouble and I will deliver thee and thou ſhalt glorifie me. Sing unto him, ſing Pſalmes unto him,Iſal 50.15.105 2. and talke of all his wondrous workes.
2. To praiſe (Gods due and our duty for all his goodneſſe to us and his) ioyne prayer to God for our ſelves and the Church, that God would be pleaſed ſtill to goe on to doe us good, that God would accompliſh his worke and doe good unto Zion, and be favourable to Ieruſalem, ever watch over it, preſerve,78 ſupport, comfort it, and perfect his mercies, and evermore mightily defend it, that Ieruſalem may be the praiſe of the whole Earth,Cant 6.4. Comely as Titz•h (in reſpect of pure order and ordinances) and terrible as an Army with banners, to the enemies in reſpect of d••me bleſſing and protection.
To move us to thankfulneſſe, conſider theſe Motives,
1. The number,Motives. greatneſſe, variety, ſutableneſſe and continuance of Gods mercies and deliverances both perſonall and nationall, temporall and spirituall: of which a touch hath bin given before. And ſurely the more, the greater and more excellent mercies are, the more they will a fect and ſtirre the heart, if there be but a principle of common honeſty in it, and any notice taken of them.
2. Conſider the affections of God the giver, which is to be preferred before a Parents. Never was a Father nor a Mothers love (whoſe affections are uſually more tender) more to their child, then Gods is to his choſen. See Iſa 49.15. It is therefore ſet downe by way of admiration, God ſo loved the world that he gave his onely begotten Sonne!Joh. 3.16. 1 Joh. 3.1. and Behold what love the Father hath ſhewed unto us! This conſideration and perſwaſion is very needfull; for unleſſe we be perſwaded and doe conſider, that what God doth for his people and for our ſelves in particular is not in wrath, as he ſometime gave Iſrael a King in his anger, and Quailes to murmuring Iſrael, but in mercy, out of love and for our good, we cannot be truely thankfull, we are more thankfull for a ſmall kindneſſe from him whom we know loveth us, then for a farre greater matter from him, of whoſe good affection towards us we have juſt cauſe to doubt: it is the perſwaſion of a kindneſſe and love in a benefactour that ſtirres up to thankfulneſſe, and when theſe meet together, that good turnes are great, many, ſutable to our condition and deſires, durable and out of love, and a man is perſwaded of this, then they affect the heart kindly.
3. Conſider all ſo the freeneſſe of God the giver, that all mercies and deliverances are free and altogether undeſerved: He is not bound to us by way of deſert and debt, but of free promiſe,Gen. 32.10. We are all (as was Iacob) leſſe then the leaſt of all79 his mercies; all is of meere grace and free favour. If we have but a bit of bread and cold water, it is free mercy, if more, it is his bounty, if nothing at all, if he give nothing, but take away all we have and puniſh us alſo for our ſins, he doth us no wrong, we have no cauſe to complaine, but to juſtifie the Lord. This is very conſiderable to move us to thankfulneſſe.
4. Conſider our miſerable condition without theſe mercies, which we may know, carendo magis quam fruendo, beſt by the want of them. Did we a while want health, ſtrength, liberty, meat, drinke, apparell or the like, we ſhould thinke our caſe ill. Were we turmoyled a while with civill warre (which God in mercy avert) as in Germany and Ireland at this day, where very many thouſands are already ſlaine, and they that ſurvive moſt of them have their goods ſpoyled, their houſes burnt, themſelves turned out naked very many of them; ſome have their husbands, ſome their ſonnes, barbarouſly murdered before their eyes; ſome their wives or daughters or both deſloured, ſhamefully abuſed, and afterward butchered by rude Souldiers; ſome women (as I remember) ript up alive; ſome have their fruit drop from them as they hang on the gallowes; ſome grievouſly mangled, and many other miſeries which they onely can beſt know that feele them, or are eye and ear-witneſſes of them.
But it is much worſe where a ſoule lyes under an accuſing, condemning, tormenting conſcience, wants and feeles the want of pardon of ſinne and Gods favour, this is the greateſt miſery. Thinke then what a piteous caſe you ſhould be in, were it thus with us, as undoubtedly it had bin before this, if our proud enemies had prevailed as they hoped and believed they ſhould doe, and are yet confident, yea if you want but outward mercies, as liberty, meat, drinke, &c. but a few dayes, and much more, if you want pardon of ſin, for which a conſcious ſinner would give all the world, and lye under a ſore wounded conſcience, and let the conſideration of the want of mercies make us truely thankfull for what we doe enjoy.
5. Thinke alſo (on the other-ſide) what an happineſſe it is80 to enjoy theſe m•r•rs and deliverances, which we by the goodneſſe of God, and the wiſedome and care of the Parliament doe enjoy. Oh how happy would many a thouſand in Germany and Ireland, that are in extreame want, ready to periſh, thinke themſelves, did they enjoy the plenty we doe, or the fourth part of it, if they had but bread enough (though never ſo courſe) to put into their bellies: Or he that is extreame heart-ſicke, even ready to breathe out the laſt gaſpe, to have health: I he poore wearied man with continuall frights, fears, alarums, and great dangers to enjoy peace: And ſo in other things, all which by the indulgent goodneſſ of God we doe yet enjoy: We were happy if we had eyes to ſee our owne mercies, and hearts to be truly thankfull for them: ſo a wounded conſcience that is grievouſly afflicted, if God would ſhew mercy, and ſpeak peace to the ſoule how happy would he thinke himſelfe. Let this conſideration move us to thankfulneſſe for what we doe enjoy.
6. Conſider your future neceſſity, though you be now in a plentiful and comfortable condition in all theſe reſpects, yet fore-think what may be, you doe not know how ſoone you may be in great want,Neſcis quid ſerus ve•at ve•p•r. or trouble or danger, in ſome extremity or other, what a day may bring forth; we are all tenants at will to God, and much of our future happineſſe ſtands on our preſent thankfulneſſe. Unthankfulneſſe,Exod 14.21. Eccleſ 1.7. as it were, dries up the channell of Gods mercy and bounty, as the Eaſt winde did the Red Sea. All Rivers are from the Sea, and did they not pay their tribute backe againe to the Sea, very likely they would in time be dryed up, but they returne to the Sea againe, and ſo are continually fed by it. The way for us to have a continuance of Gods benefits, is to returne continuall praiſe and thanksgiving for the mercies we doe enjoy.
7. Looke backe and thinke (how it may be) thou didſt faſt and pray (or if thou didſt not, thou art greatly to blame, not to labour and pray) for thoſe mercies and deliverances: ſo for particular mercies before thou hadſt them when thou waſt in want or in great feares. Well, were theſe mercies, this or that deliverance worth the praying, wreſtling and tugging for before, whilſt thou waſt in want or danger, didſt thou feele or feare ſome grievous evill, and is it not as worthy thanksgiving now thou81 haſt it? This is juſt the caſe of the 9. Leapers,Luk 17 12, 17. they cryed aloud for help, but when they were cured, they returned not to give thanks; and the Iſraelites that cryed to God in their diſtreſſe,Pſal. 107. but were unthankfull for his benefits when they had them. A great ſhame it is we ſhould be ſo earneſt for a mercy or deliverance in our neceſſity, ſo open handed to receive,Gratias agere Deo poſsu••••reſerre non po•ſumus Aug in••l. 47. and ſo cloſe mouthed and ſtrait-hearted, when we have them, to returne ſomthing in way of thankfulneſſe.
8. This (namely Gods glory and praiſe) is the end of all his mercies, benefits and deliverances, and ſhould be the end of all our actions and ſervices. Prov. 16.4. Rom. 11.36.God made all things (and doth all things to) for himſelfe. All Agents worke•o ſome end, and therefore God much more. Now he is the beginning, from which, and the utmoſt end to which all things tend, and ſhall God miſſe of his end, loſe his praiſe? aſſuredly if he doe, he will be glorified, if not by us as active inſtruments of his glory; yet in and upon us,Luk. 1•.48. as patients of his juſtice, for all our ingratitude, and the more and greater mercies we enjoy, the greater will be our condemnation if unthankfull.
Laſtly (by way of motive, and which is ſpecially applicable to publike mercies) Remember that publicke mercies are every mans private mercies, every ones private good is wrapt up in the publik: If it goe well with the publicke, all fare the better for it, if evill, all ſhare in it; as in the body naturall, if the whole body be out of order, all the members ſuffer with it, if ſound and well, all the members ſimpathize with it; and ſo it is in the body myſticall and politick, the Church & Common-wealth; therfore be thankull for publicke mercies, as well, yea rather, and more then for private; becauſe they doe concerne both our owne particular, and others good, whoſe welfare we ought heartily to deſire, pray for and rejoyce in, as fellow members of the body politicke and myſticall.
Q. But ſome ſay, What muſt I doe that I may be kindly affected with mercies and deliverances, and how may I continue the remembrance of them?
Anſw. To the firſt, to be kindly affected with mercies and deliveces, doe 4. things:
1. Take notice of all, more eſpecially of more remarkeable,82 ſpeciall and extraordinary mercies, ſupportment in, and deliverance out of troubles; for mercies that paſſe unobſerved cannot be thankfully acknowledged, much leſſe the remembrance of them perpetuated. And doe not onely obſerve them, but take a full view of them, how great, free, undeſerved and ſutable they are to our condition: for theſe conſiderations help much to affect the heart with them.
2. Often meditate on them, well weigh and ponder them, as the faithfull did, Pſal 48. We have thought on thy loving kindneſſe, O God. Pſal. 48.9.The word ſignifieth (as ſome have obſerved) as much as aſſimulavimus, we have made an Image of it in our minds, by ſerious pondering it hath made a deep impreſſion in our minds. The more a man doth meditate and roule any thing in his mind, the deeper impreſſion it makes, and the longer it continues; therefore labour to worke and imprint it on the heart by meditation.
But looke not too much on thy afflictions and wants, or what others have which thou haſt not, but on Gods benefits and mercies received and promiſed, and on what thou haſt more then many others: For if a man be much poring on his wants and others fulneſſe, or the greater mercies that ſome others have, this will indiſpoſe a man to duty, dead the heart, beget diſcontent, and imbitter the ſoule; but the often remembrance of mercies received and promiſed, and ſpecially of what himſelfe hath, which ſuch and ſuch a man, and many others (far better) have not, will ſweeten the ſpirit, rejoyce the heart, quicken a man and put life into him, make him more apt and active feelingly to praiſe God for them, and performe any good duty; it is as oyle to all holy actions.
3. Labour the heart to have a ſenſe and feeling of the worth of them and to have an high eſteem and holy admiration of his mercies,Pſal. 45.7. as David had, How great is thy goodneſſe? by conſidering the greatneſſe, number, variety, the freeneſſe of his mercies, and continuance of them, alſo how happy we are with them, and how miſerable without them; for it is not the having, but the prizing and high eſteeming of a benefit that affects the heart and moves the will to thankfulneſſe.
4 Labour to be ſtill poore in spirit, and to be alwayes conſcious of thine owne unworthineſſe, that thou mayeſt know thy ſelfe83 to be leſſe then the leaſt of all his mercies, as Jacob ſaid;Gen. 32.10. for hunger is the beſt ſawce, it makes every thing reliſh well; every morſell ſeemes ſweet to the hungry ſoule: ſo poverty of ſpirit makes the leaſt mercy ſeem great; The poore hungry beggar takes the leaſt and worſt ſcraps thankfully, which a full ſoule rejecteth and ſcorneth: ſo a man that is poore in ſpirit hath a ſenſe of his owne unworthineſſe, meane conceits of himſelfe, is thankfull for every mercy, thinks every thing more then he deſerves, and all thankfulneſſe too little for what he hath already, and therefore ſtands admiring at great and extraordinary mercies.
To the ſecond I anſwer, That to continue the remembrance of ſpeciall mercies and deliverances, it will help much, and the godly have uſed,
1. To write them down and ſet them upon record, that they which lived after them might reade them, and be affected with them, and thankfull for them. To this purpoſe were the Chronicles of the Kings of Iſrael and Judah of old, and of the Chriſtians under the New Teſtament; even Heathens have ever uſed to doe thus, record ſpeciall mercies and deliverances,Heſt. 6.1. Erza 4.15. as we reade of Ahaſuerus his times in Heſter, of the Medes and Perſians, and others.
2. Tell them to your children, and charge them to tell them to their children. So we are commanded,Deut. 4, 9, 10. Only take heed to thy ſelfe (ſaith Moſes to Iſrael) that thou forget not the things which thine eyes have ſeen, but teach them thy children, ſpecially the day that thou ſtoodeſt before the Lord, &c. And David, Sing unto him, ſing Pſalmes, and talke of all his wondrous works; and ſo the faithfull did,Pſal, 105.2. Pſal 44.
3. They may be continued, and ſo the Saints have uſed to continue the remēbrance of ſpecial mercies. 1. In the names of their children. So was Enoch, Moſes, Samuel and many others named, and it was very uſuall to record ſpeciall paſſ•ges of Gods providence to his Church in the names of the r children, that their very name might put them and their children, and others alſo in mind of the thing.
2. In the names of places, where ſome notable mercy was received, or deliverance given. So Abraham here called the name of the place. Jehovah-jirah, i.e. God will ſee or provide: becauſe God there ſo unexpectedly provided for Iſaa•s ſafety & deliverance, and a ram to be•ffered in his room, & Jacob called the place Bethel, the84 houſe or place of Gods ſpeciall preſence, becauſe God there appeared to him.
3. Py ſetting up ſome pillar, heap of ſtones, or mark on the place, as d d Jacob and Laban J ſhuah and others; and therefore were Peniel,Gen. 32.20. •1,••, 49. Galeed, M•zpah, and many other places ſo called.
4. Likw•e, by ſetting a marke on the time, and keeping a ſolemne anniverſary feaſt on that day, in memory of ſome ſpeciall mercy, as was the Jewes P ſſ o•e•, dayes of Purim and others.
5. In Songs and Pſa•mes,Exod 12.11, 14 Heſt. 9.26. as Exod. 15. recording Iſraels deliverance from Egypt; and Judg. 5. Gods mercy in ſaving and delivering them from Jabin King of Canaan.
6. In Proverbs, as here, In the Mount of the Lord it ſhall be ſeen. So often as this proverbe is mentioned, it puts us in mind of that marvellous and unexpected deliverance of Iſaac, and proviſion of a Ram to be offered in his ſtead.
Thus ſhould we doe upon like occaſions. And thus by the good hand of God, we have ſeen Gods dealing with his people; his providence and wiſedome in bringing them ſometimes into troubles and extremities; his power and goodneſſe in ſupporting them in, and delivering them out of troubles and exigents in the fitteſt time, and our duty that followeth thereupon, and uſe we are to make of ſuch dealings and deliverances, which he good God eff•ctually bow our hearts to performe upon all occaſions, To whom be all honour, praiſe and dominion, in all the Aſſemblies of the Saints, in all places from henceforth, and for evermore. Amen.