AN EXPOSITION ON THE CXXIIII. CXXV. CXXVI. PSALMS, Called the Psalms of DEGREES: Or, The Church's Deliverance.  
PLAINLY SET FORTH for the benefit of God's Church, By T. S.  Psal. 40.12. Innumerable troubles (saith David) have compassed me. Psal. 129.1, 2. They have oftentimes afflicted me from my youth (may Israel now say) but they could not prevail against me. Psal. 116.12. What shall I render unto the Lord for his benefits towards me? 
Seen, and allowed.  
LONDON, Printed by B. A. for William Lee, and are to be sold at his shop near Sergeant's Inn in Fleetstreet, at the sign of the golden Buck. 1621.   

TO THE HONOURABLE and my especial good Master, Mr. THOMAS MURRY, Secretary to the Prince his Highness: Grace, Mercie, and Peace be multiplied in this world, and eternal Glory in the world to come.  
Honourable Sir,  
WE read in the Book of Exodus how God by MOSES, 
Exod. 35.45  and MOSES from God, commanded the people of Israel to bring their offerings and gifts for the erecting and building of the Tabernacle. Whereof some brought more rich, sumptuous, and costly gifts, as Gold, Silver, Earrings, Rings, and Bracelets, all being jewels of Gold. Some more mean, base, and of less value, worth, and estimation; as Rams skins, Badgers skins, Goat's hair, and such like: all which they did perform and execute, so willingly, readily, cheerfully, and freely; that they brought too much, and more than was sufficient for the service of this Sanctuary, 
Exo. 36.5.7  and the use of the work of the Tabernacle which the Lord commanded to be made. This most notable, rare, and admirable example of their willing hearts and minds, in serving God with their earthly goods: I have propounded to myself to be imitated and followed in a twofold respect: First, for consolation; herein comforting myself, that God who accepted their meanest offerings towards the building of an earthly Sanctuary, will much more accept, allow, and approve of this Spiritual offering which so voluntarily and cheerfully I bestow to the glory of God, & furtherance of the work of his Spiritual Sanctuary; for God doth love a cheerful Giver, and regardeth more the heart in giving, than the gift itself. Secondly, for instruction, teaching me not to bury my gifts and Talents in the Earth, with that evil and slothful Servant mentioned of, in the Gospel, 
Mat. 25.25.  but to put them forth, and employ them to the use and benefit of God's people, the good of his chosen, the profit and commodity of all true hearted and truly devoted Christians.  
Sir, to this end therefore I have written this little Book. First, to admonish some kind of people, (who for lack of experience, never feeling other days than these, full of peace and quietness) that thereby they might learn the better to apply unto themselves whatsoever they shall hear or read of the trial of GOD'S Children, lest falsely imagining the same to appertain either to the times that are past, or to other Nations, it fall suddenly upon them as a Thief in the night, and they be destitute of all hope and comfort. Last of all, to comfort another sort whom it hath pleased God to press down with sorrows, and to exercise with the continual afflictions & calamities of this Mortal life, as no times seeming favourable unto them; they can scarce receive the words of any comfort. And whereas every one in his calling is bound to do some thing to the furtherance of the holy building. I have according to my duty brought my poor basket of stones to the strengthening of the walls of that jerusalem, whereof by grace we are all both Citizens and Members. And here I present unto your Honour this poor Talon of mine: which may it please you to accept at my hands, as at one that wisheth all happiness to you and yours in the Lord. Your Honour's acceptation shall be my sole satisfaction: the bond of my duty hath this only bound of my hope; humbly craving that your favourable wisdom would supply the wants of this thing: and that this so simple a gift may be accepted of you rather for my good meaning, and the end whereof I do it, then for the value of the thing itself: If you judge them worthy, vouchsafe them I pray you your Patronage: if not, your pardon; at least your gracious and favourable acceptance, according to the kindness of your nature and wont courtesy in other matters. The which thing if you will be pleased to do, it shall not only greatly rejoice mine heart, but make me much indebted unto you for the same. The Lord for his Son's sake grant that this labour of mine may be accepted of the Saints, and tend unto God's glory: and I hearty beseech the Lord, the GOD of all Grace, and Giver of all Blessings, that he would multiply his heavenly Grace upon you and yours, that you may always walk worthy of the Lord, and please him in all things. Thus craving pardon for my boldness I humbly take my leave. The God of heaven give you that blessing of blessings, which Jerome saith, few men have, that you may go on from Grace to Grace, and be a long time happy in this life, and for ever happy in the life to come.  
Your Honour's humble Servant in all observant to be commanded. THOMAS STINT.   

TO THE CHRISTIAN READER.  
GEntle Reader, the most skilful Fisher may sometimes catch a carp: for no doubt, but there are many busy Brains, itching Ears, taunting Tongues, and carping Conceits, that will critically play the right Momes; especially, they that do least good, will find greatest fault with others good Endeavours. But from such, I appeal to thy courteous and charitable Censure; with consideration of want of time: commending this Book to thy courteous entertainment: Read it at thy leisure, and mark it well; begin not alone, but make an end: for haply, as it is in Saint john's Gospel, the best Wine is reserved till the last. And thus I bid thee hearty farewell in the Lord.   

A Plain and familiar exposition upon the 124.125.126. Psalms: called the Psalms of degrees; written for the benefit of GOD'S Church.  
COncerning the Book of the Psalms; it is an Epitome of the whole Bible, teaching us what we are to believe and do, both to God and man, in which we may as in a glass, clearly behold the nature of God, his wisdom, goodness, and mercy towards his Church and children: as also most notable spectacles of his fearful wrath and vengeance against the wicked and .  
Next concerning the Title of the Psalms: first, here riseth a question, wherefore they are called the Psalms of degrees, or stars: or after some translations of the ascending up, wherein the opinions of the Interpreters be diverse: all which it shall not be needful to rehearse.  
Some expound these Psalms steps or ascending up, to signify a completing or finishing, because they were commonly sung in the end, when the people should departed, and the divine service was finished; and therefore were called the Psalms of the ascending up, for the finishing and closing up of the divine service. And indeed, because they are brief, and set forth very notable doctrine: Therefore they were most meet for the conclusion and closing up of all.  
If men would learn to pray unto God, and crave for any mercy and blessing at his hands; lo here be excellent platforms of true, hearty, and earnest prayers: if men would give thanks for blessings received, or for judgement escaped, or for deliverance from wicked &  men, here be most worthy examples and directions. Again, if men would find comfort in temptation, troubles and affliction, and learn with patience to bear them, there is no part of the Bible more sweet and comfortable than this book of the Psalms: & therefore it should be our delight and study, and we ought to spend the more time in reading and in meditating of so worthy a Book, according to that of our Saviour: Search the Scriptures, because that will bring a man to true happiness in the end.  

Psal. 124. Verse 1. If the Lord himself had not been on our side, etc. 

The Argument of the Psalm.  THis Psalm is a thanksgiving to God for his great mercy in preserving his people, placed as the Stories do show in the midst of the Gentiles and heathen people, and as a flock of sheep in a wild forest, or in respect of the multitude, as a City compared to a mighty kingdom, being compassed on every side with the Kings of the Assyrians, 
The people of Israel, as a sheep among many wolves.  the Egyptians, the Ammonites, the Ishmalites, the Moabites: who Satan had stirred up with deadly hatred to vex and persecute them, seeking by all means to root out them from off the earth; that thereby he might utterly deface and abolish the word and worship of the Lord. This danger David saw, and thanked God which had preserved his people from the rage of many Lions and Dragons: which notwithstanding, that they never ceased to seek their destruction, yet all that they went about was in vain. And what a miracle was this, that this people could so long continue, notwithstanding the malice and rage of so many devils.  
David therefore in this Psalm, exhorteth his people to be thankful to the Lord their God, for so mightily preserving, defending, and delivering them from the violence of so many Nations and Kingdoms, hating them, and persecuting them on every side.  
If the Lord himself had not been on our side now, may Israel say. If the Lord himself had not been on our side when men rose up against us, etc. Here the Prophet David exhorteth the people to consider how mercifully God had delivered them from the hands of their enemies, and how miraculously he had preserved that kingdom, and also to praise God with him for the same: which words are not to be restrained to David's time only, for the Heathen people had oftentimes before warred against them with such force and power as was like to the rage of most huge and terrible floods of water, whereof he speaketh here, ready to overflow them: therefore seeing he mentioneth here no one kind of deliverance, it seemeth that he meaneth in these words of thanksgiving to set forth whatsoever God had done for the succour and deliverance of his people at any time before. Wherein he showeth as it were in a glass, the dangerous estate of the Church from the beginning, that the faithful may learn to know, that it hath not been preserved, by the strength and policy of man; but by the miraculous power & hand of God: and therefore in their troubles and afflictions should always fly to God for help and secure. Israel signifieth the people of God: let us acknowledge them that there is no way for God's people to escape the hands of their enemies, but by the help & power of God; and that he will have the praise and glory thereof to be given to him alone. This praise can none give unto God, but the true Israel: having experience both of their own weakness, the force and power of their enemies, the dangers past, and of the merciful help and protection of the Lord.  
Hence we learn that it is our duty to bind ourselves by solemn covenant & promise to God; 
Solemn vows a christian duty.  that so he deliver us from misery, trouble, affliction, judgements, punishments; and from unreasonable men: that then we will offer unto him praise and thanksgiving, call upon him, serve and worship him all our days. 
Gen. 28.2.21.  jacob vowed that if the Lord would be with him in his journey to keep him and defend him in it: he would then build an house to God and worship him there. josias made a covenant unto the Lord, and all the people with him, 
Psa. 1.16.14 31.  to serve the Lord, who did deliver him from the curse of the Law. David did often use this to bind himself by covenant to serve the Lord: he paid his vows he made to God. So jephtah vows unto the Lord that that he would offer sacrifice unto the Lord, who gave him victory. 
judg. 11: 30.  And though the matter of his vow was unlawful, yet his vow to honour God was the fruit of his faith. Well then, seeing it is not only lawful (but our duties even) to make solemn covenant unto God, that if he shall be favourable unto Zion, and build up the walls of jerusalem: that if he shall deliver us from any misery, judgement, or affliction whatsoever; that than we will be careful to honour God, and to be thankful to his Majesty. Let us then make this covenant with the Lord our God, let us vow obedience and newness of life: and let us say with David, 
Psal 119.106.  I have sworn and have steadfastly purposed to keep thy righteous judgement. Let us even take a solemn vow of our own souls, that by the grace of God we will have more care to praise him, to honour him, to serve him, to call upon him. And so accordingly let us be mindful to perform the same: for the Lord will require all the vows we make unto him.  
First, this may stir us up to consider what a solemn vow and promise we have made in Baptism: (that is) to forsake the devil and all his works, the vain pomp and glory of the world, that we will forsake sin and Satan, so as we will not be led nor ruled by them, yea that we will manfully fight under the banner of Christ jesus, become his faithful soldiers and servants unto our life's end.  

Secondly sworn servants.  Not only are we bought to be Christ's servants, but also we are sworn: for Baptism as on the part of God, it is a seal of the covenant of grace, to confirm that promise of remission of sins, which God hath made to us in the blood of jesus Christ. So on our parts it is a solemn resignation of of ourselves and our service to the Lord, wherein we give up our names to be enrowled among his Soldiers and servants, swearing, binding and obliging ourselves to reounce the service of the devil, the world and the flesh. And this oath of resignation we have renewed, so oft as we have communicated at his holy table: whereof it is evident that they who have given their names to Christ, and yet live licentiously walking after the flesh, are forsworn Apostates, guilty of perfidy, and of foul Apostasy and desertion from jesus Christ.  
And thirdly, Not only are we bought and sworn, but we have received wages and payment in hand, 
Thirdly we have received wages before hand of services to be done.  which should make us ashamed (if we have so much as common honesty) to refuse service to the Lord, whose wages we have received already. It may be said to every one of us, as Malaciah in the name of the Lord spoke to the Levites of his time. 
Mala. 1.10.  Who among you shuts the door of the Temple, or kindles a fire upon my Altar in vain. And who among us can stand up and say, that he hath done service to the Lord for nought. Consider it when you will, for every piece of service ye have done to the Lord, ye have received wages more than ten times: who hath called aright on his name, and hath not been heard? who hath given thankes for benefits received, and hath not found Gods benefits doubled upon him? who hath given alms in the name of the Lord, and hath not found increase? I speak not of rewards which God hath promised: I speak of that only which we have received already, the least of all God's mercies showed unto us already, doth fare exceed all the service that we poor wretches have done unto him: as therefore we are content to receive the Lords pay, so let us never refuse to give the service of our bodies and spirits unto him.  
This is the covenant which we have made every one of us in our Baptism and entrance into the Church of God, before the presence of God and his Angels: before the congregation and Church of God: but (alas) we break it daily, and have no care nor conscience to keep it. Well let us know this for a certain, that the Lord will one day require our covenants & vows made unto him: for he looks we should aswell keep them as make them. Well then, wouldst thou be loath to break thy vow, covenant, or promise made to an honest man, especially it being in thine own power to keep it, and such a promise as the keeping whereof may procure thee much peace, liberty and happiness: I know you would; Oh then let us be as careful to keep promise with God, to renounce the world, the devil, and our sinful lusts: so shall we bring much honour to Almighty God; and eeverlasting good unto our own souls.  
If the Lord himself had not been on our side when men rose up against us, etc.  
We learn hence, 
Public thanksgiving after deliverance required.  that it is the duty of every Christian man and woman to pray in public and private, for the safety and good estate of the Church. So likewise, it is our duty publicly to render thankes unto God for deliverance bestowed upon the same. We must not be like the nine Lepers, who have wide mouths to beg, but no heart nor mouth to give thankes for benefits received. It hath ever been the care and religious custom of God's Church and people, after great and notable deliverances from apparent and common judgements, to render hearty and earnest thankes unto God in solemn and public manner. 
Gen. 8.20.  When Noah and his Sons and family were newly delivered from perishing in the flood, he did the first thing build an Altar, offer sacrifice, and call on the name of the Lord; so Moses and the Children of Israel after their deliverance out of Egypt, when they were safe, and their enemies drowned, do devoutly and publicly sing praise and thankes unto the lord 
judg. 5.1.2.3.  Deborah and Barake doth the like. And the jews being delivered from Hamans' treason, 
Hcster 9.19 20.  rejoice and keep a solemn day to sing praise unto the Lord.  
Well then, let us apply this unto ourselves; we are by God's blessing the true Church and people of God; professing the Gospel of jesus Christ, truly, hating all superstition and Idolatry, and for this cause cannot want many enemies; the Papists the most subtle, cruel, and malicious enemies of God's Church, have often set upon us, assaulted us, sought to have invaded our King and Country, as in eighty eight by sundry treasons to kill our late Queen of famous and blessed memory. And to destroy our gracious King, Queen, and all his posterity: But amongst the rest, and above all the rest, none comparable to that last treason, which was most close and cunningly wrought a long time, in contriving most bloody and devilish, most barbarous and savage, threatening and seeking to destroy and root out, our King, Council, Spiritual and Temporal Magistrates, aiming at the utter subversion of our English Nation: both Church and Commonwealth. And surely if we consider well of it, I do not see in all the Bible the like deliverance so wonderful and admirable.  
First, being so long a time in hatching and contriving with such secrecy and concealment.  
Secondly, being under the ground in hell as it were, in a place under the earth, desiring darkness more than light, because the deed was evil.  
Thirdly, being brought so near the execution of it, and never known nor suspected before.  
Fourthly, being disclosed so strangely, even by one of the traitors themselves, one of the chief Actors in the tragedy. Being so general, so fearful, and so monstrous, that it should not have been only to the destruction of one or two, but of the chief of the whole land, King, Queen, Prince, judges Bishops, in a word, the flower of the whole kingdom: the want of any one whereof were a blemish to a State, and would bring a ruin to a kingdom. Now do as Ahashuerosh did, 
Hest. 6.1.2.  cause the records to be read, and chronicles to be searched, ancient and modern, divine or profane, amongst the Turks or Painims; yea if hell keep any records search there, and see if ye can pattern this conspiracy, or match this danger.  
But there is no council against the Lord, man's wisdom is foolishness unto him, his greatest strength but weakness, his life but a breath, and his honour but a blast.  
So then we see we have as great cause to render thankes unto the Lord as any people or nation under heaven; that fifth day of November is a day to be remembered, and never to be forgotten, a glad and joyful day, and we ought every one in public and private to stir up our hearts in thanksgiving unto the Lord, For it was the Lords doing, and it is marvellous in our eyes: It is the day which the Lord hath made for the glory of his Name, let us rejoice and be glad in it.  
Now it is not enough to keep that day as an idle holy day, to rest from labour and work, to ring Bells, and make Bonfires, to give ourselves to eating, drinking, and swilling, to sports and pastimes, for this is no honour to God.  
But first our thankfulness must appear in a most reverend and thankful commemoration, and Remembrance of this so great and wonderful a deliverance, we must call it to mind, think of the greatness of it, we must speak of it to our Children and Posterity, and call upon them to be thankful, for the Child that is yet unborn is bound to bless God for it. Exodus 12.6.  
Secondly, we must sing Psalms of praise and thanksgiving unto God, in token of thankfulness and that publicly in the Church and Congregation of God's people.  
Thirdly we must come together into God's house to hear his word and call upon his name, and that is a special part of our unfeigned thankfulness.  
Fourthly, we must testify our thankfulness in most hearty & dutiful obedience, which is the greatest and the best sacrifice. 1. Sam. 15.22 And if this be wanting, all that we do is nothing worth. Esay. 29.13. so that for our general deliverance there should be a general thanksgiving in a general reformation of Church and Commonwealth, of our hearts and sinful lives: otherwise we are indeed unthankful if still we live in sin & rebellion. Then notwithstanding our keeping a day, ringing of Bells, sport and play, if their follow no reformation of our lives, we may justly fear a more dreadful judgement: if not utter ruin and destruction to follow. Now (alas) where is this use of God's mercy and our deliverance, where doth the people reform their lives, reform their ways, grow more religious, conscionable, and careful to hear, read, pray in their families: it is but a wonder of nine days, men make little or no use of it, but to talk of it and speak of it.  
And lastly, our thankfulness should beget in us an earnest hatred of Popery and superstition so vild, faulse, mischievous, bloody, and cursed religion: to abhor it, to have nothing to do with it, but to abandon it: which that all estates and degrees of men may do, the Lord grant for his mercy sake. Amen.   
Verse 1. They had swallowed us up quick when they were so wrathfully displeased at us. 
THis repartition is not in vain for whiles we are in danger our fear is without measure, but when it is once past, we imagine it to have been less than it was indeed and this is the delusion of Satan to diminish and obscure the grace of God. David therefore with this repetition stirreth up the people to a more thankfulness unto God for his gracious deliverance, and implyteth the dangers which they had passed. Whereby we are taught how to think of our troubles and afflictions past, lest the sense and feeling of God's graces vanish out of our Minds. And here note how God dealeth with his people in their distress, who suffereth their enemies so fare to prevail over them, and deferreth his help so long till it seem impossible for them to escape: so that they are compelled to confess and acknowledge that they must needs have perished, if the mighty hand of God had not delivered them: These two things, than we see the Israelites here to acknowledged first that the Lord was on their side; that is, succoured and delivered them, than also that it had not been possible but they must utterly have perished if God had not preserved and defended them.  
David saith, 
Psalm. 129 1.2.3  that albeit he was persecuted and sore oppressed for his profession, yet no troubles could make him swerve from the Testimonies of God; Trouble is the best trial of true Religion: It is no great thing to cleave unto the Testimonies of God, when none pursues them for it; when authority allows it; when honour and prosperity follows it: It is no great praise then to profess it. When the Lord gloried of his Servant job, That he was an upright man, fearing God: yet Satan replied; 
job. 1.  And what marvel doth job worship God for nothing: he knew there were many hirelings, & temporizers in the world that worshipped not God sincerely and therefore would not continue it, he thought job to be one of these: lay now thine hand upon all that he hath, and he shall blaspheme thee to thy face. But he was deceived for the more he was crossed, the nearer did he cleave unto the Lord. Let us remember as Saint Paul hath warned us, we have not yet resisted unto blood, neither that which S. Peter calls the fiery trial have we endured, and yet what a shame is it to see how many are become colder in Religion: an evident argument that they were never truly religious: for if they cannot stand against offences, how should they stand against oppressions and persecutions.  
They have swallowed us up quick, in these words he expresseth, not only the strength and rage, and cruelty of the enemies, but also how weak and unable the Isralites were to withstand them: and here he useth a similitude taken of fierce and outrageous beasts, whose property is, when they have taken their prey, to swallow them alive. Likewise when we would express the cruelty or malice of any towards us, we are wont to say, he hateth me so deadly, that he could find in his heart to eat me, or swallow me up quick: the Prophet meaneth then that their enemies were so many and so mighty, that they needed no armour or weapons to destroy them, but were able like fierce and cruel beasts, to swallow them up alive, being so weak and so little a flock; let us learn then to sing with David; If the Lord had not been on our side, whose mighty hand hath delivered us, whose power alone hath preserved us: and although the world rage against us: though Satan vex us never so sore, they cannot hurt us. Be of good comfort saith Christ our Saviour: For I have overcome the world Again, I give unto them everlasting life, and none shall take them out of my hands.  
First, this teacheth us to remember and meditate of all such gracicious deliverances, which he shown unto us either in general or particular; from treasons, treacheries, conspiracies, & the like: in regard whereof we had long since been consumed had not God taken our parts against those that rose up against us, whose purpose was to have devoured us: in regard of which treason we may truly say as David: & now may England say, If the Lord had not been on our side, if the Lord himself had not been on our side, when men rose up against us, viz. the Papists, they had then swallowed us up quick, when their wrath was kindled against us, etc. Let us again remember how ne'er their purpose hath been brought to pass, ready even to take effect, as we have spoken in the 1. verse, & yet their net is broken, and we are delivered. This will make us to hate and abandon all sin, which are the cause for the most part of all his punishments, 
Lam. 3.39.  this will make us afraid to displease God by any one sin, fearing lest he should justly give us over unto the will of our adversaries: this will make us to fly to him for help & succour, to depend upon him, to seek by all means to come into his love and favour, Lest his wrath be kindled, and so we perish from the right way: in a word this will be a special means to quicken us to the performance of all dutiful obedience unto our good God, who hath been so gracious and merciful to us, thus to deliver us.  
Secondly, we must call to mind often our perils by land, by water, by fire, at home and abroad; our danger in sickness and diseases: & how many ways God could plague us: with strange and grievous visitations, as the stone and colic, the frenzy, madness and manifold destructions: from all which the Lord hath graciously preserved us. We must remember God's mercy in preserving of us in our conception, in our birth, in our infancy, youth, middle age, old age, and how he hath continually provided for us all things necessary, whereas he might justly for our sins have suffered us to starve and and famish for want of food: infinite are God's works in preserving of us, which never ought to slip out of our minds, but to be treasured up in faithful memories, acknowledging that God and none but he doth all things for us: and who therefore would abuse this bounty and goodness of God, and not rather as the Apostle Paul saith, Be moved by these to forsake our sins, and turn to God by true repentance: 
Rom. 2.4.5.  being led, as it were, by these to return the more speedily unto God.  
Here first we are to consider how great things God hath done for our souls, how he hath kept us from the spiritual famine, in giving us his word, to be so plainly and plentifully taught: how he hath kept us from the power and snare of the devil: how he hath pulled us out of the dungeon of hell: and hath delivered us from Sin, Death Hell, and Condemnation, how he hath made us to know his Will, to understand his Word, how he hath enlightened our understandings: informed our judgements in Truth, 
Psal. 24.2.  sanctifying our affections, renewing our wills; rectified our reasons, pacified our troubled consciences, assuaged the maledy of our minds: how he hath kept us from the power and dominion of sin: of children of wrath, he hath made us heirs of heaven, he hath not only given us his Son, to be our Saviour, but his spirit to assure us, and his Sacraments to seal the assurance of our salvation, in our hearts: he hath elected, called, justified and sanctified us: and many gracious promises hath he made, from which he will never go back; that undoubtedly he will glorify us; he gave us power over sin and Satan in our conversion: he hath given us strength from time to time to withstand the temptations of the world, the flesh, and the devil, so that we may truly say, What could the Lord have done more for his Vineyard? the Lord hath not dealt so with every Nation, neither had the Heathen such knowledge of his Laws. O that men would wisely consider these things, it would make them leave sinning, & move them to exercise themselves, meditating day and night to live so, and to please God. O my people (saith God) What wrong have I done unto thee? or wherein have I wearied thee, 
Micah. 6.4, 5, 6  testify against me? I have delivered thee, redeemed thee, and sent before thee Moses, Aaron, and Meriam i. Minister and Magistrate, O my people, remember now, etc. and this with David, this will make us cry out and say, Come, and I will tell you what the Lord hath done for my soul.  
Secondly, we must remember the manner how God hath thus preserved us both in body and soul: and that hath been extraordinarily for the most part, on God's part, and undeservedly always on our part, extraordinary on God's part, as in those manifold treasons and treacheries, beyond all expectation: when there have been no way as we might think for us to escape, when they have been ready to put in execution their wicked devices; then hath God awaked, as one out of sleep, to rescue and deliver us, and that miraculously discovering their hidden treacheries, as we have showed before: which the world knew not of. 
Psal. 107.  O that men would therefore remember to praise the Lord for his goodness, and declare his wondrous works to the Children of men. Again, all this is undeserved on our parts, for we have deserved justly to be cast off from God: for we deserve nothing but damnation, and when we have done all we can do, yet still we are unprofitable servants, 
Luke 17.  and therefore, with David we may justly say, not unto us Lord, not unto us, 
Psal. 115.1. Rom. 5.  but to thy name give the praise, for thy mercy and truth's sake.  
Yea, when we were enemies to GOD, yet did he look upon us: all which as it aggravateth our misery, and God's mercy, so it should aggravate our hatred to all sin, and love to God and goodness.  
Thirdly, we must remember the end of our preservation, & that is to leave us so much the more without excuse, at the latter day, if we remember not these things to make aright use of them.  
Secondly, to make our punishment, so much the greater, having abused God's mercy.  
Thirdly, that we may be moved by the sight and consideration of God's great mercy, to yield him all possible thanks and praise, expressing the same, by all dutiful obedience to his commandments.  
Fourthly, that we may hereby see our own inability, weakness and insufficiency, how soon we might perish, were not God our good God, to help us and do for us.  
Fifthly, to make us depend upon his fatherly providence, in the use of all means: 
Lam. 3.38.  for out of the mouth of the most high, proceedeth both evil and good. That is, both prosperity and adversity.  
Sixthly, to make us humble suitors to Almighty God, for every good we stand in need of, If the Lord himself had not been on our side, they had then swallowed us up quick, for it is only He, who preserves us, and every good and perfect gift comes from above. 
jam. 1.17.   
Seventhly, to attribute nothing to chance and fortune, but all to God's mercy in Christ jesus.  
Lastly, to deny ourselves, with all that we have, acknowledging that not for any merit in us, but only because God had a favour unto us, he hath showed such wonderful deliverance unto us both in soul and body: for had it not been Gods endless mercy, we had long since been swept away, as the Prophet Esaiah hath it: 
Esay. 19:  Except the Lord of of Hosts had left us a small remnant, we had long since been like Sodom and like Gomorrah, for the Lord our God hath not set his love upon us, for any thing in us, but because he loved us, 
Deut. 7.7, 8  hath he delivered, preserved, and redeemed us, and done all good unto us.  
Hear we are briefly to consider of these things. First how graciously God bestoweth his blessings and benefits daily upon us: especially how he continueth the gracious liberty of the Gospel amongst us, increasing daily the number of faithful Preachers: Who break unto us the bread of life: this is a blessing of blessings, without which the soul may the sooner starve; yet indeed of the wicked of the world no more esteemed of, than their old shoes, and therefore they seldom hear it, lightly regard it, but never practise it: this is that pearl to attain which we ought to sell all that we have, rather than to want it: if this meditation of the price of this word, were truly in our hearts, it would not be that so many could suffer their people to starve for want of it.  
Secondly, let us remember our health, wealth, peace and liberty, & our daily protecting under so gracious a government, which we enjoy by God: It is in, 
Act 17.28 Verse 25.  and through him, that we live, we move and have our being, he giveth us life and breath, and all things, we cannot live one minute of an hour, without God's providence: he daily provideth for us food and raiment: and no good thing doth he withhold from us: he defendeth us day and night from all dangers: he maketh men to be of one mind: and live together in unity: he blesseth our corn, our cattles, and all our substance: he prospereth all our handy work, our meat might be our bane, did not God continually bless it unto us: we might have our Throats cut in our beds, were nothe watchful over us, by his fatherly providence: he sendeth rain to moisten the earth: He giveth grass for the Cattles, 
Deut 11.  and Herbs for the use of man; he causeth the Corn and oil to come to perfection, that man may eat, and have all manner of fruit in abundance, he never forsaketh his inheritance, he blesseth our going out, and coming in, On foot on horseback, in company, and out of company, in public and secret, at home and abroad, sleeping and waking, he is all in all unto us. This meditation will make us to receive nothing without thanksgiving, to live circumspectly, to look to our ways, and to study to please God, to give our hearts unto him, and to make him our treasure.  
First, this serves to put us in mind of all those gracious promises that God hath made unto us, either of temporal blessing; or spiritual grace, which we are to believe, that in God's due time they shall be performed, and so we shall not lose our reward. The not believing of this truth, is one main cause of sin, and the continuance of it: and no one thing doth make the wicked so desperate in evil courses, as this, to think it is altogether in vain to live a godly life. We must therefore remember and believe that God is a plentiful rewarder of all those that seek him, 
Heb. 11.6. joh. 16.23. Mat. 1.28.  that whatsoever we ask in Christ his name, shall be given us. That whosoever cometh to Christ, 
Ezec. 18.31  laden with the burden of his sins, shall have refreshing and find rest to his soul: That whosoever doth repent him of his sins from the bottom of his heart shall be forgiven; 
Ios. 1.5  that he will never fail nor forsake his, and infinite such which God hath made to all his children. 
Heb. 13▪ 5   
But especially we ought to Meditate, and often call to mind That main promise of life eternal, 
Mar. 26.16  which God hath promised to all believers, and most surely will perform it: whosoever believeth shall be saved. So God loved the world that he gave his only begotten Son that whosoever believeth in him shall not perish but have everlasting life. 
joh. 3.16   
And herewithal to join the meditation of the certainty of the future resurrection after death, and the full fruition of everlasting glory described at large: 
1. Cor. 15.  and if any thing in the world will move us to forsake our sins, and return to God: this will.  
The want of this is the cause of all manner of sin in the wicked, they say and believe, that it is in vain to serve God, 
Mal. 3.14.  and what profit it is that we have kept GOD'S Ordinances, and walked so mournefully before the Lord etc. It profiteth a man nothing to delight himself in God: 
job. 34.9.  They say, unto God departed from us, and what can the Almighty do for us? they take the Timbrel and Harp, and rejoice at the sound of the Organ: 
job. 22.17.  They spend their days in wealth and mirth, and in a moment go down to the Grave, therefore they say unto God, 
job 21.12, 13, 14, 15  Depart from us, for we desire not the knowledge of thy ways: What is the Almighty that we should serve him? thus as the godly are stirred up by Gods gracious promises to serve him the better, so the wicked by not being persuaded of the truth of his promises for time to come, abuse God's goodness, and spend their days in all manner of sin, to their own destruction.  
Lastly, in a word, our remembrance of God's favour toward us must be constant, without weariness, and certain, without change: as David saith, 
Psal. 119.93  I will never forget God's Word: It must be thankful for all God's mercies, spiritual and temporal. 
Psal. 63.5.6.  My mouth (saith David) shall praise thee with joyful lips, when I remember thee. It must be fruitful, provoking us to all good works, & quickening us to every good duty: I will meditate in thy precepts, 
Psal: 119-1▪ 5  and have respect to thy ways. It must be cheerful in affliction, and victorious in time of trouble, that we may say as David, Unless thy law had been my delight, 
Psal. 119.9▪ 2  I had perished in my affliction. And thus much of the remembrance of God's works of mercy, in preserving of us, both for time past, present, and to come.   
Verse 3. Yea the waters had drowned us, and the stream had gone over our souls. 
TErrible is the rage of fire, but much more terrible is the violence and rage of water, for that no power cannot resist. Now saith David, like as huge & mighty streams of water, carried with great power and violence, do suddenly overthrew, and beat down whatsoever they meet withal: even such is the rage of the enemies of God's Church, which no power of man is able to withstand. Therefore let us learn to trust to the Lords defence and succour; for what else is the Church but as a little Boat tied by a River's side, and by violence of the water soon carried away, or as a Reed which by force of the stream is easily plucked up and carried away: such was the people of Israel, in David's time, being compared to the Gentiles round about them, such is the Church at this day, compared to the Adversaries, such is every one of us in respect of the force and power of the malignant Spirits, we are like a withered leaf, soon blown from the Tree, and he like a mighty wind or tempest, not only blowing down leaves, but plucking up, and overthrowing trees and all; what are we then poor wretches able to do of our power and strength for our defence: we must learn therefore by faith, wholly to rest upon God, for what is our victory, but even our faith, let this be then our assured trust, let this be the rock of our safety, help and succour, that God will be our defender and keeper, that the great floods and mighty waters carry us not away,  
Teaching us thus much that though we have many enemies & sore adversaries, as David & Christ had, yet they shall not prevail against us, but we shall prevail against them do they what they can, as David and Christ did. Israel in Egypt was cruelly handled, but yet the more the Egyptians did vex them, the more they multiplied & grew, as it is in Exodus 3.12. And when they had done all the spite that they could against them, yet at the last they were delivered out of their hands, they themselves being oftentimes plagued by the Almighty for their sakes, & in the end most fearfully drowned in the red Sea, as it is most apparent in the 14 chapter of the same book. Mention is made of a great battle fought between Christ and the Devil, 
Re●el. ●●. 7  & their Armies, but if you mark the sequel thereof, you shall find that Christ and his side had the victory, for as it is witnessed of the Dragon, who is the Devil, and his Angels, who are his soldiers that they prevailed not, neither was there plague found any more in Heaven, in the 8. verse of this chapter, so it is recorded, to the glory and comfort of all those that take Christ's part, that they overcome the Devil the accuser of God's children by the blood of the Lamb, and the word of their testimony in the eleventh verse thereof, but to omit other Testimonies and examples, whereof the holy Scripture is full and frequent, in this case, let the words of our Saviour Christ suffice us at this time, 
Mat. 16.18.  he tells us that the gates of Hell, whereby is meant, all the power and force thereof shall not overcome his Church, etc. or be able to overthrew, such as do depend upon him by a true and justifying faith. In the seventh Chapter of the same Book, 
Mat. 7.25  towards the latter end thereof he doth show the stableness of them that belong unto the Lord, and have care both to hear the Word of the Lord and do it, by a notable comparison whereby he doth resemble them to an House which is built upon a Rock, which cannot be cast down by any tempest of weather whatsoever, but doth stand always still and cannot fall: a thing never to be thought of enough, it is so full of comfort and consolation unto every godly soul, chiefly unto him that is afflicted here in this world.  
Objection. But what may the reason thereof be, may a man say, that thus the godly should always prevail and be never overthrown by their enemies, but overcome them rather, experience doth teach us that they are fewer in number then the wicked are, that they are weaker for power and strength, that they are more simple for wit and policy, and that they are more careless for diligence and watchfulness, than their Adversaries be: how then comes it to pass that they have the upper hand?  
Answer. The Prophet Esay doth declare it unto us in the 8. chapter of his Prophecy, and the 10. verse thereof; it is in few words, because the Lord is with them, and for them.  
For first he is stronger than all, being able to resist all power that is devised against him and his, and to do whatsoever he will both in heaven and in earth.  
2. He is wiser than all, knowing how to prevent them in all their ways, & also how to bring matters to pass for the good of his people.  
3. He is diligenter then all, to stand as it were upon his watch, and to take his Advantage when it is offered him, 
Psal. 121.4.  for He that keepeth Israel doth neither slumber nor sleep. Lastly, he is happier than all to have good success in all his enterprises, for he doth prosper still in all things which he doth take in hand, and none can resist a thought of his; yea the very word that goeth out his mouth, 
Esa 55.11.  doth accomplish that which he will, & prosper in the thing whereunto he doth send it: In war, all these four things are respected in a Captain that will still overcome: first, that he be strong; secondly, that he be wise; thirdly, that he be diligent; and lastly, that he be fortunate, for the victory goeth not always with the strong, nor always with the wise, nor always with the diligent, nor always with the fortunate: but sometimes with the one of them, and sometimes with the other, but look where all four do concur together, there is always the victory: and therefore seeing all of them are in God, it is no marvel, though those whose battles he doth fight do always overcome and get the victory.  
Objection. But me thinks I hear some objecting, against that which hath been said; saying, that it is not true, that God's children do always prevail against their enemies, but that their enemies often prevail against them, for we see that they are murdered and put to death: mention is made thereof in the book of the Revelation, and in other of the holy Scriptures beside, and a thousand examples every where do demonstrate the same daily unto us, for we do behold still with our own eyes, and hear with our own ears, that the godly have the worst end of the staff, and that the wicked do bear sway and dominion over them; how then is it true, which hath been spoken, that do the  what they can, yet the righteous shall still prevail against them, as here David and Christ did?  
Answer. The answer hereunto may easily be collected out of Paul's words in the eighth of the Romans, the latter end of the chapter which was touched before, where he doth declare, that though we be killed all the day long, and be accounted as Sheep for the Slaughter: yet we be notwithstanding that, even then and therein conquerors, yea more than conquerors, through him that loveth us,  
Howsoever that this may seem a Paradox to flesh and blood, and be as a Riddle unto some of GOD'S own Children themselves, yet it is true in Divinity, and a clear point to them, whose eyes are opened to behold the mysteries of the Almighty, and to see the deep things of the Lord.  
For tell me I pray you, is not he a Conqueror, yea more than a Conqueror, that doth so subdue his enemies, that they can no more rise up against him?  
A man may vanquish his enemy and beat him clean out of the field, yet afterward he may gather a power against him again, and put him to the worst.  
But here Satan, the world, and all our enemies, are so beaten down, and trodden under foot, by all such as suffer and dye for the truth, that they can never assault them any more, to stir either tongue, hand or foot against them, to do them any hurt; for they go immediately upon that their death and passion to Heaven, and unto all that happiness, which is provided there for them, as john doth show, 
Apo. 14.13.  saying: Blessed are the dead which die in the Lord, even so saith the spirit, for they rest from their labours, and their works do follow them.  

Christ a powerful Saviour stronger than Samson▪ yea then that strong one. judges 16.1.  O wonderful work, Surely the weakness of God is stronger than man, he is that strong one indeed, stronger than Samson, when the Philistians thought they had him sure within the ports of Azzah, He rose at midnight, and took the doors of the gates of the City, & two Posts, and carried them away with the bars thereof on his shoulders, up to the top of the mountain which is before Hebron.  
But our mighty Conqueror and deliverer the Lord jesus, hath in a more excellent manner magnified his power, for being closed in the Grave, clasped in the bands of death, and a stone roled to the mouth of the Grave, the Sepulchre sealed, and guarded with soldiers, he rose again the third day, before the rising of the Sun he carried like a victor, the bars and Posts of death away, as upon his shoulders, and upon the mount of Olives, he ascended upon high, leading Captivity captive. 
2. King. 18.35.  Let Satan boast like Rabsecha, that the Lord is not able to deliver jerusalem out of his hands, 
Deut. 26.29  he is a blasphemous liar, the Lord will rebuke him, and will shortly tread Satan under our feet. It is the curse of the wicked, he shall be oppressed, and there shall be none to deliver him. 
Psal. 143.12  But blessed be the Lord, who hath provided a strong deliverer for us, who certainly shall set us free; glory therefore be unto him for ever.  
It is good for us to know this, as also to think oftentimes upon it: for first by it we may learn, to take heed we go not about any thing which may be hurtful or pernicious unto God's children, for if we do (we see here) our labour shall be in vain, we shall not prevail against them, but they prevail against us. He is a very fool that will attempt a thing which he knows for certain he cannot bring to pass, and which he is sure will be his bane and destruction, but we know that we cannot prevail against the faithful, and we are sure that our plots against them, will turn to our overthrow, and therefore let us beware that we lift not up ourselves against them at any time.  
Again, from hence we learn, even so many of us, as do truly serve the Lord, and fear him from our hearts, that there is no cause why we should fear Man, or what he can do against us.  
Oh we may rejoice and be glad as it is required of us, in which places you may read at your leisure, fear not beloved, be of good comfort, 
Zeph. 3.14.  though that you have enemies in every Corner yet be not discouraged, you shall have the conquest: And the Lord your God shall deliver you: 
1. Pet. 3: 14.  out of all your troubles, according to the saying of David, 
Psal. 34 9  Great are ihe troubles of the righteous, but ihe Lord delivereth them out of them all; he is wise, he doth know how to do it, and he is omnipotent, he is able for to do it, and as for his willingness, he is ready at all times to accomplish it, wherefore be (I say) of good comfort, and fear not, but trust in the Lord and commit your ways unto him, and he shall bring all things to pass according to your hearts desire in the end: he that delivered Noah from the flood, Lot from Sodom, jacob from Esau, joseph from Potiphar, Moses from Pharaoh, Israel from Egypt, the three Children from the Fire, Peter from Herod, Mordecay from Hamman, and here Christ and David, from all sorts of enemies; He, even he, will deliver you out of all trouble. If you say that your enemies are many, and that the whole world is against you, I will say again to you with Elisha the Prophet, 
2. Kin. 6.16 2. Chr. 32▪ 7  and Hezechiah the King, that there are more with us than are against us, for God and all the Host of Heaven is for us: if you say again, that your enemies are wise and politic, and they are able to overreach you by their craft and cunning, considering that you are but simple and ignorant like Doves, I will answer you with the Apostle, 
1. Cor. 1.25  That the foolishness of our God, who is on our side, is wiser than their best wisdom, and that he will destroy their wisdom, and bring their understanding to naught to do us good. If you say in the third place, that your enemies have hemmed you in, and compassed you about, that it is impossible for you to escape them, I will answer you with the Angel Gabriel, 
1. Cor. 1.19  that with God nothing shall be impossible, and with the three Children Shadrach, Meshach and Abednego, that GOD both can and will deliver you, 
Dan. 3.17  when they say, Behold our GOD we serve, is able to deliver us from the hot fiery Furnace, and he will deliver us out of thine hand O King.  
If you say lastly, that your Enemies have already taken you, and do put you daily unto death: I will answer you with Paul in Romans the eight, verse the seven and thirtieth, which place was touched before, and with john in the Revelation the twenty two chapter, the twelfth verse, that by this means you do overcome your enemies most of all.  
For when you resist thus unto blood, and dye for the truth, you give your enemies such an overthrow, that they never rise up against you any more; and as for yourselves, you enter presently into Heaven, the only place which you strive for: Even as he hath the victory most in this world, who doth enter into the City, and take all the spoil thereof, and doth confound his adversaries that they can never stir any more against him.  
In consideration of all which things cleave fast unto Christ I beseech you, and fear no danger or peril, but rejoice in the Lord and be glad, always fight for the Crown of righteousness, which shall be given unto every one, who doth with patience wait for the appearing of our Lord jesus, and love the same, and therefore fear not, be not any whit discouraged, hold out unto the end: certain it is thou shalt be blessed, and in so doing thou shalt have a Crown of Life.  If the Lord himself had not been on our side, the waters had drowned us, and the stream had gone over our souls. 
This serves to comfort the godly, in that the Lord sits upon the floods, and that to this purpose, to perform this gracious promise, When thou passest through the waters 
Esay 42: 3  I will be with thee: and through the floods, that they shall not overflow thee. So Eliphaz telleth job, In six troubles he will deliver thee, 
job 5.19.  and in the seventh evil shall not come near thee. As if he had said, Though six and seven troubles beset thee, yet the evil of them shall not come near thee. This presence of God with his children, makes them glory in their troubles, as in a Crown upon their heads: and the Apostle Paul gloried, 
2. Cor. 11.  that he was more in affliction then all the false teachers. 
Heb. 11.35  The Saints were in most deadly trials, and would not be delivered, namely, upon unlawful conditions, because they found God as good as his word.  
Therefore, miserable men are they that withdraw their hearts from the Lord, and seek him not in his promises, not in their prayers, but trust to wind out themselves by other means: some make falsehood their refuge, and some embrace the world, & carnal means, and lean upon the arm of flesh: these fly from their defence, 
jonas 2.8  wait upon lying vanities, & forsake their own mercy. 'Tis, as if Noah, for fear of the inundation, should have left the Ark, and fled to the Mountains, which had been to have thrown himself into the midst of the waters: and thus do they, that to avoid troubles, fear, and fly their Profession, and so Apostasy, and Idolatry, and corruption drowns them. We must rather with the Church, fly to the Rock, 
Psal. 69.2.  Save me, O God, the waters are upon me: yea, I am come to the deep waters. And then, being delivered, we must go back unto him, 
Psal: 124  saying, Salvation is the Lords: if the Lord had not been with us, 
Verse 3:  the waters must needs have drowned us when they roared upon us.  
This serves to persuade every man to become godly, seeing this privilege belongs only to such: there is no man but desires safety in danger, and yet no man but the godly man can assure himself of safety therein. If then thou wouldst have assurance of this promise, thou must practise piety in these severals:  
First, Become an humble person, 
How to be safe in dangers.  repent, and turn to God, cry out of sin, sue daily for pardon, as for life and death, and then let all the miseries and calamities in the world come upon thee, thou shalt be safe: only sin is as poison, cast into the Lord's Cup: GOD gives thee no poison to drink but that is of thy own tempering: pull the sting out of these Scorpions, and the fight only will be dreadful, but the danger is past.  

2. Pet. 2.7.  Secondly, As thou mournest for thine own, so for other men's sins. God delivered just Lot, vexed with the unclean conversation of the wicked.  
Thirdly, Get thy heart washed with the blood of Christ: be a true Israelite, a true believer: for God is good to Israel, even to the pure of heart: 
Psal. 73.1.  and deliver Israel, O Lord.  
Fourthly, Get innocence and uprightness into thy life, to be able to say with David, 
Psal. 18.24.  Deliver me, according to mine uprightness.  
Fifthly, Draw daily nearer unto God: and if God be with thee, or thou with him, thou needest not fear, 
Psal. 23.4.  though thou walkest in the shadow of death: and do this three ways; first, get near him by thy affection, love him in his Word and Image, because he hath loved me, 
Psal. 91.14.  I will deliver him and exalt him: that is, set him out of the reach of trouble. Secondly, In obedience; I am thine (saith David) O save thy servant. Thirdly, 
Psal. 91.9.  In thy confident prayer: for he said to the Lord, Thou art my refuge.   
Verse 4. The deep waters of the proud had gone over our soul. 
HEe Incists still in his complaint against his enemies, and describes them from the quality of their persons, 
Enemies of David described.  they were proud. This is a style commonly given to the wicked, because as it is our eldest evil, so is it the strongest and first that strives in our corruption, to carry men to a transgression of the bounds appointed of the Lord. From the time that pride entered into Adam's heart, that he would be higher than God had made him, he spared not to eat of the forbidden tree: and what else is the cause of all transgression, but that a man in his ignorant pride will have his will preferred to the will of God.  
Neither is it without cause, that wicked men are so commonly called proud men, for pride is the mother of rebellion against God and man. By pride Satan and his confederate Apostates usurped to be like unto God, 
Pride an horrible evil.  and by the same sin he drew man into the similitude of his own condemnation: so that now every man by nature is a proud man, which makes him shake off the yoke of God, and without regard transgress the limits of obedience appointed unto him by God; as Pharaoh would not let Israel go, till the Lord slew his firstborn: so our nature, now corrupted, shall never render obedience to God, nor love to man, till the first borne sin, that is pride, be subdued by grace.  
For grace, on the contrary, 
Grace worketh humility in the godly.  ever works humility: so soon as the eyes of God's children are opened to see their sins, they abhor themselves, the comb of their natural pride is pulled down, and they abase themselves before God and man. It was the humble speech of Abraham, the father of the Faithful, 
Gen. 18.27  I am but dust and ashes. It was the voice of jacob, I am not worthy of the least of God's mercies. David hath the like, Who am I, Lord? etc. gedion's voice, My father's house is the least in all Israel. And john Baptist, who received praise, that a greater Prophet was not among the children of women, acknowledged in humility, 
joh. 1.27.  that he was not worthy to lose the latchet of Christ's shoe.  
The Centurion confessed, he was not worthy that Christ should come under his roof.  
Peter's voice was, Depart from me, for I am a sinful man.  
Saint Paul, I am not worthy to be called an Apostle: yea, he confessed plainly, he was the least of all the Apostles, and the chief of all sinners. Thus all the Children of GOD give glory to GOD, by down casting themselves: and if you will go through all the examples of the Book of GOD, ye shall find, that they who have been greatest in God's estimation, have been always smallest in their own eyes: the heart which hath received most from GOD, ever thinks least of itself.  
The deep waters of the proud, have gone even over our soul.  
Thus David setteth out the afflictions and calamities of the Church and of the godly, whom the world doth not only hate, but cruelly persecute; whereby we may see, that it hath not only a greedy desire, but also power to hurt, murder, and destroy. Satan likewise goeth about like a raging Lion, seeking whom he may devour: that we fall not therefore every moment into desperation, or otherwise perish, it is because he is greater which is in us, than he which is in the world; as David saith, If God had not been with us, our enemies had swallowed us up quick.  

A proud man his own punishment.  But here is the just recompense of his pride, Let the proud be ashamed (saith David.) He would fain have honour or pre-eminence, which God will not give unto him: he flies shame and contempt, but God shall pour them upon him. The consideration of this serves to humble the pride of man. Sith they are but men of clay, why wax they proud to oppress others? It was a very worthy warning which a certain Ambassador gave once to Alexander the Great, That flies and worms at length should eat the flesh of Lions. If proud men considered this, that they are but earth, and that shortly their beautiful bodies will become carcases to be eaten by worms, it would abate their natural pride, by which they trample down others, poorer & weaker than they, under their feet: and when they shall go the way of all flesh, they shall then say, What hath pride profited us? 
2. Cor. 10.  and what hath the pomp of riches brought us to? When they shall see, that all the days of their life they have wearied themselves in vain, and then shall be plunged into irrevocable and intolerable torments.  
These are fools, 
The miserable condition of a proud man.  and of all fools the greatest, they set themselves as parties against the Lord; for he resisteth the proud, not considering that he is stronger than they, and they cannot stand before him: the Lord is the most high God; but it is not height makes a man stand before him: none so sure to stand in his sight, as they who are humble, and little in their own eyes, to them he giveth grace; where it is the just recompense of the proud, that because they usurp to be before all others, the Lord puts them behind all, and casteth them down to the lowest room, for mounting to the highest. A notable example hereof we have in that Pharisee, who was not so fare before the Publican in his own estimation, as he was behind him in the account of Christ, who judgeth of things according as they are.  
Here than we must put a difference between sins of pride, and sins of infirmity: he that of rebellion and pride departs from God's Commandments, not so, he that sinneth of weakness, in whom every sin committed increaseth a grief for sin, a hatred of sin, and a care to withstand it, for to these there is no condemnation: these are not under the Law, but under Grace: mercy always waits on them, as a refreshing Medicine to restore them, when of infirmity they fall.  
But as for the wicked, who sin, & are proud & impenitent in their sins, the curse of God is upon them, though it be not seen at the first, but like a moth, or secret consumption, it eats them up, it shall devour their substance, and shall quickly turn their glory and prosperity, into shame and confusion.  
First, let us therefore consider, and that seriously, that all worldly pomp, all thy bravery, thy gay attire, and all thy vaunting of it in the world, 
Eccles. 1.2.  all is but vanity; vanity of vanities, all is but vanity This was the foot of salomon's saying, who knew too much of this by experience: and no question but the like conclusion a number of proud Gallants make in the world, who have delighted to see and follow fashions, so long till all is spent, and then having nothing, cry out when it is too late, All is but vanity, and vexation of spirit; and a most vain thing to vaunt it so in pride: therefore let us lay this to heart, 
1. Cor. 7.31.  that the time is short, and the fashion of this world passeth away. See this vanity, and it will abate thy pride.  
Secondly, learn to know thy self throughly: remember thou art but a man, therefore mortal, frail flesh, thy body an house of clay: why then wilt thou, O vain and mortal man bestow so much cost upon thy rotten carcase, and pamper it up in jollity, and in the mean time neglect thy soul. Remember, whosoever thou art, of what degree soever, that of David, Lord, what is man! or the son of man! as if he should have said, Lord, man is nothing; yea, vanity itself, and less than nothing, as David speaketh elsewhere. Yea, remember with thyself, that it is not all thy pride shall make thee to be respected, but rather ridiculous to the world, and in the end breed sorrow to thyself. In a word: remember the saying of the Prophet Esay, 
Esay 2.22.  Man's breath is in his nostrils, and wherein is he to be accounted of: As if the Prophet had answered, In nothing.  
Objection. But I do but as the most do, who follow the fashion.  

Exod. 23.2.  Answer. Thou must not follow a multitude to do evil.  
Now it is a great evil, and a grievous sin, to be given over to follow fashions, it being expressly forbidden in the Word of God; Be not conformed to this world: 
Rom. 12.28  or, Fashion not yourselves according to this world.  
Therefore to conclude, Pride is a most accursed and damnable sin. 
Esay 28.13  Woe to the crown of pride: it shall be trodden under feet. 
Psa. 119.21  Cursed are the proud. 
Pro. 16.18.  Pride goeth before destruction: 
Pro. 18.12  and a haughty spirit before a fall. 
Esay 5.14.  Before destruction the heart of man is haughty, their glory and their pomp shall descend into hell. Read, Woe unto them that are wise in their own eyes, 
Dan. 4.30. to 37. vers. 21. Psal. 124.4 Gen. 19.24 Ezek. 16.49 50. Reuel. 18.4, 5, 6, 7, etc. Esay 10.5. to 20. and 13.11.  and prudent in their own sight. Remember how wonderfully Sodom, Babylon, and Tyrus, came down for their pride. The Devil thrown down from heaven to hell for his pride: in all which is set down the terrible judgements of God against pride. Let women read with shame, Esay 3.16. to the end: I mean, the proud Fizgigs of this age, who deck and trim the body beyond their calling and ability. Read jer. 44.10.11, 12 where as the Apostle would have them not to be outwardly adorned with plaited hair, and wearing of gold, or putting on gorgeous apparel: but let it be the hid man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price: 
1. Pet. 3.3, 4, 5.  for after this manner the holy women in old time were adorned, etc. Let women (and men also) mark that place well: but women especially, as being most given to pride, and it being properly spoken to them; where we see pride in apparel flatly forbidden by the Word of God: howsoever my words may seem unsavoury to the wicked, and I dare say, to no other, but such as bear a proud mind.  
And thus I conclude from that which hath been said, that the proud (unless they will forsake their abominable pride) (for then they shall have mercy) shall be as certainly damned, 
Pro. 28.13.  as God hath appointed a judgement day: 
Esay 14.15  and proud Lucifer shall be brought down to hell: 
Mat. 11.23.  and thou Capernam, which art exalted unto heaven, shalt be brought down to hell.   
Verse 5. But praised be the Lord, which hath not given us over for a prey unto their teeth. 
FRom the meditation of his enemy's malice, he returns again to the meditation of God's mercy: and so it is expedient for us to do, lest the number and greatness and maliciousness of our enemies make us to faint. When we look upon them, it is good that we should cast our eyes upward to the Lord, then shall we see they are not so near to hurt us, 
No enemy so near to hurt us, as God is near to help us.  as the Lord our God is near to help us: and that there is no evil in them, which we have cause to fear, but we shall find in our God a contrary (good) sufficient to preserve us.  

Comfort against the contempt of men.  And truly it should greatly comfort all the godly, to remember, that such as are their enemies, are God's enemies also, sith they are fare from the obedience of God's Law: what marvel then if they be also fare from that duty of love which they own unto us: it may content us to want that comfort in men, which otherwise we might & would have, when we consider that God wants his glory in them; let this sustain us, when we see that godless men are enemies unto us.  

Comfortable examples thereof.  Otherwise we could not endure, if when Satan, & his instruments, come near to pursue us, the Lord were not near to protect us. Comfortable is it, 
Gen. 31.24.  that when Laban, with great fury, followed jacob, the Lord stepped in between them, and commanded Laban not to hurt him: and when Satan, many a time, intended to destroy job, he found that he could not, 
job. 1: 10.  because the Lord was a hedge and defence unto him.  
This is of GOD'S marvelous working, that we being in the midst of the wicked, who like so many ravenning Wolves, thirst for our blood and before the mouth of that great roaring Lion, that seeketh to destroy us, we should still be preserved: for the which we may give thanks with David, Praised be the Lord which hath not given us over for a prey unto their teeth.  
He exhorteth the faithful to be thankful for their deliverance, and expresseth unto them how, and as it were with what words they should declare their thankfulness; wherein he setteth forth yet further by another similitude, that it could not be but they must utterly have perished, if God had not miraculously defended them: but praised be the Lord, which would not suffer us so to perish. He saith not, Which delivered us, albeit he did indeed mightily deliver them: but, which hath not given us as a prey: for this is it which here specially the holy Ghost setteth forth, that the wicked cannot hurt the godly, be they never so many, mighty, furious, cruel, and terrible, like to raging and violent waters, like to cruel and outrageous beasts, falling upon them with open mouth, except the Lord give them into their hands. Let us therefore with David, sing praises unto the Lord our God, which keepeth and defendeth us. Let this be then our assured trust, let this be the rock of our safety, help, and succour, that God will be our defender and keeper, that the great floods and mighty waters carry us not away.  
The godly live in this world like sheep among wolves. 
What the wicked are to the godly.  Every wicked man, in whom Satan ruleth, is like a Cananite to an Israelite, a thorn in our eye, a prick in our side: yea, and as a dart of Satan shot at us, to drive us away from the fear of God: if so we can take them, it should greatly strengthen us to endure all troubles that can come from them. There will never be peace among them, between whom the Lord himself in Paradise proclaimed enmity: and howsoever, to strengthen themselves in an evil cause, the wicked go together by bands and companies: yet shall it not avail them, nor hurt us. Babel's builders, Moab, Ammon, and Edom, conspiring in one, may tell us, though hand join in hand, the wicked shall not escape unpunished: the wicked are like thorns before the fire, their multitude may well embolden it, but cannot resist it; not one of them shall escape the strokes of God, though for a time he defer his judgements.  
First, this teacheth us to remember the judgements of God upon the wicked, that so seeing Gods dealing with them, we may better. rified by their example to take heed of the like sins, that we may prevent the l●ke judgements. This is a notable means against sin, & often enjoined us in holy Scripture, both generally and specially.  
Generally: O come, and see the works of God, 
Psal. 66.5.  how terrible he is in his doing towards the children of men. 
Psal. 105.5 Vers. 7.  Remember the marvelous works that he hath done: his wonders, and the judgements of his mouth. He is the Lord our God, his judgements are in all the earth. And we are not only to remember them, but in remembrance of them, to talk of them, (Praised be the Lord which hath not given us over for a prey unto their teeth) publishing and declaring them unto others, that so they also may be kept from the like, & escape the like punishments, as David did; With my lips have I declared all the judgements of thy mouth. 
Psal. 119.13.  David's practice was to meditate of the judgements of God, in so much that he laid the judgements of God before him, I remembered thy judgements of old, and comforted myself. 
Psal. 119.30. Vers. 52.   
Specially: we are commanded to remember Gods particular judgements: and this also is a special means to keep us from sin: First, let us remember his judgements on the wicked Angels: 
2. Pet. 2.4.  for, God spared not the Angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgement. Secondly, his judgements on men: Remember Lot's wife: 
Luk. 17.32  and how he spared not the old world, 
2. Pet. 2.5.  bringing in a Flood upon the world of the : how he turned the Cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, and all to make them an example unto those that after should live . Even so, the Lord knoweth how to reserve the unjust unto the day of judgement to be punished: 
2. Pet. 2.9, 10.  chiefly, those that walk after the flesh, in the lust of uncleanness, and despise government, etc. Thus, when Pharaoh hardened his heart against God, 
Psal. 136.  the Lord caused the Red Sea to overthrew him. 
1: Sam. 15.  When Saul grew rebellious and disobedient, the Lord rejects him. 
Acts 12.23  When Herod waxeth proud, the Lord caused the very worms to devour him. When Cain played the vile hypocrites part, the Lord makes him of a Prince, 
Gen. 4.  a Vagabond and a runagate upon the face of the earth. 
Mat. 27.  When judas plays the hypocrite, and proves a villainous Traitor, the Lord suffers him to despair, and make away himself. When Ananias and Saphira lie unto the holy Ghost, 
Acts 5.  they are both smitten with present death. Thus, if we will seriously remember God's judgements, for such and such sins, every forewarning will be a good forearming of ourselves against all the sins of wicked and  men.  
The consideration whereof should move us to hasten our repentance, not to live in sin any longer, but to walk circumspectly in this present world, 
Ephes. 5.15 16.  and redeem the time, because the days are so evil, and to cease from sin, by the example of our Saviour Christ: and to keep ourselves unspotted of the world, 
1. Pet. 4.1.  and to shun the paths of the wicked, 
jam. 1.27.  not communicating with them in their sins, 
Reuel. 18.4.  lest we be partakers with them in their plagues. We must take heed, 
joh. 5.14.  and sin no more, lest worse things happen to us. We must preserve ourselves from sin, and watch, lest that day come upon us unawares, and so finding us unprepared, we perish in our sins: for look how the day of death leaveth us, so shall the day of judgement find us. As Solomon speaketh: 
Eccles. 1.3.  Look how the tree falleth, so it lieth.  
This is a duty indeed both befitting the times wherein we live: as also, best beseeming, not only our Christian Profession, but an holy conversation also; which appears in nothing more, than in ceasing to do evil, and rising up to newness of life: and therefore (as being the only and principal duty required) Paul persuadeth it chiefly: saying, 
Phil. 1.28.  Only let your conversation be as it becometh the Gospel of Christ.  
Now we cannot adorn the Gospel more, then by preserving ourselves from the ways of sin, and keeping ourselves in the ways of God: neither can we disgrace the Gospel more, than by forsaking the ways of God, and living in our sins.   
Verse 6. Our soul is escaped, even as a bird out of the snare of the Fowler; the snare is broken, and we are escaped. 
THe Prophet amplifieth yet further, by a third similitude, the great perils and dangers of the faithful, being in the hands of their enemies: as a bird that is taken in the snare, is in the hands of the Fowler, and yet notwithstanding they escape, by the mighty power of God. Every tentation is a snare, whether it be of the flesh, or of the spirit, persecutions, torments, imprisonment, slander, diseases and infirmities of the body, be snares, which as they are permitted of God to exercise and strengthen our faith, so by the malice of Satan they are wrought to afflict and vex Man, that he may bring them to infideltie and desperation, and so into the snares of eternal death: from the which snares, but by the special grace of God, there is no way to escape: therefore, saith Solomon, 
Pro. 3.26.  The Lord shall be for thy confidence, he shall support and sustain thy hope, he shall encourage and establish thy heart, and shall keep thy foot from taking: because it is an old custom for the wicked to lay snares and spread nets for the feet of the godly: and as common a thing, as for Fowlers and Hunters to set snares and traps for birds and beasts: therefore the Lord doth graciously deliver his from being taken in the same: and when he himself doth lay his nets and his begins for the , he will most providently take order that his own be not entangled therein. The like Allegory is used by the Prophet for the same purpose: 
Psal. 91.3.  Surely he shall deliver thee from the snare of the Fowler, and from the noisome pestilence.  
True godliness will endure great tontations, 
True godliness endureth great tentations.  even as trees well rooted, abides the blasts of strong winds; and gold that is fine, abides the trial of fire. Many ways was David tempted, and among the rest, the wicked by troops and multitudes combined themselves against him, yet did he not forsake the Law of the Lord.  
Hereby may we discern a sanctified cross from a cursed. The cross which makes thee better than thou wast, how sharp soever it be, if it work a correction in thee, thou mayst be sure it is a blessing. It is commonly in the mouths of many when they are in trouble, we must thank God for his correction. But alas, how can that be called a correction, which corrects thee not? if thou be not corrected with David, thou hast matter of grief in thy trouble, but none of joy, and so canst not say with David, 
Psal. 119.  it is good for me that I have been afflicted.  
Affliction in it one nature, is evil, being a punishment of sin, but the Lord who changed the bitter waters of Marah, and made them sweet unto Israel, hath also changed to his children the nature of the cross, that not only they find comfort in it, but most happy effects are wrought in them by it.  
And this being a prerogative of God's children: namely, that evil shall be turned to their good, as good to evil, to the wicked, be be not dismayed in afflictions, but comfort thyself in the Lord thy God: and in this, that the present affliction tendeth unto, and endeth in good, because it brings forth the fruits of unfeigned righteousness.  

3. things we see in trouble better than in prosperity.  In trouble we see three things, better than in prosperity: First, how provident, merciful, & true the Lord is. Secondly, how weak & miserable ourselves are. Thirdly, how false and changeable the world is: besides all these, it is an effectual means, whereby the Lord beats down the pride of nature, and humbles for our sins. Hagar was proud and blind in Abraham's house, but in the wilderness she is humbled, and begins to look to the Lord. Israel learned not to mourn, until they were sent to Babel: 
jonas 1.5.  jonas sleeps in the ship, but wakes and prays in the Whale's belly. Blessed is the man whom the Lord correcteth: therefore refuse not the chastisement of the Almighty, for tribulation bringeth forth patience, patience, experience; 
Rom. 5.4, 5.  experience hope, and hope maketh not ashamed.  
Thus our life lieth open always to the snares of Satan, and we as silly birds, are like at every moment to be carried away; notwithstanding the Lord maketh a way for us to escape, yea, when Satan seemeth to be most sure of us, by the mighty power of God, the snares are broken, and we are delivered: experience hereof we have in those which are inwardly afflicted, and with heaviness of spirit grievously oppressed, that when they seem to be in utter despair, and ready now as you would say to perish, yet even at the last pinch, and in the uttermost extremity, cometh the sweet comfort of God's holy Spirit and raiseth them up again; when we are most ready to perish, then is God most ready to help. 
Psal. 94.17.  Except the Lord had helped me, saith David, my soul had almost dwelled in silence.  
The use of this is to comfort the children of God, who are often discouraged, with the sense and feeling of their own wants: it is one of Satan's stratagems, to try those by the rule of perfection, who are yet in the state of proficients: and we had need to beware of it. Shall I give that vantage to the adversary, as to think I have no faith, because it is but in a beginning; or I have no love because it is little. No, but I will so hunger and thirst for more grace, that I will still give thanks for the grace I have received, for here we have no fullness, our greatest measures is as the first fruits, in respect of that which is to come.  
One the other side, because every comfort which is given to the godly, is turned by profane contemners and workers into an occasion and nourishment of sin, 
This comfort vainly abused by profane men.  they are to know this comfort belongs not unto them, it is a common thing to them to excuse the want of grace: O it is but a small grace which in this life is communicated to the best, and they think their sins are well enough covered, by this, that all men are sinners: as if there were no difference between sin tyrannising in the wicked, and captived in the godly, or as beginning of grace in the regenerate, did not separate them in regard of conversation from the unregenerate, who are void of all grace. Let us therefore know, that the Spirit of God, whom the godly receive, is not only called the first, the earnest and the witness of God, but also the seal and signet of the living God.  
As the seal leaveth in the Wax, the similitude and impression of the form which is itself, so the spirit of God communicateth his own image to all those to whom he seals, against the day of redemption, he makes them new and holy creatures: and this convinceth carnal professors of a lie, who say they have received the first fruits of the spirit, notwithstanding that their works be wicked and unclean; they may rather if they would tell the truth, say as those who being demanded, whether they had received the holy Ghost or no: answered, 
Act. 19.2.  We know not whether there be an holy Ghost or no, so may they instead of bragging of the first fruits of the spirit, say in truth, we know not what ye call the first fruit of the Spirits.  

Why the Lord gives us not in this life the principal as well as the earnest.  And thirdly, out of this description we may gather, that albeit we have no more but the first fruits of the Spirit, yet are they sufficient to assure us, that hereafter we shall enjoy the whole mass in two respects.  
It is accustomable to men to give an earnest penny in buying and selling, either when the sum is greater than they are able to pay for the present, or when the thing bought is of that nature that it cannot presently be delivered: but between the Lord and us there is no buying nor selling, he giveth freely unto us, both the Earnest and the Principal, but first the one, and then the other. Not that the Lord is unable to pay presently all that he hath promised, but because the Principal is of that nature, that it cannot be received, till we be prepared for it. 
2. Tim. 2.6.  As the Husbandman must sow, and tarry with patience till the Harvest come; as the Warrior must fight, before he obtain the Victory; and the Wrestler receives not his Crown, till he have overcome; neither doth he that runs a Race, obtain the Prize, till he have finished it: So must the Christian be exercised in all these, before that the Lord possess him in the promised Kingdom of his Son Christ jesus.  

Christ's members militant and triumphant are not to be tried by one Rule.  And this again do we mark for the comfort of the weak conscience: it is Satan's subtlety, whereby commonly he disquiets many, that because carnal corruption is in them, he would therefore bear them in hand that they are none of Christ's, in this he plays the Deceiver, he tries us by the wrong rule: when he tries us by the rule of perfect sanctification; this is the square that aught to be laid to Christ's members, triumphant in Heaven, and not to those who are militant here on Earth.  
Sin remaining in me, will not prove, that therefore I am not in Christ, otherwise Christ should have no members upon Earth: but Grace working that new disposition, which Nature could never effect, proves undoubtedly, that we are in Christ jesus.  
Let this therefore be our comfort, 
There is fleshly corruption in the Christian militant: but he follows it n●●  That albeit there be in us a fleshly corruption, yet thankes be to God we walk not after it, that is, we follow not willingly the direction and commandment thereof. It is true, and alas we find it by experience, that the regenerate man may be led captive (for a time) to the Law of Sin: he may be pulled perforce out of the way of God's Commandments, wherein he delights to walk, and compelled to do those things which he would not: Yet even at that same time he disclaims the government of the Flesh, mourning and lamenting within himself, that he should be drawn from the obedience of his own Lord and Governor, the Spirit jesus.  

〈◊〉 service 〈◊〉 Christi●● 〈◊〉 to 〈◊〉, is ●hrow●e not by Oppression, like that Israel gave to Pharaoh. Exod. 56.  And indeed it is worthy to be marked, That what ever service the regenerate man gives unto Sin, it is like the service that Israel gave to Pharaoh in Egypt, thrown out by Oppression, and therefore compelled them to sigh and cry unto God: but the service which the regenerate man gives to the Lord, is voluntary, done as unto his most lawful Superior, with gladness, joy, and contentment of mind. Happy is that man who can make this reply to his spiritual Adversary, when he is challenged of his sins. 
Augustine.  It is true (O enemy) that I have done many things by thy enticement; yet herein I rejoice, whatsoever service I have done to thee, it is now, through the grace of God, the matter of my grief: but the weak service I have given unto God, is the matter of my joy. The comfort of a Christian militant, in this body of sin, is rather in sincerity and fervency of his affections, then in the absolute perfection of his actions. He fails many times in his obedience to God's Precepts, in regard of his action, but love in his affection still remains: So that both before the Tentation to sin, and after it, there is a Grief in his Soul, that he should find in himself any corrupt will, or desire, contrary to the holy Will of the Lord his God.  
The Snare is broken, and we are delivered. Wicked men are subtle in inventing ways to hurt, and craftily lay many Snares wherein to trap me, but my defence is in thee only. David was in many most desperate dangers, yet still he found the Lord providing unlooked for Deliverances. The strong City of Keilah could not defend him; the Lord warned him to come out of it, and he was a shield unto him: The solitary Wilderness of Maon could not secure him, for even there Saul and his soldiers had compassed him; but God had a care of him, and turned his pursuers another way.  
These the forepassed experiences of God's loving care and favour towards him, do now confirm him to rest in God: how many ways soever his enemies pursue him, He will still make the Lord his refuge, 
Psal. 119.  and shield, and trust in his word, etc.  
Therefore David saith in the Psalms, 
Psal. 4.  Thou hast set me at liberty, when I was in distress: implying, that he was in a straight, and as it were strongly besieged with enemies, or dangers; but the Lord enlarged him, and so preserved him: Psal. 25.15. He will bring my feet out of the Net. The godly may be in as great danger as a silly Bird in a Net: but the Lord will break the Net, that the Bird may escape, who delivered us from so great a death, and doth deliver us; 
2. Cor. 1.10  in whom we trust, that he will hereafter deliver us.  
First, God's care of his Children: though it free them not from the exercise of Troubles, yet it leaveth them not, till he have delivered them. Can a Mother forget her Child? she may let it get a knock, and fear it with the sense of some danger, but leave it in danger, she cannot. And who be they towards whom the Lord thinketh thoughts of peace, or to whom he will remember mercy, but Vessels of mercy? Once have I heard, saith David, yea twice, 
Psal. 72.11.  that mercy belongs to God: and therefore it is so true, as it can never be false; once, yea twice: that is, once by the Scriptures, and another time by the Holy Ghost.  
Secondly, God's promise is, that he will not suffer his to be tempted above that they are able to bear: and therefore at length they find him. 
Psal. 73.2.  As David saith, My feet were almost gone, but not altogether. The man of God may slip, and slide, and much ado to keep his feet, but at worst, his feet are but almost gone, and this comes from God's promise.  
Thirdly, God's providence limiteth the times in which his Church shall suffer no longer: sometimes a longer time, as Israel in Egypt 400-yeares: sometimes shorter, seventy years in the Babylonish captivity: 
Reu 2.10.  sometimes shorter than so, ye shall suffer tribulation for ten days. Sometimes three days, as jonas in the Whale's belly, and Christ in the grave: sometimes but one night; Sorrow may endure for a night, but joy cometh in the morning. And sometimes there is but an hour for the power of darkness: then God's time is come: and the godly see the salvation of the Lord.  
Lastly, he delivers them in their troubles by his presence. First, of power. And so a 4. like the Son of God: was in the furnace with the three children. And it is said, I will be with thee in six troubles, and in seven, in fire and water. Secondly of grace, his right hand is under their heads, he gives them grace sufficient, proportions their strength to the burden, mitigates their sorrow, makes them possess their souls in patience: yea, rejoice in sorrow, which else would sink them, and at length recompenseth their light affliction with an eternal weight of glory.   
Verse 7. Our help standeth in the name of the Lord, who hath made both heaven and earth. 
THis is the conclusion of thanksgiving, containing a worthy Sentence of great comfort that against sin, 
The name of the Lord is our only sanctuary and succour in all afflictions,  the horror of death and other dangers; their is no other help or safety, but only the name of the Lord: if that were not (saith he) we should fall into all manner of sin, blasphemy, errors and into all kind of calamities: but our help is in the name of the Lord, which preserveth our faith and our life against the devil and the world. And as ye hear in the other verses before, so he showeth in this verse also, that God suffereth his Saints to be tempted, and in their temptaion to fall into great distress: only the word of the Lord sustains us, and assureth us that our light and momentary afflictions shall cause to us at the length an infinite weight of glory. These prayers of David are penned with such heavenly wisdom, that they are convenient for the state of the whole Church, and every member thereof. The Church is the bush that burns with fire but cannot be consumed: every member thereof beareth a part of the cross of Christ, never without some affliction: we know that in afflictions, it is some comfort to us to have our crosses known to such, 
How God is a spectator and partaker with in all our afflictions.  as of whom, we are assured that they love us, it mitigates our dolour, when they mourn with us, albeit they be not able to help us, but the Christian hath more solid comfort, to wit, that in all his troubles the Lord beholds him, like a king rejoicing to see his own servant wrestle with the enemy, he looks with a merciful eye, pitying the infirmity of his own when he sees it, and with a powerful hand, ready to help, but because many a time the cloud of our corruption, cometh between the Lord and us, & lets us not see his helping hand nor his loving face, looking upon us, we have need to pray at such times with David, 
Psal. 119.  Behold mine affliction.  
And notwithstanding godly men be full of afflictions, sorrows and sicknesses, necessities, molestations, and disgraces: yet all these or whatsoever other calamities vanish away in time, and the hope of God's favour, & blessed reward from him, shall out live all these, and take place when these are abolished. 
Psal. 37.37  Mark well the upright man and behold the just for the end of that man is peace: that which he desired he shall enjoy: a faithful man shall not be frustrated of his expectation, nor defeated of that he hopes for. According as the Psalms saith: The poor man shall not always be forgotten, 
Psal. 31.29.  the expectation of the poor shall not perish for ever: for that is ever grounded upon faith, and faith is surely grounded upon God's promises.  
David was a godly man, and dear beloved of the Lord his God, yet he was sore humbled by affliction: 
joh. 15.2.1  for even those branches which are fruitful, God will purge to make them more fruitful. Our nature is so rebellious that without sore afflictions it cannot be tamed and subdued. Stones cannot be squared for Palace work, without strokes of the hammer, gold cannot be purged and prepared for work without fire, neither is corn separated from the chaff without wind: we are God's corn, let us abide the wind of temptation, to cleanse us from the chafe of our corruption: we must suffer the fire of affliction that we may be fined and made vessels of honour for the house of God: and we must be content, that the hammer of God strike upon us, to beat away the proud lumps, that so we may be squared and made ready, like lively stones to be laid in heavenly jerusalem. By the which examples we may learn to know the will of the Lord, and to seek our help and safety at his hands, which suffereth his people to be exercised in the furnace of Egypt, not to their utter destruction, but only to kill the old man with his vain hope and confidence which he hath in his own strength: this is the cause why God suffereth his people so to be exercised: For it is not hearing, reading, talking, or teaching only, which maketh a Christian man; but practice is that which is further required in a true Christian. That is to say, the cross to pluck down the flesh and bring it to nothing, that man despairing of his own strength, and seeing no succour in himself, should resign himself wholly to the Lord, looking with patience and hope for help at his hands. To know this doctrine, is one piece of the victory: for they that know it not, when temptations assaileth them either do despair, or seek other helps.  
Let us learn then out of this Psalm, that it is the will of God, to exercise his Saints with troubles and afflictions, 
jam. 1.12.  Blessed is the man who endureth temptation; for when he is tried, he shall receive the Crown of life which the Lord hath promised to them who love him.  
Therefore this is a necessary conclusion, our help is in the name of the Lord: it is a short sentence, but it setteth forth most worthy doctrine, and consolation, whereof especially in these latter days we have great need, seeing the Pope together with the greatest part of the world, so cruelly persecute the doctrine of the Gospel, etc.  
In respect of these huge mountains, what are we small molehills yea though they were no force, nor powe of man for us to fear, how are we able to stand against, not only so many Devils, but even the very gates of hell also, and yet this experience, we have of the great mercy and goodness of the Lord our God, that when we are even in the hands and never so much oppressed, yet are we not forsaken, but are safe through our confidence and trust in his help: but to this wisdom it is impossible for us to attain, without continual afflictions. 
The fruit of afflictions.  Whereby it is necessary that the confidence of all worldly succours should be beaten down, for vexation and trouble bringeth understanding (as Isaiah saith) whereby we are compelled to cry, Help Lord for else we perish. So in the last hour when death approacheth, there is nothing wherein man's heart can repose itself or find comfort, but in the help of the Lord; there is rest, and quietness, there is perfect peace: he that can then say, my help is in the name of the Lord, and lay hold on jesus Christ by a true and justifying faith dyeth happily and is out of all danger. Thus we may learn what it is to have and enjoy God, even to rest in sure trust of his merciful help and secure in all dangers: these are the words therefore of a triumphing and victorious faith, our help standeth in the name of the Lord, which made heaven and earth: as if he said, the maker of heaven and earth is my God, and my helper. Ye see whither he flieth in his great distress, he dispaireth not, but cryeth unto the Lord, as one yet hoping assuredly to find relief and comfort, rest thou also in this hope, and do as he did. David was not tempted, to the end he should despair, 
In the temptations of sin and of the wrath of God, what we ought to do.  think not thou therefore that thy temptations are sent unto thee that thou shouldest be swallowed up with sorrow & desperation; if thou be brought down to the very gates of Hell, believe that the Lord will surely raise thee up again. If so thou be bruised and broken, know it is the Lord that will help thee again. If thy heart be full of sorrow, and heaviness, look for comfort from him, who said, 
Psal. 51.17.  That a troubled Spirit is a Sacrifice unto him. Thus he setteth the eternal God, the Maker of Heaven and Earth, against all Troubles and Dangers, against the floods and overflowings of all Tentations, and swalloweth up as it were with one breath all the raging furies of the whole World, and of Hell itself, even as a little drop of water is swallowed up of a mighty flaming fire: and what is the World, with all his force and power, in respect of him that made Heaven and Earth?  
Let the World fret then, let it rage's then, so that this succour never fail us: and if it be the will of God that we shall suffer Trouble and Affliction, yet in him we shall overcome at length. Only happy and sure is the estate of that man, who is in Christ: neither Life, nor Death, things present, nor things to come, shall separate him from the love of God in Christ jesus.  
Our help standeth in the Name of the Lord, which hath made Heaven and Earth. Hence I gather this Doctrine, That no elect child of God, that is truly regenerate, and borne anew, and a lively member of Christ's mystical Body, can perish, and finally fall away. 
Rom. 8.30.  For whom he predestinateth, him he calleth; whom he calleth, he justifieth; whom he justifieth, he glorifieth. The gift and calling of God is without repentance: My sheep hear my voice, and follow me, and I give unto them eternal life, and they shall never perish, 
john 20.27 28.29.  neither shall any man take them out of my hands. And the reason is, we bear not the root, but the root bears us: our salvation depends not upon ourselves, for then indeed we were in danger to fall away every moment of an hour: but it dependeth upon him because we are in him: & through him we grow and increase, yea the older we be in Christ, the more do we fasten our root and flourish: they which are planted in the courts of the Lord shall flourish in their old age, and bring forth much fruit.  
Use. And whereas other branches are many times pulled from their stock either by the violence of the wind, by the hands of men, or at least consumed by length of time, it shall not be so with them that are in Christ, for they are kept by him, as the root bearing branches: Because I am not altered nor changed, therefore are you not consumed O ye sons of jacob: and therefore right happy is the state of that man, who is in Christ jesus: For neither life nor death, things present, 
Rom. 8.18.  nor things to come, shall separate him from the love of God.  
And this comfort is confirmed to us by most sure, arguments. 
Arguments to prove a Christians perseverance. Phil. 1.6.  The first is taken from the nature of almighty God: he is faithful which hath promised. And I am persuaded, saith the Apostle, 
Rom. 6.9.  that he who hath begun this good work, will perform it until the day of Christ jesus.  
The second is taken from the nature of that life which Christ communicateth to his members. We know, that Christ being raised from the dead, dyeth no more. This life of Christ is communicated to us: so that it is not we that live in Christ, but Christ in us.  
The third is taken from the nature of that Seed whereof we are begotten: 
1. Pet. 1.3, 4.  We are borne anew, not a mortal Seed, but of immortal. Now, as the Seed is, so is the life that comes by that Seed: Our life therefore must needs be immortal.  
This confuteth a damnable Doctrine of the Papists, who hold, and reach, That a man elected, called, justified, and sanctified, may for ever fall away; and be damned: that he which to day is the dear child of God, to morrow may become the child of the Devil; to day a member of Christ, to morrow a Limb of the Devil; to day an heir of salvation, to morrow an heir of damnation. Now what Doctrine can be more devilish and uncomfortable: this is nothing else, but to set up a Gibbet to torment the poor souls of God's children; to overthrew the nature of Faith; to make God feeble and weak, 
2. Pet. 1.10. Psal. 15.  or foolish and unwise: which is manifest Blasphemy. But we see here the Word of God tells us this cannot be: 
Rom: 8.1. & 8.35.  for what shall separate us from the love of God in Christ? Nothing.  
This may serve to reprove another sort of men, who are ready to abuse this Doctrine. Tush, saith the carnal and lose Christian, it skils not how a man life's, whether well or ill: he that is elected, and is a member of Christ, shall be saved; and he that is rejected, shall be damned, though he live never so well: Therefore they take liberty to sin, and make no conscience of any sin whatsoever. But they must know, that God decrees a man as well to the means as to the end: and it is impossible a man should be elected and called, but he must live well; so he that is not elected & called, cannot live well: And it is all one, as if a man should never eat or drink, and yet hope to live and like well; or lying in the fire or water, and using no means to come out, should not perish. But we must know, that the end and the means must go together; and for a man to neglect or reject the means, it is in vain for him to hope to be saved: for if thou belong unto God, thou shalt in time be called and sanctified: and where this work is not yet already wrought, that man is as yet in the state of damnation.  
Our help is in the name of the Lord. Here is matter of endless comfort to every child of God, that truly reputes & believes in jesus Christ: that howsoever through the malice of Satan, the temptation of the Devil, the allurements of the world, and the corruption of our flesh, we may grievously sin, & fall, 
Rom. 8.1.  yet there is no condemnation to them that are in Christ: the gates, that is, 
Matth. 16.18.  all the power of Hell shall not prevail against us. If ever thou foundst the sound work of grace in thee, thou foundst jesus Christ to dwell in thy hart by faith, so that thou hatest all sin, & desirest in all things to please God: though Satan rage & storm, and all the gates of Hell rise up against thee, yet thou mayest comfort thyself in the Lord, and say with Paul, There is no condemnation to me that am in Christ, which walk not after the flesh, but after the Spirit: Thou mayest triumph with Paul, and say, Who shall lay any thing to the charge of Gods chosen? And if God be with us, who can be against us. And again, I am persuaded nothing can sever me from the love of God in Christ jesus; no not sin, nor death itself. Oh happy then and blessed is the estate of that man who is in Christ: neither life nor death, things present, nor things to come, shall separate him from the love of God.    
PSALM 125. They that put their trust in the Lord, etc. 
THe Psalm going before is a Thanksgiving, 
The argument of the Psalm.  or a Sacrifice of Praise: because the godly see, and by experience feel, that the Lord is faithful, and helpeth them in the time of need. This Psalm following containeth also in a manner the same matter: for it pertaineth to the Doctrine of Faith, and exhorteth the faithful likewise to a sure trust and affiance in the help of the Lord, in all their necessities: whereunto he stirreth them up with great and excellent promises.  
It may also easily be understood, by that which we have said before: for like as God maketh all things of nothing, and of Darkness, Light; so he worketh by his Word, that in Death there is nothing but Life. They then which stick to the Word and Promise of God, and follow the same, do find it true which David saith, He spoke the Word, and it was done. But before we can come to this experience, we must abide some trouble; and therefore have need of such exhortation as this Psalm here setteth forth.  
Verse 1. They that put their trust in the Lord, shall be even as the Mount Zion, which may not be removed, but standeth fast for ever. 
THe Prophet useth here a Similitude of Mount Zion; because jerusalem, wherein Zion stood when the Temple was builded, had most ample and notable Promises of God: as appeareth in very many places of the Prophets; That it should stand sure and invincible for ever against all troubles and calamities, for that the Lord had his abiding and dwelling there: according to that Promise, where he saith, Here is my rest, here will I dwell, etc. And therefore David in another Psalm glorieth on this wise: Lo, the Kings were gathered, 
Psal. 48.5.  and went together; when they saw it, they marvelled, they were astonished and suddenly driven back. As we may see it came to pass under Ezechias, in that great destruction of the Assyrians, and other Kings, as the Story's witness: Which show, that jerusalem remained safe in all Dangers, not by the strength and policy of the Inhabitants, but by the miraculous work of God, dwelling in it.  
They that put their trust in the Lord, shall never be removed: but standeth fast for ever. Though others do perish, and are destroyed, who do withdraw their Hearts from him; yet blessed and happy are those that do depend upon him, and make him their only trust and confidence, they serving him aright, as it doth become them: for here it should seem that the word (trust) which is a principal part of that worship and service which man doth owe unto Christ, is put for the whole worship and service itself, by the figure Synecdoche, when one part is put for all: and well might the Prophet use this word before all others, in regard of the judgements he spoke of before; to note, that the godly, who have a care to obey Christ, have good hope and trust in him, even in the midst of dangers. Here we learn this doctrine that they are blessed and happy that do rely upon Christ, and make him their stay and refuge: Blessed is the man, saith jeremy, 
jer. 17.7.  that trusteth in the Lord: and whose hope the Lord is: 
Psal. 146.  and blessed is he, saith David, that hath the God of jacob for his help, whose hope is in the Lord his God; so that all that do trust in Christ are happy and blessed.  
And the reason thereof is this, because they shall never perish but have everlasting life, as it is oftentimes repeated in the new Testament: where God the Father is said to have loved the world so, that he gave his only begotten Son for it, 
Ioh: 3.16.  that whosoever did believe in him should not perish, but have everlasting life. For in these two things all blessedness and happiness doth stand: first, in a freedom from all misery and destruction, then in a possession of all joys and life everlasting.  
Therefore let every one of us labour sound and truly to believe in Christ, and to depend upon him, as upon a sure rock that will never deceive us, for than you see we shall be blessed. A man will do much to have happiness here in this world, & every one by nature doth desire the same: and shall not we then trust in Christ to attain unto it. Withdraw we our hearts from the world, and let us place them wholly upon him, as they are cursed that do make flesh their arm and trust in man; So they are blessed that do make Christ their arm and trust in him: remember what David said touching this matter: Lo (saith he to God) they that withdraw themselves from thee shall perish: 
Psal. 73.27 28.  thou destroyest all them that go a whoring from thee: as for me, it is good for me to draw near to God, therefore I have put my whole trust in the Lord God, that I may declare all thy works. Let these things move up our hearts to clean fast unto Christ: doubtless there is nothing wanting in him, which is fit to be in one, on whom we are to place our trust. There are six things required of such a one. First, power, that he may be able to help us. Secondly, Will, that he may be ready to do it. Thirdly, Skill, that he may know how to do it. Fourthly, Remembrance, that may mind us for the doing of it. Fifthly, Carefulness, that he may not post it off or neglect it from time to time. Lastly, Boldness, that he may fear no inconvenience to ensue upon it, to hinder him from doing of it: but all these are in Christ, he is able to help us, because he is Omnipotent: he is willing, because he love's us to the death: he is Skilful, because all the treasures of knowledge and wisdom are hid in him: he is Mindful, because his eyes are always open upon us, as who doth neither slumber nor sleep, but stands always girded in the midst of the seven golden Candlesticks to do them good. He is Careful, because he is Lord and King over all; and that Lion of judah that feareth nothing. Withdraw not then your hearts from him, but trust in him most constantly for evermore.  
Secondly, by this we see that godliness is great gain, or riches, as the Apostle doth speak: for trust here you see brings with it blessedness: it is not a barren thing, but fruitful it comes laden with all the blessings of the Lord unto us. Cursed man will say, 
Mal. 3.14.  that it is in vain to serve the Lord, and that there is no profit in keeping his commandments, and in walking humbly before him. But here we are taught the contrary, the wicked that do rebel, they are cast down and do perish; but as for those which do serve Christ and trust in him, they stand up and are blessed. Then for as much as your labour is not in vain in the Lord, that I may use the phrase of the Apostle: Be ye steadfast, unmoveable, abundant always in the work of the Lord: 
1. Cor. 15.58.  and trust you in Christ for evermore, which will thus bring blessedness unto you.  
Seeing then they are blessed that do trust in Christ, even then when others perish and are destroyed we should not fear at any time, but be of a good hope and comfort in the midst of all our calamities, as knowing that than we are blessed and in happy estate as well as at other times: for Christ doth know how to make a separation betwixt us that are his friends, and others that are his enemies.  
Questionless, as God did put a difference betwixt the Israelites & the Egyptians in all such plagues as he sent among them, sparing still the Israelites, and punishing the Egyptians, and as he did put a difference betwixt his servant Noah and the old world: 
Gen. 7.  saving Noah, and drowning the world: and as he did put a difference betwixt holy Lot and wicked Sodom, 
Gen. 17.  delivering Lot and burning Sodom with fire and brimstone from heaven, so will Christ put a difference betwixt us and others to save us, and destroy them, as we may see most apparently. Where it is said, 
Mat. 25.32.  that he will gather all nations before him, and that he will separate them one from another, as a Shepherd separates the sheep from the Goats: sending some to hell, and carrying others with him into heaven. Let us than never fear in any peril or danger whatsoever, whether of war, famine, plague, or the like lest we should perish with the wicked hand over head: we see he hath a care of his own, and what he will do he can do: if it be good for us to escape these worldly woes we are assured we shall, as we are sure, we live. And if otherwise it please him to wrap us with others, in the outward punishment, yet shall we ever be sure to be distinguished from them in the eternal pain, and those outward griefs shall be but means to lead us to everlasting joys.  
Now therefore saith he, like as mount Zion or our holy city jerusalem is never moved, but remaineth sure and safe by the mighty protection of the Lord, in all extremities; so he that trusteth in the Lord, shall be defended against the furious rage of the world, and the gates of hell for ever: pronouncing this to be chiefest anchor of our salvation, only to hope and trust in the Lord, 
To hope & and trust in the Lord is the greatest service that we can do to him.  and that is the greatest service that we can do unto God: for this is the nature of God as I have said, to create all things of nothing; therefore he createth and bringeth forth in death life, in darkness light, & this to believe is the very nature and most special property of faith: when God then seethe such a one as agreeth with his own nature, that is, which believeth to find in danger, help; in poverty, riches; in sin righteousness; and that for Gods own mercy's sake in jesus Christ alone: 
The nature of faith.  him can God neither hate nor forsake, for he worshippeth God truly which putteth his whole trust in the mercy of God. With this service God is highly pleased, because he delighteth of nothing to make something, so he made the world of nothing; so he raised the dead: who so then consenteth to God's nature, and obeyeth his will, there hoping for something where nothing is, he it is that pleaseth God and shall never be removed.  
That is, they shall never be removed from God's favour, they shall never be removed from the constant graces of the spirit in their souls, or hurtfully in the way of a curse, from outward good estate, nor unseasonably be cut off from the earth. Now because some of these judgements seem sometimes to fall on some righteous persons, who for a season being separated from the comfortable sight of God's kindness and favour towards them, and their estate in appearance is wholly ruinated: Therefore the word doth well bear it, agreeing with that of Solomon, that the righteous shall not be removed for ever: though they seem to be cast down for a time, yet they shall be restored again. Therefore godly men must needs be in safety, because they be God's children whom he in Christ hath begotten to himself by the immortal seed of the word.  
We see here the constancy of God's children, 
The constancy of God's children.  no wind of tempration can remove or overthrew them, they are like rocks in the sea enduring every wave, like trees planted by the river side: Gods own plantation, they may be shaken, but not overturned; they abide rooted and established by the Lord: such is the nature of faith, that it carrieth us out of ourselves into the Lord, and makes us lean upon him, rest in him, and live in him. They who abide in themselves, resting in any thing that is in them, either wisdom, strength or merits, shall be found to have built their house on the sand which will not continue: but such as go out of themselves and trust in the Lord, have built their house on the rock that shall never fail them.  
Therefore cleave ye fast unto him, and fear not, be of good comfort, though others be cursed, yet you shallbe blessed, for you see the difference of being religious and being profane, of loving Christ, & loathing him; & this difference here will make a fearful difference in the world to come, when no man can help it, had he the treasures of all the earth to purchase his ease with all: and therefore remember yourselves betimes, & turn to the Lord with all your hearts, & serve him in holiness & righteousness all the days of your lives, that so you may be blessed both here in this world, and in the world to come.  
First, this may seem to reprove that cursed, yet common opinion of the world: namely, that of all men, the godly man is most miserable. We see here the Lord himself doth proclaim from heaven, that he accounteth the godly man and him that trusts in the Lord, a blessed and happy man: but yet the world, that is the wicked men in the world, judge and deem the godly man wretched and miserable: such a man as truly feareth God, hates all iniquity, disliketh lewd company, makes conscience of good duties, as to pray in his family, to instruct his servants and children, is diligent and careful to frequent Sermons: this man is an Owl among Birds, whooted at and pointed at, and of all men he most contemned: But as Paul saith, thus it must be, We are brought upon the Stage, we are made a gazing-stock to wicked men, and accounted as dung for Christ's sake.  
Secondly, this may serve to stop their mouths that say and think it is in vain to serve the Lord, that it is lost labour to be religious, that there is no good got by hearing of Sermons and leading of a godly life: it is, and ever hath been the cursed thoughts of man's heart to think so, as in the time of the Prophet Malachy. 
Mal. 3.14.  It is lost labour to serve the Lord, and what good comes there by serving of God: So in these days it is clear, men think it is in vain to be religious, to live godly, and in all things to labour to keep faith and a good conscience, before God and men. But it is manifest here that it is not in vain to serve God: nay it is that alone that bringeth a man to happiness and true comfort here, and eternal measure of glory in the world to come: & withal this may serve to comfort every child of God against all the discouragements of the world by Satan & his cursed instruments. Namely, that whatsoever thy estate be, 
Heb. 11.24.12.23. Psal. 125. verse 1.  never so poor in this world, and subject to never so many afflictions: yet if thou be a godly man, certainly than thou art blessed, thou that art in God's favour thou that art reconciled to God in jesus Christ, and hast thy sins pardoned, eternal life belongs unto thee, and therefore fear not, be not any whit dismayed, hold out unto the end, and trust in the Lord for evermore.  
Hence we learn, that as many as desire to be truly happy & blessed, may here behold the way to be happy & blessed. Wouldst thou be truly happy and blessed here in this life, and hereafter in the life to come? Wouldst be assured that thou art the child of God, in his favour, reconciled unto him in jesus Christ? Wouldst thou be assured of salvation of thy soul? Oh labour then to become a godly and a religious man, repent of thy sins past, amend thy life, walk before God in new obedience, labour to keep Faith and a good Conscience, hate every evil way, cleave unto the Lord, delight in his Word, let it be the joy of thine heart: then certainly thou shalt be blessed, and happy for evermore.  
To conclude, if the godly man, and he that trusts in the Lord, be blessed, than the wicked man must of necessity be cursed: if the estate of the righteous and religious man be so comfortable and blessed, than the estate of the wicked and  must needs be miserable, and cursed. According to that of Moses unto the Israelites: 
Deu. 28.15.  If thou wilt not obey the voice of the Lord thy God: as indeed Obedience is fare from a wicked man; howsoever he may come with saul's painted Sacrifice: what follows? Thou shalt be cursed in Body, and cursed in Soul, 
Psal. 119.21.  etc. Again, Thou hast destroyed the proud, and cursed are they that err from thy Commandments.   
Verse 2. The Hills stand about jerusalem: even so standeth the Lord about his people, from this time forth for evermore. 
WHere many hundred thousands of men are, there are scarcely seven thousand which know God, or believe in God, and yet for their sakes the whole multitude is called God's people: even so was it in jerusalem; albeit the greater part was wicked, and godless, yet was jerusalem called Holy, not only in respect of a small number of the godly, but also because God had his abiding there. So when there was not one just person in Sodom, but Lot, 
Gen. 19.22.  with his two Daughters, yet could not the Angel destroy Sodom with Fire, so long as Lot was in it. Likewise, where four, or five, or ten godly persons are to be found, for their sakes the whole City is called Holy. For these are the Elect Corner Stones, these are the precious Pearls which GOD so highly esteemeth, and for those sakes he spareth the wicked. Therefore saith David, As jerusalem is compassed about with Mountains, so doth the Lord compass his people, and mightily defend them on every side. In like manner Zacharie prophesyeth of a City, whose Wall is of Fire.  
These similitudes do set forth unto us the safety of God's people, that weak and little poor Flock, against all Dangers: upon this promise if we also do rest, which at this day do enjoy the inestimable benefit of God's Word, we shall be defended against the rage of Satan, and the whole World. These things albeit we cannot comprehend, yet should we believe them so certainly, as if we did see them with our bodily eyes. If we should see ourselves compassed about with brazen Walls, we should be without all fear, and triumph against Satan: but it is a matter of Faith, not to trust unto that which the eyes see, but which the Word offereth and promiseth. This one thing therefore is lacking in us, that we have not the eyes of the Spirit, but we judge according to the eyes and sense of the Flesh. We must not doubt therefore: but if we believe, we are compassed about with fiery and brazen Mountains; that is to say, we abide for ever invincible against the rage of Satan, and all the powers of Darkness. Blessed therefore is he that believeth.  
These Mountains are the Angels which compass us on every side, that Satan with his Angels and Ministers cannot hurt us as he would, whose malice and power is such, if they did not continually behold us, continually defend us, and watch over us, he would destroy us every moment. This can all they testify, which know that Satan is a Murderer, and a Liar, which cannot abide to see the godly prosper: and therefore he seeketh by all means to root them out from the face of the Earth. That we are not then utterly consumed, it is the benefit of these Mountains, by whom we are so compassed and defended. Sometimes Satan hurleth his Darts at us as it were through the Window, to destroy us, and worketh us indeed some sorrow, but he cannot hurt us, nor move us.  
This similitude seemeth to be taken out of the story of Helizeus; where the servant of Helizeus saw the Hills about him full of fiery Chariots, and Horsemen, 
2. Kin. 6.17.  compassing Helizeus round about, and mightily defending him. This succour which the servant of Helizeus saw, and the Prophet believed, when he saw nothing, is (saith the Prophet) round about all them which trust in the Lord: The Angel of the Lord pitcheth his Tent round about them that fear him, and have a charge of them. 
Psal. 34.7.  The Saints of Heaven and Earth are their fellow Brethren, the Creatures of Almighty God are their Friends, yea their Servants, to do them good all their days.  
The Devils, nor all the powers of Darkness shall not hurt them: 
Psal. 37.25. Psal. 34.7. Psal. 91.11.  for Christ hath spoilt Principalities, and Powers, and hath made a show of them openly, 
Hosea 2.18.  and hath triumphed over them upon the Cross; yea, that which is more, 
Col. 2.15.  the Lord jesus Christ (to whom all judgement is committed) is become their Lord and Saviour: so that they shall never come into condemnation, 
joh. 5.24.  but shall pass from Death unto Life.  
This Promise than will never deceive us, only let us never deceive ourselves. If therefore we did believe, no doubt we should sleep, we should live, we should dye, we should suffer whatsoever Satan and all the World can do against us, without all fear: for thus should we think; If I suffer any thing, it is not without the will of God, nor without good cause well known, though not unto me, yet unto God. Therefore although Satan break through the wall in one place, yet shall he never be able utterly to overthrew it altogether: thus should we think in our troubles and afflictions, and comfort ourselves with the good will of God: The Lord will be a wall of fire round about jerusalem, and the glory in the midst of her: he will keep her as the apple of his eye, and make jerusalem a cup of poison to all her enemies, and a heavy stone, which whosoever striveth to lift, shall be torn therewith, though all the people of the earth were gathered together against it; the weapons made against her, shall not prosper, and every tongue that shall rise against her in judgement shall be condemned, this is the heritage of the Lords servants and the portion of them that love him: for the Church is that Ark, which mounts up mounts up higher, as the water increaseth, but cannot be overwhelmed: 
Mat. 7.25:  the bush which may burn, but not be consumed: the house built upon a rock, which may be beaten with wind and rain, but cannot be overthrown. Besides all this it is not enough that we are compassed about with fiery walls; that is, with the sure custody, the continual watch and ward of the Angels: but the Lord himself is our wall, so that every way we are defended by the Lord against all dangers. 
Therefore in our greatest mutations our hearts should not be moved from confidence in God.  All which should learn us in the greatest changes and alterations that fall out in the world, to rest assured that the Lord will work for the good of his Church: though the earth should be moved, and the Mountains fall into the midst of the Sea, yea though the waters there of rage and be troubled, yet there is a River whose streams shall make glad the City of God in the midst of it. Yea if they who should be the nourishing Fathers of the Church do forsake her and become her enemies, they shall most assuredly perish, but Comfort, joy and Deliverance shall appear unto God's people out of another place: the Lord for awhile may put the bridle of bondage in the Philistians hands, for to humble Israel for their sins, but it shall be taken away from them at the length: then shall his Church with joy draw water out of the Well of Salvation, and praise the Lord their God, saying, Though thou wert now angry with me, yet thy wrath is turned away, and thou comfortest me, yea Zion shall cry out and shout for joy, for great is the holy one of Israel in the midst of her: And therefore in our lowest humiliation, let us answer our enemies: Rejoice not against me O mine enemies; though I fall, I shall rise, when I shall sit in darkness, the Lord is a light unto me: I will bear the wrath of the Lord, because I have sinned against him, until he plead my cause, and execute judgement for me, he will bring me forth to light, and I shall see his righteousness; then he that is mine enemy shall look upon it, and shame shall cover him who said to me, Where is the Lord thy God: now shall he be trodden under as the mire in the streets, yea so let all thine enemies perish O Lord.  
The hills stand about jerusalem, even so standeth the Lord about his people. Therefore seeing the Lord doth thus compass the godly with such mercies, O then labour to be godly men. And such as trust in God, to whom all these precious promises are made: O how excellent is thy mercy; therefore the children of men shall trust under the shadow of thy wings. Here is a great comfort for the godly, who have no small security hence; that whatsoever their outward estate is or may be, God's mercy compasseth them as the hills compass jerusalem.  
First, if Satan assault us on every side with temptation, to vex and disquiet us with inward fears: he shall not have so nimble eyes to spy our weakness, as the eye of the Lord to spy means to strengthen us. Let him object the greatness and infinite number of our sins: yet he shall but amplify the great mercy of God, which is greater and more large than all the sin and misery in the World. Thus Moses comforteth God's people: 
Deu. 4.31  The Lord thy God is a merciful God, he will not forsake nor destroy thee, nor forget the covenant of thy fathers which he swore unto them.  

〈◊〉. 118. ●●.  Secondly, if unmerciful men compass them and come about them like Bees, and sharpen their stings, yet the mercies of the Lord are nearer them, then that they can hurt them. Thus David comforted himself. 
Psal. 86.14.15.  O Lord the proud are risen against me, but thou Lord art strong and merciful gracious and long suffering, and a pitiful God.  
Thirdly, if a man should conflict with Gods own hand, by inward temptations or outward trials▪ of sickness, poverty persecution: if he were so beset as he could see nothing but troubles without, & fears within, now is the time to mound & fence himself with this comfortable doctrine, that even now God's Mercies do guard and compass him: seeing he cannot deny himself, nor fail of any of his promises: David when he was to choose of the three rods of God, the Sword, Famine, or Plague; he chose to fall into the hands of God, because he is merciful.  
He may afflict and chasten us a while, 
2. Sam. 24.14. Isai. 45.7.10. Psal. 103.8.  and for a moment seem to forsake us: But with great compassions he will gather us: for he chides not always, neither retaineth he his wrath for ever.  
Fourthly, if a man were in the hands of death, and the messengers thereof had already taken hold on him, as on Hezekiah: Yet even then he need fear none ill, seeing Gods mecrcies compass him. This is ever our cover, though we cannot always see it, as Elisha his servant saw not the great mercies of God compassing him and his Master. Even then when we know not, God's mercy is all about us. There are still more with us then against us: our mountain is always beset with heavenly warriors.  
Was jonas ever more compassed with mercies, then when he was in his own sense cast off, and compassed with waves and weeds? Was Israel ever more compassed with mercy then when they were compassed with Mountains, Sea enemies, Death, and deadly things? these our extremities are God's opportunity.  
Nay fifthly, suppose a man were in the house of death, in the grave; yet even this separates not from God's mercies, which being eternal leaves us not in death: but when we are most compassed with dust and corruption, shall then be most abundant and mighty for us.  
Oh therefore let so many as trust in God, fly in all their straits to this sanctuary, which can make not only death's forerunners, but even death itself welcome, which deprives us of all things else but this mercy, into the full estate of which it setteth us.  
Let us therefore labour above all things in the world, to get part in this mercy, by getting assurance of the pardon of sin: get this, and thou gettest a mercy reaching up to heaven, a crown of blessings, a plentiful redemption. Our Prophet here calls it a compassing mercy: for a godly man thinketh not himself compassed with mercy when he is compassed only with outward blessings, when God hath hedged about his house, and he hath wealth to tumble in though the world breath after nothing else: but when he hath a voice telling him that God in Christ is merciful to his sin, and hath covered his iniquity: oh now thinks David himself compassed with mercy, and not before, although he was a king, and had all outward things to his hearts wish. Zacheus had mercy enough when salvation was come to his house, he never got so fast before, as now he foregoes & restores: he was never compassed with mercy till now, though he was a great rich man; never so rich as now when he was impoverishing himself to entertain Christ in his house and heart. jacob when he saw josephs' face, his best beloved Son; now (saith he) I have enough, let me now dye, seeing I have seen my son josephs' face: how much more shall we have enough to see the face of the well-beloved Son of God; yea, and God himself in that well-beloved one, appeased and fully pacified. Simeon having seen Christ with his eyes, and held him in his arms. Now, Lord (said he) let thy servant departed in peace: for mine eyes have seen thy salvation: but to see christ by the eye of faith, & hold him in our hearts, will make death much more welcome to us: we shall think we have enough: the sweet sense of it will frame the mouth to speak plentifully of it; as our Prophet doth in this place, neither can any good heart either lightly account, or speak slenderly of such a mercy: neither content itself with slight means to get it, or with superficial phrases in holding it. In a word if once we can clasp hold on this mercy of God in pardoning our sins, we could desire even to live no longer in this world, were it not to come to a more full sense & fruition of it.  
Where he addeth from henceforth, and for ever, by rhese words he showeth that this vigilancy of the Lord our God over us, is not temporal but eternal: according to that which he said before in the first verse of this Psalm, they shall remain for ever. Let us learn therefore out of this Psalm, that our constancy and perseurance consisteth in this, that we are defended by the power and providence of the Lord on every side   
Verse 3. For the rod of the  cometh not into the lot of the righteous, lest the righteous put their hand unto wickedness. 
HEre the Prophet plainly decalreth, that the people which rest under this defence and protection, are afflicted and subject to all miseries and calamities as touching the flesh, although they be compassed about with high and mighty mountains: as touching the spirit, as Satan can never surmount, yet touching the flesh and the old man they lie open on every side to the darts of Satan and of the world, for God by these means will afflict and exercise the flesh, that sin and the foolishness of the flesh may be mortified in them, and that spiritual wisdom and the inward man may increase: this is the cause why we are according to the flesh as a broken hedge, and as a city Whose walls are cast down, and so lieth open to the enemy on every side. Hereof cometh intolerable blasphemies cruel torments, and bloody slaughters of the Saints of God; for the flesh hath no walls, no munitions to defend it, but the spirit, therefore the flesh is in danger to all storms and tempests, as the Prophet Esay saith, which have said unto thy soul, bow down that we may go over, thou hast laid the body as the ground, and as the street to them that went over. These afflictions we must needs suffer, and by patience overcome them; and withal, we must beware, that by these outward afflictions the inward man be not weakened or overcome: resting in the assured hope and trust that the Lord will never forsake us, but that we are in the bosom of the Father, and are closed within most sure and strong holds, so that now although our goods, our Wives, our Children; yea, our lives also be taken from us, yet we shall never be spoilt of our Christ, by whom we are so surely defended, that in the midst of all our tentations he will make a way for us to escape, or else give us strength to bear them. Blessed is the Man who endureth tentation, 
jam. 1.12.  for when he is tried he shall receive the Crown of life which the Lord hath promised to them that love him.  
Thus we see what consolations the holy Ghost setteth forth unto them which believe the word, for unto such as look for a better life than this is, all things are here full of calamities and miseries, death followeth death, as Saint Paul saith, and we continually die; one temptation followeth another, until at the length, by the death of the flesh all miseries shall cease and have an end. This verse therefore admonisheth us, that we must suffer many troubles, yet so that at length we shall be safe, and set at liberty from them, although not in this life, yet in the life to come, as this verse full of consolation doth promise us. Notwithstanding this promise seemeth incredible, both to us which suffer, and also to them which persecute and afflict us, for if we behold the same with our outward eyes, what can be more false; yea, the contrary seemeth to be most true: behold our Saviour Christ, was he not so forsaken, hanging upon the Cross, that the rod or sceptre of the wicked rested upon him, did it not rest likewise upon the Prophets, the Apostles, and orher holy Martyrs: this matter then, if we consider it with our outward eyes, hath another meaning then the words do import, for they promise that the Sceptre of the wicked shall have no power over the godly, and yet all Stories and examples do testify the contrary; therefore the holy Ghost calleth us back to the purpose and counsel of God revealed in his word, and commandeth us to weigh and consider, not what we suffer, but what is decreed with the Lord in heaven, and he that can so sequester himself from the beholding of his afflictions and tentatfons, and yield himself wholly to the will of God, and there rest, is a right divine; yea, he that is ignorant hereof, in true divinity knoweth nothing at all: for what knoweth he which is ignorant that God is such a God, as will not suffer the godly to be oppressed of the wicked. For seeing he hath said, I am the Lord thy God, he will never suffer that which is his own to be wrested, either by the world, or by the gates of hell out of his hands: if he then abide and continue, they shall also continue for ever which are his. Thus to believe, and thus to lay hold on things invisible, is true divinity, and true spiritual wisdom indeed.  
Whereupon we may ground this proposition out of the invisible counsel of God, God hateth the wicked, and loveth the just, ergo, he will damn and destroy the wicked, and will deliver and save the just.  
And here we see that which is the chiefest thing in all Psalms and Prophets to spring out of the first precept. I am the Lord thy God.  
Now have we to learn, how we may apply this verse rightly, and to our great comfort, for true divinity consisteth in use and practise. We are vexed on every side with wicked and perverse scorners, and others which hate the word of God, and the doctrine which we profess. 
Comfort when the godly are not esteemed of the wicked.  The men of this world esteem God's Children as the off-scowrings of the earth: So Paul, a chosen vessel of God, yet not esteemed of men. Let this confirm the godly against the contempt of men, only the Lord hath in his own hand the balance of justice which weigheth men aright, according as they are: but these are very trifles, if we compare them with those vexations, which Satan, sin, and our own infirmity raise up in our consciences: we must learn therefore thus to judge of all things, that they are the rod or sceptre of the wicked, and to set the Lord against them; revealing his will here in his word, and pronouncing that he will not suffer the sceptre of the wicked to rest upon the godly. Since then the same Prince promiseth thus much unto us, which hath all things in his hand, what can we require more: for the will of God is certain, that though he suffer us to be afflicted, yet will he not see us trodden under foot or perish.  
What the rod signifieth in the Scriptures, it is well known: children when they are young are corrected with a rod, and when they wax bigger, with a wand, or a cudgel, and if they will not amend, then followeth the iron rod: hereof it cometh that the rod signifieth all power and rule, which is for the amendment and corrction of such as do offend: so it is taken in the 110. Psalm, The Lord shall send forth the rod of thy power out of Zion; That is to say, Thy kingdom, for here he signifieth such a rod whereby kingdoms and people are governed. On this wise the Holy Ghost permitteth here to the Wicked dominion and tyranny over the Godly, which they are compelled to suffer: this dominion or tyranny the Holy Ghost called the rod of the Wicked, and comforteth us. That as the Lord liveth, their tyranny shall fall, and shall not rest upon the lot of the Godly.  
The lot of the Just, is as much to say as the Portion, that is, the Number or Congregation of the lust: like as Christ calleth them the little Flock, and Paul the poor Saints. Over these (saith he) although the tyrants do rule, yet shall not their power endure: although the persecutors of the Church do oppress the Faithful, yet shall they not do so always, neither shall their counsels have that success which they desire: for they think to root out this Doctrine for ever; but that shall they never be able to do. Therefore, albeit ye suffer in the mean time, saith the Holy Ghost; yet know ye, that my will is, That they which believe in me, shall never perish, but shall be preserved to life everlasting.  
Here then have ye whereunto ye may trust in all your tentations.  
But behold the reason which the Holy Ghost here useth, to prove the Sceptre of the Wicked shall not rest upon the Just: God is moved (saith he) to help and defend the Just: For else it might so come to pass, that God should have no Church at all, and the Justice should put forth their hands to wickedness. So we find in jeremy, that before the people were delivered into the hands of the Babylonians, they had a promise, that after seventy years they should return again to jerusalem, because they should not be brought into doubt of God's mercy, and so utterly despair, and falling away from God, should turn to foolishness, (that is to say) should blaspheme and become impatient, this is the cause why God joineth the promise of the word with the execution and performance of the deed, for else the godly should be driven to desperation: We see how many are cast down with adversity, by the loss of goods, wife, children, & other things which are dear unto them, except therefore their minds were raised up again and comforted; first with the word and promise, and then with the performance and execution of the same, many would say there were no God: therefore God must needs show himself to be a God, not only in a word, but also in deed.  
David had great promises of God, 
2. Sam. 15.30.  and yet by his own son was driven out of his kingdom, and so persecuted, that he was compelled to fly away bare head and bare foot, this was a sore tentation, wherefore the great and ample promises made unto him could never have raised him up and comforted him again, except God had indeed delivered him out of this great misery and affliction; even so, if we had no more but the promises of God to support us against the Papists and adversaries of the word; yea, if God did not indeed fight for us, and defend us against their tyranny; God therefore worketh both ways: he raiseth up with the word and promise, and delivereth out of troubles and afflictions by the execution of the deed, that according to the saying of Saint Paul, the tentation should not be above our strength, but should have an end: and we learn by our own experience, that the first Commandment, I am the Lord thy GOD, is most certain and infailable; therefore when he saith, Lest the just should turn away from God and fall to gentility, for GOD hath a double care over the faithful; first that they be not overcome, but may overcome the tentation. And this he doth by the word and promise; the second is, that the tentation be not perpetual, even so must we be undoubtedly persuaded, that besides the infailable promises which we have of the good will of God towards us, and in the end of everlasting life, we shall also be delivered, and our adversaries destroyed, albeit we can see no manner of way or possible means how that it may be done.  
But here we must beware, that we do not appoint the time of this deliverance, for before that come, God will have us tried to the uttermost, and brought to that extremity, that all our hope and trust shall be utterly spent, and we at the point of desperation.  
Now when we are brought into this case, that we can see nothing but desperation, then, even than God sendeth comfort: in death he showeth life, and even in damnation he bringeth salvation. Briefly, of nothing he maketh all things: and when all hope of remedy is past, then beginneth he to work, and frameth all anew again in most perfect wise. Thus cannot the God of this world do, this is the singular work of God: therefore when thou thinkest thyself clean cast away, and utterly forsaken, even than thou shouldest be most sure and safe, and most gloriously shine as the Daystar in the Firmament. These things are easily taught: but by experience we find and feel, how fare they pass all reason and power of man, and how hardly we can believe, that God maketh all things of nothing; that he is careful of us, and for us, whether we be afflicted in the flesh, or in the spirit; and that he is more mindful of our deliverance, than we ourselves can be.  
Here have we then a singular promise and consolation: as if he should say, the rod of the wicked grieveth you, but be of good comfort my people, and patiently endure it, for I will not suffer the tentation so fare to prevail over you, that your confidence and trust in me shall utterly fail you: storms and tempests shall arise, and your dangers shall seem so great, as though the waves should presently swallow you up; but I will not suffer you to perish: I will bridle their rage, and make an end of the rod of the wicked. If Satan and your own Conscience do accuse you as most wicked and unrighteous, yet will I not leave you destitute of my righteousness.  
Thus do Tentations teach us the true use and meaning of the first Commandment; the which none without Afflictions and Tentations shall rightly know or understand.  
Hereby the Prophet will teach us, that our Afflictions are but short, and endures but a while: The rod of the wicked shall not lie for ever upon the back of the righteous. The time of our trouble in holy Scripture is called sometime a Day of Trial, and sometimes an Hour of Tentation. As our Saviour said to the three Disciples, 
Mat. 26.40.  Can ye not watch with me one hour? so may he say to us all, as oft as we faint under trouble, Can ye not suffer with me one hour? It was the comfort that Athanasius gave to the Church in his time, that julian should be but a stormy little Cloud, that would quickly pass by. And it is certainly true, both of the troubles, and of all the instruments thereof. Let us wait a while on our God with patience, and we shall see them no more.  
Therefore seeing the use of afflictions and sorrows of the godly is but for a time, to exercise their faith, and patience, and therefore cannot be perpetual: for when the trial is over, the burden must be removed. The time of Winter is bitter, and barren, and cold, through Frosts, and Storms: but beside, that it is profitable for the Earth, and Plants, to kill Weeds, and Worms, and to mellow and rot the Ground; it is a forerunner of a pleasant spring and a fruitful harvest: such is the state of the godly often here. Christ the Son of righteousness sometimes departs further off, and leaves the believer in a wintrous estate, laid open to many storms and sad showers: but, beside that all this winter prepares the soil, and kills the weeds and vermin of the soul, it goes before an happy spring and harvest, which will bring in fruits of righteousness to those that are exercised. I go away for a while, and ye shall be sorrowful: but I will come again, and your heart shall rejoice, and your joy shall none take away.  
Here is then first of all a notable ground of patience in sorrows; The rod of the wicked shall not lie for ever upon the back of the righteous. And seeing God hath set the time how long they shall last, and shall not exceed the appointed time. This should always learn us patience: yea, he hath not only set a time of duration, but also of exchanging thy sorrows into joy. Art thou in any trouble, or under any molestation of Satan? Are wicked men under reproach, scandal, hatred, persecution, & c? it is a storm too violent to last long: nay, it shall be changed into a calm, into a fair and comfortable season. Suppose thou be in the Night of disgrace, blacked and darkened by wicked ones, as David was: Suppose thou have things laid to thy charge, that thou never knewest, and art forced to repay that which thou never tookest; yet wait still the good time: after thou hast endured a little scouring, all the soil will tend to thy brightness; and the time comes, that God will make thy innocence to break out as the light.  
Art thou sick in thy Soul, or pained in thy Body, and seest no way but present Death? wait the time, and thou shalt meet not only with perfect cure, but perfect health also: only see thou makest Christ thy Physician. God had appointed a time of Abraham's trial for three days; but the third day turned his sorrow into joy: in which he had the comfort, both of his son and his own obedience.  
jonas had his appointed time of sorrow in the belly of Hell, in the bottom of the Sea, when he was cast out of sight: but at the end of three days he was cast on the dry ground, and his sorrows and fears were turned into joy and praises.  
The Thief on the Cross was even in the hands of death, his pains and sorrows increasing: as he felt his life decreasing, how did our blessed Saviour comfort him, and support him with patience? but with this assurance, that the end was coming, and a time appointed, which should instantly turn that shame and sorrow into glory and joy, This day shalt thou be with me in Paradise.  
Lazarus was not only in the hands, but in the House of Death four days: yet a time was appointed, even the fourth day, wherein the bands of Death were to be loosed, and he restored to his former life.  
And thus shall it be with all the Disciples of Christ; whose troubles shall not last always: the longest they can last, is but for this life: and while they do last, they have the comfort of both those Petitions of Christ; first, That the Father would keep them in the World; and secondly, that after they be safely passed through the World, and the troubles and disgrace of it, They may be where himself is, 
john 17.24  to behold his glory.  
This serves to comfort the godly in their troubles, that they shall be preserved in them, and from them: The Gates of Hell shall not prevail against them. First, Satan the red Dragon may create them trouble, so that they shall want no molestation that he can procure them: but he cannot hinder their deliverance, nor without leave hinder their peace, no, nor touch an hair of their head. Secondly, the wicked of the World will see they want no trials or vexation: but on the contrary, God will see they shall not want seasonable deliverance; he will not leave him in his hand: And although (such is their inbred malice) that they would never take off their Rods from the backs of the godly; yet God will not suffer the Rod of the  always to lie on the lot of the righteous. Thirdly, 
Psal. 37.8.  if their own sins beset them hard, and so dismay them, as though they should never get freedom: And this is the strongest band of all, which tieth them to trouble; and all other troubles were but a play, so that the heart were persuaded of the pardon of Sin (as the Saints in sickness of Conscience can confess.) But Sin shall slay the . 
Psal. 34.24.  As for the righteous, the promise is, though they fall, they are not cast off: Not that their sin doth not deserve they should, but because the Lord puts under his hand, and reneweth his grace, to raise them to repentance.  
Moreover, we are here admonished of the great danger that followeth these Afflictions and Tentations, which they that through impatience forsake the Word, and Faith, do fall into. Therefore the Lord here showeth himself so careful for his people, lest they should fall into this danger: for their state which have once forsaken the Word, is much more perilous than it was before; and into such, as our Saviour Christ pronounceth in the Gospel, do enter seven Spirits much more wicked than the first. 
Luk. 11.26.   
We must therefore patiently suffer and persevere in all Tentations, and rather abide all extremities, then once shrink from the Word of Life, lest we be possessed with seven Spirits more wicked than the first. And moreover, we must assuredly trust, as we are taught in this Verse, that so long as we have a desire, and a purpose so to do, the Lord will never forsake us, or suffer us to fall into this impiety.  
For here have we a manifest promise, and a lively description of the Lords singular care and providence over us: namely, that he is mindful of the end of our tentations, and afflictions, so that we only continue constant and patiented unto the end. And if that Heathen Poet said, Endure, and reserve yourselves for more happy things; 
Virgil.  how much more should Christians diligently stir up themselves with mutual exhortations, to patience, and perseverance? whether they outwardly suffer in things pertaining to the Body, and to this present Life, or inwardly in Conscience. For we have a God, which even in Death, in Hell, and in the midst of all our Sins, can save and deliver us. A Christian therefore must be readily prepared, not only with strength to stand against the enemy, but with steadfast purpose also to continue unto the end. For he runneth not in such a race wherein there is any end of his course during this life, but he runneth as it were in a circle, in the which he must have a continual recourse thither where he first began; 
Our course and race is as it were in a circle which hath no end.  therefore our Saviour Christ saith, He that continueth to the end he shall be saved. We must not be then discouraged by the importunity of our enemy, or overcome with tediousness and long continuance, but we must fight, not only against the power and subtlety of our enemy, but also against our own weakness and weariness: for as in them who wrestle with any equal strength; sometimes the one is above, and sometimes the other, till at length one be overcome: So is it in this combat in the Christian; sometimes the power of nature, othertimes the power of grace prevailing: but this comfort we have, that at the length grace shall prevail, and the power of corrupt nature shall be captived under the obedience of Christ. Hence we learn, that it is not enough for a man or woman to begin well, or to take some liking of religion, as to reverence God's Ministers, to desire to hear them, to join with the people of God in prayer, to bring forth some good fruit in outward reformation of life, etc. unless he persevere, persist, and go on unto the end, He that endures to the end shall be saved. 
Mat. 24.13. Reu. 2.10.  And, be thou faithful unto death, and I will give thee a Crown of life. If a righteous man leave his righteousness, etc. he that puts his hand to the Lords plough, 
Eze. 18.24. Luke 2.21.  and looketh back, is not worthy of the kingdom of heaven. Again, It had been better for them that they had never known the ways of godliness, than afterwards to fall away. 
2. Pet. 2.21.  And therefore in the Scriptures, such as have had some beginning, and after fallen away, are noted to have been exceeding wicked men, as we see in judas. 
Math. 27.  First a Preacher and an Apostle, a man well esteemed, that had excellent gifts to preach, pray, and cast out Devils; afterward an hypocrite, a thief, a traitor, a reprobate. Herod had many things in him at first, reverenced john Baptist, heard him gladly, did many things at his request; yet afterwards a bloody persecuter. Demas once a sound professor (as it seemed) and one that was dear unto Paul, but afterwards left his profession, and fell in love with the world, etc. and therefore it is a special duty required of every Christian to continue steadfast. Be thou faithful unto the end, 
〈◊〉. 2.26.  and I will give thee a Crown of life.  
Hence we see, that it is a dangerous thing to revolt, and go backward in matters of religion, to lose our first love. It is a fearful sign of a reprobate and cast away, when men slack hand, and slip neck out of chollar, grow careless in the service and worship of God: for a man to grow there is some hope, though he do but creep in religion, but for a man to go backward, or to stand at a stay, is dangerous; for it is certain, Not to go forward in God's matters, is to go backward, not to increase, is to decrease, not to grow better, is to wax worse: it is a hard matter to make a good beginning. We are not easily brought to set one foot forward in the ways of godliness, but then to trip while we are in our journey, and to wax weary of well doing: This is a fearful sin.  
Let this admonish us all, 
Mat. 24.13.  as we do love our own souls, to labour for constancy and perseverance, that we may hold out unto the end: that our works may be more at last then at first; 
R●●. ●.  that we be sure to dig so deep, that we lay the foundation of our faith upon the rock Christ: and for want of this godly care and circumspection ●forehand, many have at the first given their names to Christ, who afterwards when they were to take up the Cross of Christ, have gone out and turned their backs upon Christ. Saul began well, but afterwards he waxed worse, and in the end became an open persecutor. joash behaved himself uprightly of the Lord. But after his death he fell into Idolatry. What did it profit Lot's Wife to go out of Sodom, insomuch as afterward she looked back, and was turned into a pillar of Salt. So then we see here, that it is not enough to begin well, neither is it enough to proceed well. It is required of us to persever well, and to continue in a constant and settled course even to the end.  
So that if we look to partake of eternal life and happiness for ever with God. 
Reu. 2.10.  We must be constant in the profession of his truth: in all things labouring to approve ourselves unto GOD, keeping faith and a good conscience, which hath the promise of this life, and that which is to come. And we must ever entertain this holy resolution, that nothing should draw us from God and godliness. 
2. Cor. 1.12  This is our rejoicing (saith Paul) the testimony of a good conscience; that is in simplicity and godly pureness, and not in fleshly wisdom, etc. This yields unto us much comfort, that our hearts can witness with us, that we have done our duties in obedience to Gods will.   
Verse 4. Do well (O Lord) unto them that be good and true of heart. 
THE Prophet saith not here: do well Lord to the perfect, and such as offend in nothing, but to the good and true of heart. The good and true of heart are they which are of a single, sincere, and upright heart: for these are they which are most accepted of God, although they also through infirmity do some times offend.  
Hear is matter of great comfort to the Children of God, that fall of weakness and infirmity into the same sin after repentance: and such is the depth of Satan's temptations, that he tells them that the Children of God fall not into the same sin again after their repentance, if they do he telleth them, that there is no place for a second repentance, but this is false, for the promises of God are without limitation of times, or consideration of sins, or respect of persons: he will receive to mercy all repentant sinners, whether their sins be committed before or after repentance, whither once or often, so that they renew their repentance, according as they have sinned anew. This pardon Christ himself publisheth: Come unto me all ye that are weary and heavy laden, and I will refresh you. 
Mat. 11.28.  Yea, the Lord inioyneth us sinful men to forgive our Brother seventy times seven times, if he turn again and say it repenteth me.  
So that we see, this is a marvelous comfort to all such as groan under the burden of sin, that have fallen through infirmity into one sin often: let not such be discouraged, but assure themselves that albeit with Peter they fall often, yet with him if they repent truly, and weep bitterly for their sins, the Lord is merciful to forgive them their sins, not that we should live proudly, presumptuously, stubbornly, and obstinately against him, but if we fall through frailty, 
Psal. 103.  Psalm 103. The Lord knoweth whereof we be made, he remembreth that we are but dust.  

The Child of God not always at one stay.  Hence we learn, that the Child of GOD is not always at one stay: but there is an intercourse in the estate of a Christian man or woman; sometimes full of comfort, joy, and peace of conscience, and sometimes again heavy and sad; yea, full of sorrow and perplexity, even as a man in an ague; sometimes sick and sometimes well: and as it is with trees, sometimes winter, and sometimes summer. This is the state of all God's Children; as David, joseph, Hezekias, job, etc. and continual experience proveth this: that the estate of God's Children ebbs and flows, hath their change when as they walk directly and uprightly with God, than they have peace and comfort, but when that they start aside, and commit some wicked sin, than they find torments of conscience, and great grief of mind.  
This shows us, what is the state and condition of the Child of GOD in this life, he is not so here sanctified, as that he feels no corruption of sin to hang about him, but rather such a one as feels the burden of his corruptions, hindering him in this his course of Christianity, under which he grievously sighs and groans, labouring by all good means to be disburdened. Indeed it is a matter of great comfort, to feel the graces of God's Spirit, as Faith, Love, etc. but no Child of GOD can always feel the comfort of grace, but as fire that is raked up in the ashes, it is hid from his feeling for a time, but at the length it will break out again, to his great joy and comfort.  
Well, seeing this is the state of God's Children here: they find great peace and comfort, sometimes grief and sorrow: let us not be to much discouraged, but rather when as by our falls and slips, we have weakened our comfort, let us entreat the Lord to renew our comfort again, let us do as a poor traveller, who if he miss his way, and go out of it, he will hasten into it again, and trudge and pluck up his heels with all speed to recover that which he hath lost.  
So let us when we have sinned and gone out of the way, make haste to return: and as a man that hath been long sick, and grown feeble and weak, will use all means to gather up his crumbs, and to recover his former strength again. So let us when we have lost some part of our comfort and heavenly strength, let us I say use all blessed means to recover our former health and comfort again. Let us pray much, read much, hear much, and meditate much; let us bewail our former sloth, and make our steps more upright in time to come to God's kingdom, etc.  

A purpose not to sin, the mark of a sanctified Heart.  Note here, that it is the special fruit and mark of a sanctified Heart, and of the Mind renewed, to have a purpose not to sin; but in all things to please God, and to do his Will, to walk with God in all his Commandments: Whereas on the contrary, 
Psal. 50.17.  when a Man hath a purpose to live in any known sin, it is a fearful and a manifest sign of a naughty and wicked Heart: For when the Heart is truly sanctified, then will be brought this right Spirit, not to sin in any thing: I do not say, that the Man sanctified and regenerate, doth not sin at all; but he hath no purpose to sin, no delight in sin, but beareth a constant purpose in all things to please God: When he can say with David, I have refrained my feet from every evil way. Again, He that is borne of God, sinneth not; that is, 
john 3.9.  with full purpose of heart, with delight in Sin: and as they purpose not to sin, so they endeavour it; they are afraid, and suspect themselves, shun the Occasions of Sin, 
Gen. 39.9.  and strive against their own Corruptions, and Satan's Temptations.  
This Doctrine doth evidently convince the greatest number to be such, as never had the true Work of Sanctification wrought in them: Their Hearts be not sanctified, and their Minds are not renewed: Why? Namely, because they want this mark and fruit of a sanctified heart: for though they hear of their sins, be told of them, and the fearful judgements of GOD denounced against them; yet they will not leave them nor forsake them, but will continue in them; yea, though it cost them the loss of God's favour, and the loss of their own souls, let us not deceive ourselves. Let us try our hearts by this rule, whether they be sanctified or not: dost thou find a dislike of all sin, and an hatred of them? Hast thou a constant and resolent purpose, no more to sin against thy GOD wittingly and willingly? hast thou a resolute purpose, by the grace of GOD to walk before him all thy days; this is a sign of a pure and upright heart, and that it is sanctified. But dost thou find no such resolution, no such purpose? but rather contrary, a purpose to run on in them, let man say what he can: in Lying, Stealing, Drunkenness, Whoredom, Ignorance, Contempt of the Word, etc. Say what thou wilt, profess what thou wilt, it is a clear case thy heart is naught, it is filthy, not sanctified. For it is impossible, that a man should have true repentance, and an heart truly sanctified, and yet keep a purpose to live in his known sins. And therefore it convinceth all such to be impenitent sinners and notorious hypocrites: yea, if they leave many sins, and yet purpose to live in one, 
Mark. 6.  it argueth the heart is not sanctified. Herod left many, yet lived in Incest, etc. Know this therefore, whosoever thou art, that if thou takest liberty to thyself to live in any known sin, thou canst have no assurance that thou art yet within the covenant of Grace, Blessedness is no part of thy portion, He must become a new Creature, that shall enter into the new jerusalem. For, according to David's speech, if we regard any one Sin in our hearts, the Lord will not hear us.  
The young man in the Gospel remembered many sins, and justified himself, as clear from the breach of the Commandments in the second Table; but his Covetousness, which was in his heart, he remembered not. And therefore, when our Saviour bade him go sell all that he had, and give to the poor, he went away sorrowful, 
Matth. 19.21, 22.  for he had great Possessions.  
Wherefore, we must resolve ourselves of the great necessity of this point, of general reformation of all sin, condemning ourselves for every sin: for if we live and lie but in one sin, that one sin is a sufficient weight, to press us down to Hell. Let us therefore cast every sin away, which is as great weight, 
Heb. 12.1.  and lay aside every sin with which we are beset.  
This Doctrine may serve for the comfort of God's Children, who are much grieved for their sins, and infirmities, when they fail and come short of good duties, and sometimes start aside; as saith Saint james, 
jam. 3.2.  In many things we sinne all, and the just Man falls seven times a day: but if thou canst truly say, it is against thy purpose, I hate the sin I commit, I condemn it. I had no purpose to do it, my desire was to please God: then thou mayest have comfort, thy heart is sound, God will not condemn thee for it, The Lord will spare his children, as a father his only son. A child is going to School, and his purpose is so to do; in the way he falls into some company, and stays there too long, and plays the truant, but it is against his purpose: even so the child of God purposeth to serve God, and to please him in all things, and hath no purpose to sin; but by some temptation of the Devil, or allurements of the World, he is overtaken: I do the evil I would not, I cannot do the good I would, hut I delight in the Law of the Lord concerning the inner Man. This is Paul's comfort, and this is the comfort of all God's children: if they can truly say, I do the evil I would not, I delight in the Law of God; that God will accept the will for the deed.  
Therefore let this be thy comfort: A prisoner that hath escaped out of Prison, would fain go twenty miles in one hour; but by reason of his Bolts and Fetters he cannot go one mile. It is thus with God's children: Here they would fain escape from the prison of sin, and shake off the Fetters of ungodliness, that hang on so fast; 
Heb. 12.1.  but so long as the Fetters are on, and they clothed with the garment of the flesh, there will corruption leak out of them. It is Gods great mercy unto the godly, that they have freedom of Spirit, that their Souls are at liberty, and that they can sigh and groan, and desire to be eased.  

Phil. 3.4. Our perfection in this life is rather in desires, than in deeds. Satisfaction shall follow desires, and God shall give us more than we desired. Mat 5.6.  Our perfection in this life, is rather in godly desires, then in a full obtaining of things desired: yet have the godly this comfort, that where desires go before, satisfaction shall follow; for the Lord hath promised to fulfil the desires of them that fear him: Blessed are they who hunger and thirst for righteousness, for they shall be satisfied. Yea, sure it is, how great soever our desires be, we cannot desire so much as the Lord hath to give us: for he is rich in mercy, able to do abundantly, above all that we can ask or think.  
Example hereof we have in Zaccheus: 
Luk. 19.3.  He desired but to see Christ; and he got not only a sight of him, but familiar speech of him: yea, Christ went to his House, and dined with him, and made him, by grace, the Child of Abraham.  
So shall the Lord do to all his Children; he shall give them more than either they desired or looked for at his hands: For the heart of man cannot understand those things which God hath prepared for them that love him.  
Oh the riches of Gods unspeakable mercy! Oh the endless comfort and felicity of all those that truly and uprightly remember God, and seek his glory with their whole heart! This comfort we have, that if we ask any thing in prayer, we shall receive it: Whatsoever we ask, we receive of him, because we keep his Commandments, and do those things which are pleasing in God's sight. 
1. joh. 3.22.  If we read the Scriptures, hear the Word, etc. blessed shall we be if we keep it: according to that in the Revelation, Blessed is he that readeth, 
Reuel. 1.3.  and they that hear the words of this Prophecy, and keep those things which are written therein: Our Goods, Cattles, Corn, and all things belonging to us, 
Deut. 28.  shall be blessed of God, if we remember to obey his voice, and to do as he would have us: yea, our children shall be blessed after us; 
Prou. 20.7.  for, Blessed is the upright man, and blessed shall his seed be after him: Yea, as David speaketh, Blessed is the man that meditates in the Law of God day and night, comfort in the creature: yet shall he be forced to acknowledge that all the labour under the Sun, 
Eccles. 1.  is but vanity and vexation of spirit: there is a short abridgement of our life. 
job 6.4.  Man cometh into vanity and goeth into darkness: it is no better if we do no more but follow the course of nature. Let us therefore go above the Sun, seek rest, joy, and contentment in our God, in whom only it is to be found.  
As for such as turn back unto their own wickedness, the Lord shall lead them forth with the evil doers: but peace shall be upon Israel. There hath been of this sort of men ever since the Apostles time which hath corrupted the Church, and with a show of holiness deceived the simple, which because God punisheth them not but spareth them, and suffereth them to prosper in this world, become so proud, that they will be counted amongst the holiest, and of the world are so commonly taken. We see, that not only the godly are mixed with the wicked in this world, but in the Lord's floor also the wheat lieth hidden under the chaff. We must pray therefore, that God would bring these Hypocrites to light, and give unto them their just punishment, with the workers of iniquity; then shall peace ensue to the Church of God: for whiles the Lord poureth forth his just vengeance upon the wicked, which vex and persecute his true members, he gathereth together the good and upright of heart, and openly declareth his fatherly good will and tender love towards them.  
This doctrine serves to let many men see their folly: they hope to be saved, and make full account when they die, to go to God: but yet shall never come there, because they are not in the ways of God. If a man should say he would go from York to London, & yet shall hold the direct way to Berwick, would not every man laugh at him? so is it with him that walks in the path of perdition, and yet saith he will come to Heaven. Ask them what way they walk in, and they must needs give themselves the lie, if they say it is God's way. And in this conceit, thousands are deceived, and slip into their place before they would, or be ware.  
First, 
Many byways beaten by many.  some walk in the blind way of Ignorance, a dark and uncomfortable Way, as Men walking in the night, in which is no safety nor direction: numbers care not for the Lantern of the Word, and walking in the night, know not whither they go, nor where they shall lodge. Ask Papists what way they are in? Oh, they are in the way of Catholics, in the way wherein the Martyrs and Confessors died, in the way of their Forefathers, what way soever it be. And I would this Ignorance were among them only: but (alas) it is the way of too many, who profess the Light.  
Secondly, some walk in the cross ways of Superstition, and men's Devices, as many of our people; who think Common prayers better in Lent then all the year after: and some can be devout on high days, and come to Church; but other day's God's Service is not so effected. And some receive the Sacrament at Easter, and they were damned if they did not: but all the year beside, the Sacrament hath no sweetness. These are superstitious ways; whereas Gods ways are the same, and to be walked in with the same affection.  
Thirdly, some go in the crooked ways of Humane Reason, Will, Policy, and Affections, and cannot yield to the Wisdom of God: their own Lusts are their Laws; who should control them? Here is an infinite number of Rhodes, all of them full of wanderers from God: whereas God's way is but one, and of Gods describing, clean contrary to man's corrupt Reason, Will, Affections, and Conversation.  
Fourthly, some go in the detestable and damnable ways of wilful spurning against the truth: 
2. Pet. 2.2.  Many shall follow their damnable ways, by whom the way of truth shall be evil spoken of. Is it not damnable enough for men to walk on in the ways of damnation themselves, unless they rail at the way of truth and life?  
Fiftly, some walk in the filthy miry ways of voluptuousness & profaneness, as foul Fornicators, Drunkards, Gamesters, Gluttons, Epicures, dainty and delicate persons, who seem to be made for nothing but idleness, & effeminate care of their skin, & fruition of their own sensuality & appetite: to such Solomon speaketh in the person of the young man, Walk in the sight of thine eyes, and in the lusts of thine heart, but know that for all this thou must come to judgement.  
Lastly, numbers walk in the rugged, stony, thorny, and clayie ways of Earthliness, Covetousness, Usury, and Oppression, setting themselves fast in the gall and guile of earthly-mindedness, not having power over themselves to stir hand or foot to Heaven-ward: Where their Treasure is, there have they locked up their hearts too; or rather burying them (for so they may, being dead) in the earth and earthly desires: the Heaven that they wish for, they have; what then care they for any way that leads to another?  
First we learn hence, that in our Christian conversation there should be a continual progress in godliness. For as in walking (saith Basil) the steps of the feet by a mutual strife among themselves are changed, in such sort, that the foot which now is hindmost, is foremost next, continuing always this motion, till we come to the place of our rest: so should there be in the Christian such a continual promooving of his heart toward God, that th● affection which this day is behind, coldest in the love of God, slowest to obey him, should the next day be made foremost: 
Bern.  For in this life nothing standeth in one state; it is most certain, that he that goes not forward, goes backward. Yet I would not so be understood, as if the Christian had not his own fainting and falling in the way of godliness: yet blessed be God, who keeps our Souls in life; we so faint, that we revive; we so fall, that we rise again: of our former Follies, we learn to be wise; of the experience of our weakness, we gather strength: we walk then more warily, because so oft we have stumbled and fallen: of our sins we make vantage: he who is truly penitent walks always in sorrow and fear, because he hath fallen so oft in fear, lest he should fall again.  
Secondly, 
What to be done in our falls.  let us be circumspect both to prevent and recover ourselves out of our falls in this way, by reason of Satan's fierce temptations, the weakness of grace, & the frailty of the flesh. Many are the falls and knocks of the best: 
Psal 19.12.  In many things we sinne all, saith S. james, and who knoweth his errors: Now if we will prevent these, we must beware of occasions of sin, as a traveller steps over stones & rubs in his way. Eve prevented not the occasion of her fall when she entered talk with the Serpent. We must make a covenant with our eyes, not to look upon a Woman, nor on the wine in a cup. We must watch over ourselves, both alone and in company, and not run into bad company, lest we come home by weeping cross, as Peter did. Secondly, we must not lie in our falls: a man in his journey, if he fall and lie still, shall never come to his ways end: and if he rise quickly, though it hinder him a little, it shall not be much. The Saints all of them recovered themselves out of their falls, by renewing their Faith and Repentance. A man out of his way must come back again: the sooner he returns the less is his labour: Peter presently went out and wept bitterly, and so was restored to Christ's favour.  
Thirdly, suppose thy falls be grievous, and often into the same sins, yet let them not hinder thee still out of the way. For as the Child of GOD must neither presume nor purpose sin: so must he not despair of rising, having fallen into sin, seeing the promise is; that If a man's sins, for heinousness, be as red as scarlet, upon his true repentance, they shall be made white as Snow: And the parable teacheth, that if a sinner offendeth seventy times seven times in a day, and as often truly repent, he shall be as oft forgiven. Fourthly, after such falls, we must be more wary and careful, lest we fall in the same manner. A man, yea, a beast will be more careful, when it comes by the same place where it caught a fall: ye cannot get it into the same hole again. David no doubt, would not count the Tribes again, after that fall in numbering them.  
Thirdly, hold on in this way constantly with perseverance: for the end of a work crowneth it, and the end of a way gladdeth and resteth the weary traveller: and this rest is without end. Many set forth on this way, but are discouraged by the hardness of the entrance: whereas if they were a little entered, the way would be pleasant, and the yoke of Christ easy and sweet. Others have gone yet further, but at length look back; yea, go back, when a man would have thought they had escaped the filthiness of the world: and these have lost a great deal of labour and comfort. Others, yet farther than they, as the bad earth, even so fare as a man could perceive no difference between them and sound Christians: and apparent difference was there none but in perseverance, and yet wanting soundness, have suffered shipwreck even at the haven, and so their former righteousness is all forgotten: a great deal of way they had gone, and much work had they rid, whereof they shall never see crown nor comfort. Oh beware of weariness and relapse! As towards the end of his way the traveller is most cheerful: so should we, and the rather; because, first, every one affects a good end, even Balaam: and will we not endure a little difficulty for it.  
Fourthly, seeing there are a number that deceive themselves about their estate in which they are: thinking that their ways are right, when God knows, they are the paths that lead to hell: they boast of their supposed good, when indeed it is nothing but a mere delusion of the Devil to blind the eyes of their minds, to make them seem that which they are not: they boast and brag of justification, and yet live without Sanctification: Such people are out of the way, and all this while they do nothing else but deceive their own souls: for he that is justified, is also Sanctified: and after justification, there will follow Sanctification. Wouldst thou then know, whether thou hast throughly and effectually remembered thy falls, and art converted, and that God hath justified thee, in pardoning and forgiving thee all thy sins, and acquitting thee from the guilt and punishment of thy sins, and that God accepts thee through Christ as righteous before him, and that thou shalt never be condemned for thy sin: then examine thy Sanctification: Dost thou leave thine ways, and walk in the ways of GOD? Dost thou use all good means to come to salvation, and avoid all occasions which might draw thee to destruction?  
In a word, dost thou deny thyself, and wholly resign up thyself to be guided by God's Spirit in all things? then thou art Sanctified, and so mayst approve thou art justified, else not. 
Rom. 8.1.  Now there is no condemnation to those which are in Christ jesus. There is justification; who are such as walk not after the flesh, 
Ephe. 2.10.  but after the Spirit: there is Sanctification. It is the end of our new Creation and second birth, 
Psal. 125.5.  which God hath ordained, viz. to walk in good works.  
Lastly, in a word, utterly to renounce all sin, to hate, loath, detest and abhor it: so as to have nothing to do any more with it, but to vow and resolve against it; and so leave it and forsake it, and daily more and more to be out of love with it and ourselves for it, is a most true sign of him that hath rightly searched himself, and is truly converted: 
Pro. 28.13.  and such a man shall obtain mercy at God's hand in this world, and everlasting mercy in the world to come. Wherefore seeing we have these promises, 
2. Cor. 7.1.  let us cleanse ourselves from all filthiness of the flesh and spirit, and finish our sanctification in the fear of God. Signifying, that it is not sufficient to purge ourselves in part, but it must be both from internal corruptions of the soul: as also the external pollutions of the body, and to labour for the fear of God, without which we are impudent and bold in committing of uncleanness, which we would not dare to attempt, if the fear of God were firmly settled in our hearts: teaching us also, not to make a show of holiness for a time, but to go on constantly, and to finish our Sanctification, daily proceeding in a holy course: adding more holiness still to more: that so holding out unto the end, we may receive the end of our Faith, the salvation of our souls. For he that continueth unto the end, 
1. Pet. 1.9.  he shall be saved.    
PSALM 126. When the Lord brought again the captivity of Zion, we were like them that dream. 

The Argument of the Psalm.  TOuching the Captivity, whereof the Prophet speaketh in this Psalm. The Interpreters do not agree. Some understand it to be meant of the Captivity of Babylon; some of the Captivity under the Romans, other some do think, that the Prophet meaneth here, all the Captivities and deliverances of the Prophet, according to that promise, that if they should at any time be led into Captivity for their transgressions, and by repentance should return unto the Lord, 
Of what manner of Captivity this Psalm treateth.  he would show mercy unto them, and bring them home into their land again: but in mine opinion, they go near to the sense and true meaning of the Psalm, which doth refer it to that great and general Captivity of mankind under Sin, Death, and the Devil, and to the redemption purchased by the death and bloodshedding of Christ, and published in the Gospel, for this kind of speech which the Prophet useth here, is of greater importance, then that it may be applied only to these particular Captivities. For what great matter was it for these people of the jews, being as it were a little handful to be delivered out of temporal Captivity, in comparison of the exceeding & incomparable deliverance, whereby mankind was set at liberty from the power of their enemies: not Temporal, but Eternal, even from Death, Satan, and Hell itself; wherefore we take this Psalm to be a Prophecy of the Redemption that should come by jesus Christ, and the publishing of the Gospel, whereby the kingdom of Christ is advanced, Death and the Devil, with all the powers of darkness are vanquished. This Psalm being thus generally understood, may afterwards be applied to every particular deliverance.  
Verse 1. When the Lord brought again the Captivity of Zion, we were like them that Dream. 
BY Zion is signified that people which had the promise of the coming of Christ. For Redemption and Salvation was first promised to the people of Zion, and to the children of Abraham after the flesh.  
This people was in bondage under the Law, and by the Law under the Captivity of Death and Sinne. Now if this people complain of their Captivity, and sigh for their deliverance, what shall we think of the Gentiles which lived in Idolatry, and in their own lusts, without any Law, & without God, he could not therefore have signified a more general, and more grievous captivity, then when he saith; That his own people of Zion did long for this deliverance, which in outward appearance, was most holy, and under David and Saul did mightily flourish. But behold how lively he setteth forth that joy which should follow this deliverance: we shallbe (saith he) like them that dream. By this kind of speech he expresseth the greatness of their joy; meaning that this joy and gladness should be so great, that the heart of man should not be able to conceive it: as if he should say, when he shall hear of. Yea, when we shall indeed feel and enjoy this deliverance from sin and death, so fare passing all that we could hope or look for, the joy thereof shall be so great, that it shall seem to us but as a dream. For so we see it come to pass also, even in particular deliverances, when God suddenly delivereth his Servants out of any great trouble or affliction: 
Acts 12.7.  So it happened to Peter, when he was delivered by the Angel out of prison. Likewise, when it was said to jacob: joseph thy Son liveth, 
Gen. 45.19  and ruleth over all the land of Egypt. He was as one raised out of a dream, and could not believe it until that it was showed unto him by certain tokens to be true indeed.  
Hear than is set forth unto us, the inestimable grace whereby we are redeemed through the blood of the Son of God: who did not spare himself and his own life, that he might set us free from the power of the Devil, the wrath of GOD, Death and eternal Damnation; but man's heart is not able, as is said, to comprehend these things. The more feeling and taste he hath thereof, the greater alacrity and courage hath he to go through all dangers: the less feeling he hath, the more he is shaken with terrors, and at the length looking back to Egypt with the Israelites, seeking other helps.  
Our heart therefore must wholly rest in this Redemption, and we must labour to have some part of this taste and feeling, which the Prophet rightly compareth to a most joyful and pleasant Dream.  
We see here the jews were so glad of their deliverance out of the Babylonish Captivity, and their return thence, that they scarce could believe whether it was not a Dream. Our Captivity was fare greater; being under the Curse of the Law, sold under Sin, Bondslaves unto Satan, and Sons of Wrath: Which Bondage could we rightly acknowledge, our Deliverance would be fare more grateful than it is. Our Deliverer was not Moses, nor joshua, nor Zerubbabel; but the Son of God: of whom they were Types, both in the first Induction of that People out of Egypt, into that Land; and in their second Reduction back again. He, by putting himself into the Prison of our Flesh, and in that Flesh, by suffering that execrable Death, and all the Sorrows of it; freed us from the guilt of Sin, appeased the wrath of God, abolished eternal Death, and destroyed the Devil's Kingdom. Now, the Son thus freeing us, we are free indeed. Oh, the greatness of this deliverance should astonish us, whereby we avoid those great and insuperable evils, which otherwise had for ever oppressed us.  
This serveth to comfort all God's Saints, and all the Elect, who can find this, that they are redeemed; a comfort of all comforts: for what can comfort the Heart of Man more, then to think of that glorious Victory in Christ jesus? that whereas before they were in the state of damnation, now they are restored into the state of salvation; whereas before the Devil held them bound, hand and foot, in bondage and in slavish thraldom, yet now the Snare is broken, and they are delivered. What can be more comfortable and joyful to the poor Prisoners, that have lain so long in the Dungeon, have been arraigned at the Bar, condemned as Guilty, and the Sentence of Death denounced? then to hear the King, for such a Friends sake, hath granted their Pardon: How much more ought all the faithful members of Christ to rejoice, when as they see that there was no way with them but Hell, there to have perished, and to have been damned, Soul and Body for ever: yet that good God of Heaven and Earth, He, for Christ his sake, hath granted this Pardon; that being redeemed, they may live for evermore.  
Rejoice therefore, and be glad, ye which once were desolate, and in heaviness, lift up your heads with joy, be glad, and comfort yourselves together, for the Lord hath comforted you his people, he hath redeemed you his chosen; as Isaiah breaketh forth into joy, 
Isaiah 52.9.  and rejoiceth: For he that made thee is thine Husband, whose Name is the Lord of Hosts, and the holy One of Israel; that mighty God of the whole world, he is the Redeemer: and with everlasting mercy have I had compassion on thee, saith the Lord thy Redeemer. Thus the Lord comforteth his people himself, saying, Fear not, 
Isaiah 54.1, 5.  be of good courage, for I have redeemed thee, I have called thee by thy name, 
Isaiah 43.1.  thou art mine. Again, Rejoice ye Heavens, for the Lord hath done it, shout ye lower parts of the Earth, burst forth into praises ye Mountains, O Forests, and every Tree therein: I have put away thy transgressions like a Cloud, and thy sins as a Mist; 
Isaiah 44.22.  I have redeemed thee. It is a great comfort, when a Man is in trouble, to call to mind the gifts of God that made him, saith Gregory in his Morals: For as sweet Ointment doth not only delight the Smell, but is a special remedy against things that smell ill; so the remembrance of good things is a comfort to a Man in Evil and Adversity, saith Jerome. Wherefore to conclude this Point, I end with that Exhortation of Saint Paul himself: 
2. Thess. 4.18.  Comfort yourselves one another with these words, and the Lord will deliver you from every evil work, and will preserve you unto his heavenly Kingdom; to whom be praise for ever and ever. Amen.  
Seeing therefore it is certain, that reprobate persons have no part in this redemption, nor wicked unbelieving impenitent sinners, but only the Elect: This serves for to terrify the , to amaze them, to fear themselves, as not being in the right way; but such as are under the Curse, in the state of Damnation, guilty of eternal Death, such as shall be partakers of the second Death: which is a separation both of Soul and Body from God, and an adjudging of them to perpetual torments in Hell, where shall be weeping and gnashing of teeth. Which must teach them to turn from their wicked ways, and return to God, from whom they are fallen, and labour to use the means of their salvation, and to go out of themselves, flying to the Throne of God's Mercy; most humbly beseeching God for pardon and forgiveness, that so their part may be in this redemption, and God may receive them into his favour: without which repentance, they must needs perish, Except ye repent, 
Luk. 13.3.  ye shall all perish: This is that our Saviour Christ himself hath foretold, saying, He that shall not believe, shall be damned. Those that know not God, and obey not his Word, shall be punished with everlasting perdition from the presence of the Lord, and from the glory of his power. Again, All those shall be damned, 
2. Thess. 1.9.  that believe not the truth, but have pleasure in unrighteousness.  
Go to now, ye Rich men, wicked and profane weep and howl for your miseries that shall come upon you: You that trust in your uncertain Riches, ye have no part in the Redemption by jesus Christ. Go to now ye that will not believe, you that will not amend nor repent, nor leave your filthy lewd courses; little think you of the judgement Day, wherein every one of you shall rise to give up your Accounts, where the Book of God's Providence and the Book of your own Consciences shall be laid open before you: and there shall you be arraigned at the Bar of God's judgement; and being condemned as Guilty, as having no part in this Redemption, you shall, will ye, nill ye, have that fearful Sentence of eternal Death pronounced against you, Go ye cursed into everlasting fire.  
Seeing then that it is proved, that only the Elect are redeemed, and they only saved; it doth teach us to labour to be in the number of the Elect, and chosen Servants of God: and not only to talk of our Election, and discourse of it, and reason about it, as many will do, and that too curiously, and more than is revealed, or necessary to be known; but to labour to gather upon sound ground, that my part in particular, and thy part ●n particular is in this Election: that we may say truly, upon good proof, by evident testimony and infallible Arguments, especially from holy Scripture, every one by himself; I thank God from the ground of my Soul, I trust I am one whom the Lord hath elected out of that cursed Race of Mankind; I am one, whom among so many thousands rejected of him, my good God hath chosen, to obtain Salvation by jesus Christ. This is that which the Apostle Peter doth so labour in, earnestly exhorting all of us to give all diligence, 
2. Pet. 1.10.  to make our Calling and Election sure. From which words of the Apostle we are to note, that it is no trifling matter, or slight business, no matter of dallying, or delaying, nor any matter arbitrary, or of indifferency; but a work that requireth great labour, pain, and travel, great industry, and diligence, a matter of absolute necessity, to make our Election sure. Herein consisteth all our hope, in this is continued our happiness and felicity, and by this are we assured of Heaven, and Life eternal, and that undoubtedly we shall be saved: have this, and have all; and want this, and want all.  
Now, 
O biectn.  whereas this is commonly objected, If I be elected, it is no matter how I live, and so of the contrary.  
I answer, Answer. That where God hath appointed the end, there he hath appointed the means to attain to that end: the end is Life eternal, which none shall ever attain, without the using of the true means. This I prove plain out of Saint Paul's words. God hath chosen us: To what end; to live as we list: no, saith S. Paul, but that we should use the means, studying true piety and holiness: 
Eph. 1.4.  He hath chosen us in him before the foundation of the world; to this end, that we should be holy, and without blame before him in love.  
This teacheth us to live in a continual course of glorifying of God both in Body and Soul: for we are not our own, but we are Christ's; 
1. Cor. 6.20.  Ye are not your own, for ye are bought with a price, namely, the blood of Christ. Therefore glorify your heavenly Father both in Soul and Body, for they are both his. This is the end of our Redemption, and deliverance from our spiritual enemies, 
Luke 1.74, 75.  That we should serve God, without servile fear, all the days of our lives, in righteousness and holiness before him. Uprightly: For the grace of God, that bringeth salvation unto all men, that is, all sorts of men, hath appeared, teaching us, that we should deny ungodliness, and worldly lusts, and that we should live soberly, that is, in regard of ourselves: Righteously, in regard o● our neighbour: Godly, in regard of God himself. 
Titus 2.11, 12.  For Christ jesus he is our Saviour, who gave himself for us, that he might redeem us from all iniquity, and purge us, to be a peculiar people unto himself. Zealous of good Works: 
Tit. 2.14.  His blood, which through the eternal Spirit offered himself without fault to God, 
Heb. 9.14.  doth purge our Conscience from dead works, to serve ●he living God. 
1. Pet. 2.6.  We are a people set at liberty, that we should show forth the virtue of him, that hath called us out of darkness into his marvelous light.  
Of all the works of Mercy, ●his chiefly aught to be remembered; for it is the chiefest work that God ever showed to Man: And if any thing will, this will stay us, and keep us from ●he contagion of Sinne. And as it is true, that none are redeemed, I mean●, none can approve themselves redeemed, but those who are cleansed from sin, and have a care to forsake sin: so it is as true, that none do more keep themselves from sin, than those that do daily meditate of and remember their Redemption; it being the special end of our Redemption, to cease from sin, and to serve God in righteousness and true holiness all the days of our lives. 
Lu. 1.74, 75.  As our Saviour Christ, when he had cured him that had been sick thirty eight years, meeting him in the Temple, he, like a good Physician, giveth him wholesome counsel, and bids him Sin no more: But first prepares him to this duty, by calling to remembrance his mercy and favour towards him, in healing of him: 
john 5.14.  Behold (saith Christ) thou art made whole, Sin no more. So if we would seriously remember the love and mercy that God hath showed, in redeeming us by his Son, and the unspeakable love and care that Christ had on us, to die such a cursed Death for us; it would make us break forth with a full resolution of heart, and say by ourselves: Behold, I am made whole, I am redeemed; I will therefore defile myself no more, I will leave all sin, I will sinne no more, lest a worse thing happen to me, and it would make us practise the contrary virtues. When Paul would have the Ephesians not to have any fellowship with unfruitful works of darkness, but to walk as children of the light, he doth first put them in mind of their new estate, and makes them to consider of it seriously, as being a notable means against sin, saying, 
Ephes. 5.8, 9, 10, 11.  Ye were once darkness, but now are light in the Lord, walk as children of the Light, approving what is pleasing to the Lord, and have no fellowship with unfruitful works of darkness, but rather reprove them. It is a manifest note of one redeemed, 
Rom. 6.2.  to be dead to sin: and if we are dead to sin, how shall we any longer live therein? Forget not therefore this wonderful benefit of Redemption, 
Psal. 103.2, 3, 4.  saith David to his Soul. And surely, if this love of Christ were truly remembered, it could not be that we should sinne so commonly against him, and so cruelly handle him by our sins, even by crucifying him afresh again, as we do.  
First, this Meditation, as it is a notable means to preserve us from all sin; so especially it keepeth us from these, and stirreth us up to the practice of the contrary virtues. First, it banisheth all unthankfulness, and stirreth us up to bless and praise God's Name, who hath done so great things for us. This was David's Meditation and practice, 
Psal. 103.4. Luke 1.68. 1. Cor. 15.57.  My soul praise thou the Lord, and all within me shall praise his holy Name, and forget not all his benefits who redeemeth thy soul from destruction, etc. This did Zacharias, thus did Paul, and so will all do that do find and feel their part in this redemption.  
Secondly, this Meditation will keep us from fainting under the Cross, and make us constant to undergo affliction, and without this we cannot do either. Consider and remember therefore Christ, 
Heb. 12.3.  which endured such contradictions of sinners against himself, lest ye be wearied, and faint in your minds, 
Verse 1.2.  and that we may cast aside every sin that hangeth on so fast, and run with patience the race set before us, let us look unto jesus, the author and finisher of our Faith. Hear we see, this is a great means against any sin, as well as impatiency, inconstancy, and the like, and holds us in a continual course of doing well, and walking aright in our Christian race.  
Thirdly, this is a special duty, enjoined us in the right participation of the Sacrament of the Lords Supper, without which we cannot receive as fit guests, but unworthily eating and drinking our own damnation. And therefore Christ himself in his first Institution, gave us this in special charge; saying, 
1. Cor. 11.24.25  Do this as oft as ye do it in remembrance of me: repeating the same, to show us the necessity of it.  
Fourthly, this giveth us comfort in sickness and at our death, and stayeth us against despair of God's mercy, and at our death assure us of endless mercy in the world to come: beside, all God's blessings in this life temporally. For if we remember that he died for us, and rose again for us: Some shall also rise with him from the death of sin unto newness of life here, and to immortal glory hereafter. For where our head and member Christ is, there also must we his members redeemed be also: And if when we were enemies to him, Christ died for us, 
Rom. 5.10.  much more being now reconciled, 
Rom. 8.1.  shall we be saved by him, as Paul saith; Now there is no condemnation to us.  
Fiftly, it maketh us constant in all good duties, steadfast, and unmoveable: it maketh us rich in all good works, when with job, we can say, I know that my Redeemer liveth. 
job 19.25.  This is that which Paul remembered with thankfulness, and remembering it, did stir up himself and others to abound in good works, which none can do but those that cease from sin; 
1. Cor. 15.57.58.  Thanks be unto God who hath given us victory through our Lord jesus Christ: therefore be ye steadfast and unmoveable, always abounding in the work of the Lord. For as much as ye know, that your labour is not in vain in the Lord.  
Sixtly, in way of thankfulness; beware of turning back to the service of sin, and obey the precept given to the blind man, as hath been showed before. 
Luke 7.47.  Thou art made whole, sinne no more.  
Seventhly, love him much, who hath forgiven so much.  
Eightly, study to please him in all things, 
Psal. 116.8.  Because thou hast delivered my soul from death, mine eyes from tears, and my feet from falling: I will walk before the Lord in the land of the living.  
Lastly, magnify and speak of this great deliverance and salvation, as the Church did. 
Psal. 126.1. Luke 1.49.  The Lord hath done great things for us, whereof we rejoice: and say with Marie; He that is mighty hath done great things for me, and holy is his Name.   
Verse 2. Then was our mouth filled with laughter, and our tongue with joy. 
THis Psalm hath in it a singular Majesty, and therefore the Prophet useth here many figurative or borrowed speeches. By laughter he signifieth the voice of the Gospel, for the Gospel should be to us nothing else but joy and gladness, especially if we compare it with the Law, for the Law terrifieth and killeth, whose use and office is to break and mollify the hard and stony hearts of the impenitent, as Ezechiel saith; for they must be broken with this iron Sceptre, as it were, and beaten down to hell, as the Psalmist prayeth. Let the wicked be turned into hell, 
Psal. 9.17.  and all Nations that forget God: For seeing they have a heart of iron, and as the Prophet saith, A brazen forehead, they must be terrified with the thunderings of the Law; that is, they must be brought to the fear of God's judgement, and filled with the terror of death, as it happened to the people of Israel at the Mount Sina, when the Law was published by the voice of the Lord. But they that have a fleshy heart, (that is to say) a soft and tender hart, may not be killed with the Law, but revived & raised up with another kind of Doctrine, which the holy Ghost calleth here laughter and joy, that is to say, the Gospel. This is the right dividing of the word, which Saint Paul speaketh of, to preach and set forth to the impenitent and hard hearted, the threatenings of the Law, the wrath of God against sin, and the terrors of God's judgements, but to the weak and broken hearted, the sweet comforts of the Gospel, that they that are secure and without fear, may now learn to fear the Lord, and they that are to much oppressed with fear, may be of good comfort, and now begin to trust in the Lord. This difference between the Law and the Gospel is well known, but by experience and practise it is not so well known: for our infirmity is such, that we are rather touched with the sense of Sin and Death, then with laughter and joy; that is, the sweet comforts and joyful promises of Gospel.  
And here also we find Satan to be our deadly adversary, which most subtly disputeth with us, touching the Law, and useth such Arguments as we cannot deny. For when he layeth unto us our sins, we are constrained to confess ●hem: which, albeit sometimes we cover them before men, our Conscience, as a thousand witness, pronounceth against us, and will not suffer us to forget them, or hide them. Whereof sometimes ariseth also a doubting, or mistrust, even in the dearest of God's Saints. I speak nothing of those which are manifestly wicked: with these darts Satan pierceth and grievously woundeth the soft and tender heart, only because this distinction is not so well known by practice, as it is by speculation. For if we had this practice indeed, 
Speculation is a naked knowledge, without experience & practise.  we should rightly discern between the Law and the Gospel, also between the Disciples of the Law, and of the Gospel, and beat back Satan with this answer, 
Speculation is a naked knowledge without experience & practise.  that like a lying spirit, he seeketh nothing else, but to blind and deceive the heart with falsehood and lies: for where as hard and stony hearts be; those he doth not kill or terrify, but flattereth and filleth them with hope and fair promises, which do not pertain to such heart● contrariwise, whereas such tende● and timorous hearts be, as are too much terrified already, and therefore should be confirmed and raised up with the promises of the Gospel, those hearts Satan most of all, not only goeth about to afflict and terrify, but to beat them down also, to utter discomfort: wherefore the Christian man must learn and labour by feeling, and practise to make this distinction in his heart, and say unto Satan, away from me Satan with thy lies, when I am void of the fear of God, secure and hard hearted then come and plead the Law against me, then will I hear thee, for then that is the time to teach the Law, but since thou comest now unto me with the Law, 
A good answer to be given to Satan.  whereas my heart is terrified already with sin and death, I will not hear thee, for thy doctrine pertaineth not unto me, but laughter and joy, not terror and death.  
So should Satan be answered when he goes about to terrify us: but by experience we feel, that when most need is our heart is not able thus to answer, though we have heard these things before never so often: the cause is this, that albeit Heaven be ours, and wide open for us, yet such is our nature, and such is our infirmity, that all this doth not make us so joyful, as the gaping Gulf and horror of Hell doth terrify us: so that our cogitation of our sins doth more afflict us, than all the teaching and preaching of the Merits of Christ can comfort us. Therefore we must earnestly endeavour to learn this practice, or at the least to attain to some knowledge thereof, and raise up ourselves with these words, That the Gospel is nothing else but laughter, and joy, which properly pertaineth to the Captives, that is, to those that feel the captivity of sin and death, to the fleshy and tender hearted, terrified with the feeling of the wrath and judgement of God: these are the Disciples, in whose hearts should be planted laughter, and joy, and which only should hear the voice of joy and gladness in the Tabernacles of the Righteous, and that by the authority of the Holy Ghost, which this Verse setteth forth: for it doth signify, that this people was in Zion, and after the outward show of the Kingdom, and Priesthood, did mightily flourish: but if a man consider them according to the Spirit, he shall see them to be in miserable captivity, and that their tongue is full of heaviness, and mourning, because their heart is terrified with the sense of sin and death. This is Moses Tongue, or Moses Mouth, full of Wormwood, and of the bitterness of Death, wherewith he ought to kill those only which are too lively, and full of security: but they which feel their captivity should have their mouths filled with laughter and joy, that is, the redemption and deliverance from sin and death, purchased by the blood of Christ, should be preached unto them: this is the sense and meaning of the holy Ghost, that the mouth should sound and show forth nothing else but great gladness, and those inestimable consolations of the Gospel, with voices of triumph and victory by Christ, overcoming Satan, destroying death, and taking away our sins: this was first spoken unto the jews for this laughter was first offered to that people then having the promises: now he turneth to the Gentiles, whom he calleth to the partaking of this laughter.   
Verse 3. Then said they among the heathen, the Lord hath done great things for them. 
THe Gentiles naturally hated and disdained the jews, and could abide nothing less than their Religion, yet these Gentiles (saith he, when this laughter, this joy, shall be published, and preached) shall marvel thereat, and shall praise the great works of the Lord: now the Gentiles would not this do, or esteem this work of God as a benefit, except they also should be partakers of the same: therefore when the holy Ghost saith, that the Gentiles should publish, praise, and magnify this benefit of the jews deliverance out of captivity, he plainly signifieth withal, that they should be partakers of this deliverance, and that they likewise should extol and magnify this great mercy of God, this deliverance from Sin and Death. To this do almost all the Prophets bear witness. In the 8. of Zacharie, 23. it is said, That out of all Languages the Nations should take hold of the skirt of him that is a jew, and say, We will go with you. Which place of Zacharie seemeth to be taken out of this Psalm. In the first of Isaiah likewise, All Nations shall flow unto the Lord, and many people shall go and say: Come, and let us go up to the Mountain of the Lord, to the House of the God of jacob, and he will teach us his ways, and we will walk in his paths.  
O come and let us sing unto the Lord, let us hearty rejoice in the strength of his Salvation. But the wickeds Come, 
The wicked Come, but fare different from the godly.  is to Conspiracy and Treason, as we read in the second Psalm; in which they are more diligent than the Children of Light are in their good: for their Bodies meet, their Heads meet, their Hearts meet, and they have their Come always for all their Plots. Such a Come we read of against blessed jeremy: Come, saith the Wicked, 
jer. 18.18.  and let us imagine a Device against jeremy; let us smite him with the Tongue, and not give credit to any of his words. Such another Come have Ruffians and Thiefs, and swaggering Fellows, in the Book of the Proverbs: Come, 
Pro. 1.11.  and cast in thy Lot with ours, for we will have all but one Purse. Such another Come hath the Harlot to the young man: Come, 
Pro. 7.18.  let us take our fill of love, until the morning, let us take our pleasure in dalliance, for mine husband is not at home, he is gone a journey a fare off, etc. But to such cursed Comes, let us never hearken: according to the good counsel which Wisdom doth give us in the Proverbes, saying, My son, 
Pro. 1.  walk not thou in the way with them, refrain thy foot from their paths. And let us ever remember what the Psalmist saith, Blessed is the Man that doth not walk in the counsel of the wicked, 
Psal. 1.1, 2.  nor stand in the way of sinners, nor sit in the Seat of the scornful: but his delight is in the Law of the Lord, and in his Law doth he meditate day and night.  
These things do make for our comfort, which are not of the Seed of Abraham after the Flesh: For albeit the Promise was not made unto us, yet when it was accomplished, we were made partakers thereof, but by the jews notwithstanding, according to the words of the Promise, In thy Seed shall all Nations be blessed: and, Salvation, saith Christ, cometh of the jews. Thus do we Gentiles pertain to this Redemption, although it was not due unto us: for to us it was not promised, but came by the free mercy of God, through this Laughter and joy, which the Prophet speaketh of, published and preached not only in Zion, but amongst the Gentiles also, which do enjoy all the good blessings and benefits of God, together with his holy people, as followeth.   
Verse 4. Yea the Lord hath done great things for us already, whereof we rejoice. 
HEre you see one Church gathered together of the jews and of the Gentiles, and with one voice magnifying the works of the Lord; That (as Paul saith) ye may with one mind and with one mouth glorify God, even the Father of our Lord jesus Christ. For as the Church of the jews singeth, The Lord hath done great things for us; so singeth the Church of the Gentiles also: being both partakers of one Fruit, both known by one true sign, to be the People of the Gospel; namely, because they are the People of joy and Gladness, as these words declare: therefore we rejoice.  
Consider now the Kingdom of the Pope, and the horrible abominations thereof: in the which there was nothing heard, seen, taught, read, or exercised, but men's Traditions, men's Dreams, which of their own nature can do nothing else but discomfort and afflict the Conscience: for one Tradition bringeth forth another, one observation followeth another; and that worst of all is, they are not only burdens to the Body, but are now become Snares to the Conscience. Wherefore there was not one jot of this Doctrine in the Pope's Kingdom, that ministered any occasion of joy or gladness to the poor Conscience. Great cause have we therefore to be thankful unto God for this inestimable benefit, that we now know the Doctrine of the Gospel to be the Doctrine of Consolation and Salvation: through the which Doctrine, look how much joy thou feelest in thy heart, so much thou dost enjoy of Life, and Salvation. But if thou feel thy heart still oppressed with heaviness, the Devil hath not yet given over to vex thee. Wherefore thou must have thy heart well instructed in the true use of the Law, and of the Gospel, as we have said before; that thou mayest know, that the Law ought to be used only against the obstinate, and impenitent, and that therein consisteth the true and proper use of the Law.  
But when it vexeth and terrifieth such tender Consciences as are too much feared already, it is not rightly used. And therefore terrified Consciences may in no case hearken unto the Law: for to such pertaineth Laughter and joy; the preaching (I say) of the Gospel, or remission of Sins, given unto us in Christ jesus.  
And to this effect we must beware of the subtle sleights of Satan: who, to the end that he may spoil us of this comfort in Trouble, endeavours by all means either to quench the Light of God utterly in our minds, or at least to darken and obscure it, by precipitation of our unbelieving hearts. Therefore saith David, Surely the Lord will not fail his People, nor forsake his Inheritance.  
Again, thy standing against so many assaults of the Devil, proves, that the least spark of Christ's lively Grace in a Christian, is stronger, then that the Gates of Hell are able to prevail against it.  
Be therefore comforted, O thou Man of God: For if it had been in Satan's power to have quenched thy Life, he would have put it out long ere now: Be assured thou shalt prevail, and obtain the Victory, in the strength and might of that mighty Lord, the Lord jesus Christ.   
Verse 5. Turn our Captivity, O Lord, as the Rivers in the South. 
HItherto he hath entreated and prophesied of the Kingdom of Christ, and of the Redemption to be wrought by Christ, and afterwards to be published to all Nations; that thereby might be gathered one Church of the jews and the Gentiles: in the which should be preached nothing else but Laughter and joy, Praise and Thanksgiving: Now he proceedeth further, to describe this Church, and showeth what followeth this fruit of Redemption, and this communion of the jews and Gentiles; namely, the great necessity of continual and faithful prayer: like as the Prophet Zacharie also joineth with the Spirit of Grace, the Spirit of Prayer, that is, with the redemption which was wrought by Christ, the prayer of the faithful, and of the redeemed: for although our redemption be fully wrought, and we redeemed by the blood of the Son of God; yet it is necessary that we should pray for this redemption, as Christ also in his Prayer commands us to do, that God's Name may be sanctified: 
Mat. 6.  Which notwithstanding we know to be holy and sanctified already, That the Kingdom of God may come; which is come, and is within us already. Also Christ saith, Father glorify thy Name; and the Father answered, I have glorified it, and I will glorify it again. Also Saint Paul saith, I count not myself to have attained unto it, etc. he meaneth the fullness of the knowledge of Christ, and perfect taste of the power of his Resurrection.  
This is it which I touched before, that this benefit of the Gospel, this inestimable gift of our Redemption, and Life everlasting is easy to be uttered with words, but most hard to be believed with the heart: For we have in this life not the Tenths, 
Rom. 8.23.  but the first fruits of the Spirit: but the flesh liveth fully and wholly in a manner strong and lusty.  
True it is, that we have entered one foot into the Kingdom of God, and have thereby obtained the assurance of the Promise: 
Thess. 4.1.  but we must not there rest, we must draw the other foot after; that is, we must continually increase and go forward in the knowledge of Grace and of Faith. And for this cause the Prophet Zacharie saith, That the Spirit of Prayer is poured forth upon us: which Spirit requireth this increase in us. And S. Paul saith, 
Rom. 8.22.  That the Spirit sigheth with sighs that cannot be expressed; yea, and that every creature also groaneth for the deliverance of the Children of God. Wherefore, whilst we are in this Body, which presseth us down as a heavy Burden, and hindereth us, that we cannot fully apprehend these things; we have not only the Spirit of Grace, but the Spirit of Prayer also, that we might be assured of the grace and good will of God towards us for Christ's sake, in whom we believe; and yet should not cease to pray, that God would make perfect in us that he hath begun.  
Satan never ceaseth to assail our Faith, Hope, and other Virtues, which God hath planted in us. 
Satan's prerogative  And this prerogative hath Satan, because the Grace which is begun in us, is not yet perfect: therefore he fighteth so busily against these beginnings, fearing lest they should come to perfection. Such is the life of Christians which have already received the first fruits of the Spirit: who by experience do learn, that these things cannot be fully apprehended, but that in the mean while they shall oftentimes slip, yea, and sometimes dangerously fall; so that the spark of Faith, and of the Spirit, may seem in them to be utterly quenched. As it happened to David in his Adultery; 
2. Sam. 11.  wherein they have need of help to raise them up again: as Christ answered to Paul, My power is made perfect in infirmity. The infirmity is theirs, and remaineth theirs, whilst they live; but the power and strength is Christ's alone: one dram of the grace of Christ, in the soul of a Christian, makes him more precious in the eyes of God, than any remnant-corruption in him can make him odious: Therefore is it, that the Lord gives unto them the Names of his Beloved, his Servants, his Sons, his Saints, who are so only in part. Both these are true: Those that are borne of God, sinneth not; and again, If we say we have no sin, we deceive ourselves: the one we have of the fruits of the New Man, the other of the remnants of the Old Man. Let us therefore be continually displeased with our inhabitant Corruption, that we despair not, nor be discouraged: neither let us so complain of our Sins, that we become false witnesses against the grace of God which is in us. If there were nothing in us but that we have by nature, our state were most miserable: but seeing besides nature, there is in us a new workmanship of grace, from which the Lord accounts us new and spiritual men, we have (God be thanked) matter of comfort.  
Let us yet further consider, 
This testimony of the Spirit is not always perceived in a like measure of them that have it.  that this testimony of the Spirit is not all times enjoyed in a like measure; for that were to enjoy Heaven upon Earth. The Lord doth therefore in such sort suspense it, that sometimes he lets his children feel it for their consolation, and again withdraws it from them, for their humiliation. When they feel it, they so abound in joy, that all the terror and threatenings of Satan, all his promises and allurements are despised of them, and trodden under their feet: they sing within themselves that glorious Triumph of the Apostle, 
Rom. 8.32.  Who shall separate us from the love of God? But this joy proceeding from the fullness of Faith, continueth not: the voice of the Spirit of Adoption waxing somewhat more silent, fears and doubts succeeds in that same heart, which before abounded in joy. And if hereby the weak Conscience be cast down, remember, that the more thou art displeased with thyself, the more thy Lord is pleased with thee: for thy daily pollutions he hath appointed daily washings, in that fountain which he hath opened to the house of David, for sin and for uncleanness: sweep out thy sins every day, by the besom of holy anger and revenge, 
Cyprian.  and water the house of thy heart with the tears of contrition: seeing we cannot be without some wounds of Conscience, let us daily go to the next remedy, that with spiritual medicines we may cure them, Chastising ourselves every morning, and examining ourselves upon our bed in the evening. 
The first fruits of our heart and tongue every morning should be offered to God.  And remember (O man) that thou owest every day the first fruits of thy heart and tongue to the Lord our God: shouldst thou think of any thing, before that first thou remember him in the morning, or should thy tongue speak of any thing before the first fruits of thy speech be offered unto him by Prayer, and praising of his holy Name.  
Thus we see the great necessity of praise, and how it ought to be continually used among the faithful, if not with the mouth, yet with the heart, and hearty sighs unto God, according to the words of S. Paul, 
Colo. 3.16.  Let the word of God dwell in you plenteously: Signifying, that they ought to be continually exercised therein: not only by teaching the same to others publicly and privately, but also by earnest Meditation and Prayer, when they sit at home in their houses, when they walk by the way, when they lie down, and when they rise, as Moses teacheth: 
1. Pet: 5.8.  for as the Devil goeth about like a roaring Lion, seeking whom he may devour: So are we on every side infirm & weak, pressed down with the flesh, full of sin, and carrying this treasure in earthen vessels, in the which our faith is as a tender plant, which because it is not yet come to perfect strength, may be easily shaken with winds & tempests. We must watch therefore and pray as Christ commandeth, that in our daily conflicts we may stand steadfastly against the darts of Satan, which would drive us to the contempt of God and man.  
So do I understand this Prayer, not in the person of the Prophet, as though he prayed for the Revelation of the Redemption that should come, but in the person of the faithful which have need continually to pray. The sense and meaning then hereof is: Lord turn again our Captivity, that is, redeem us, which have begun to be the New creature, that is, our redemption by Christ is fully and perfectly wrought: so we may fully and perfectly apprehend, and feel the same. For there be many things which in this life fight against this redemption; wherefore it is necessary, that we should be well armed against them, that we fall not again into captivity. On this wise we must always pray, that the first fruits of the Spirit, may continually increase in us, and that we may be redeemed day by day, until the Old man be wholly put away by death, then shall our Captivity be perfectly changed, even as the rivers or waters in the South, which by the mighty work of God were dried up, and utterly consumed. Whether ye understand here the red Sea, or else the river of jordan, it forceth little, the similitude is this; Like as the waters were dried up and consumed, so dry up O Lord, and bring to nothing all our Captivity.  
How necessary the Spirit of prayer is, they that have not fought with Satan do not know, but let us give ourselves wholly to the continual exercise of Prayer and Meditation of the holy Scriptures, as it is required in Luke 21. Watch and pray continually. And again, Pray continually: for example, 
1. Thes. 5.17.  at midnight, morning, and at noontide did David pray. Yea seven times in the day, all the night long did our Saviour pray, not standing himself in need of the help of Prayer, but setting down to thee an example of Prayer for imitation: when he prayed for thee, he prayed all night long, 
Ambrose. Psal. 119.  that thou also mightst learn how to pray for thyself. He therefore that prays, let him pray always, or if he do not always pray, let him always have ready the affection of Prayer. Let us than never arise in the morning, or go to bed, but as duly let us ever be mindful of this duty, let us not misspend our precious time, let us (I pray you) consider why we live here in the world: not to spend and consume our time in toys & vanities, but to serve God, and to seek for comfort and salvation unto our own souls. Let us therefore so spend it, as we may have comfort in the end.  
He saith in the 119. Psalm, he prevented the morning watch, thereby declaring, that he lived as it were in a strife with time, careful that it should not overcome him. 
How time posts away, and we should strive with it.  He knew that posts away, and in running by, weareth man to dust and ashes: but David pressed to get before it, by doing some good in it, before that it should spur away from him: and this care which David had of every day; alas, how may it make them ashamed, who have no care of their whole life? He was afraid to lose a day, they take no thought to lose months and years, without doing good in them, yea, having spent the three ages of their life in vanity and all licentious manner of living, scarce will they consecrate their old decrepit age to the Lord.  
Let us consider again how David spends the time of his life, that we may learn of him to be wise. 
Time a most precious jewel.  Time is a most precious thing, not such a jewel among all things pertaining to this life: by this it may be esteemed, that in a very small moment of time, an infinite weight of glory may be obtained, and men who have been prodigal of it, spending years and months without consideration, would have given riches, yea, all the jewels in the world, if they were in their possession, for prerogative of their life one year, yea one month.  

How the time of the day should be spent after David's example.  Let us therefore learn of David, how he used his time: when he lay down at night, he watered his couch with tears, after the examination of his heart. At midnight again he rose up to give thankes: then after he prevented the morning watch, that he might meditate on the word of the Lord. Then in the day time, morning, noon, and evening he made a noise to the Lord; yea, seven times in the day he called upon God. Happy were we, if so we could spend our days. For certain it is, when our last day comes we shall have comfort of no time ill spent, but of that which we have spent in the service of God.  
But alas, the coldness of this age, in worshipping the Lord, 
Cold professors reproved.  in praising him, who is most worthy to be praised, is greatly convinced no time of the night will they spend in prayer: yea in the day time they had rather do any thing, then be exercised in prayer, and praising of his holy name, snorting and sleeping in the very time of divine service, when others besides them are entertaining fellowship with God, by the exercise of the word and prayer; if oftentimes they whose lips are praising him have their heats fare from him, how fare is thy heart from him, who canst not do so much as with thy lips to praise him when thou shouldst: O man, wilt thou remember that no time shall render thee comfort in the hour of death, 
If they cannot give all they should give on half of it unto God.  but that which thou hast spent in the service of God; and if thou canst not consecrate all thy days, and every hour of the day unto the Lord, yet why wilt not thou divide thy time rightly, that where thou givest one hour to the world, and the affairs thereof, why wilt thou not give another to the Lord, and the works of his worship? In this point the Lord make us more wise, and give us grace to redeem the time.  

A Christian hath access to the privy chamber of the great king ever when he pleaseth.  And last, to conclude this, that we may be encouraged to prayer, let us consider what excellent privilege this is, that the Christian as oft as he pleaseth, hath liberty to speak unto the Lord his God. The Persians thought it a piece of their silly glory, not to grant access easily unto their subjects, yea not to those of most noble rank: therefore ye see how fearful Hester the queen was to go in unto the king unsent for: but the Lord out God, 
Ester. 2.15.  king of kings, proclaims unto us free access, as oft as we are disposed to call upon him, ready at all times to extend the sceptre of his peace, towards those who seek him in spirit and truth: yea though with David thou prevent the morning, and rise at midnight to call upon him, thou shalt find him even then waiting upon thee, come when thou wilt thou shalt find him but canst not prevent him. Let us therefore use our liberty well, and see we neglect not to begin in time our acquaintance with the Lord, by frequent speaking unto him, if so be we look hereafter for ever to remain with him.   
Verse 6. They that sow in tears shall reap in joy. 
Amongst other things which properly pertain to the redeemed this also is one, that they are subject to many temptations, according to the saying of Saint Peter, By many tribulations we must enter into the kingdom of heaven. Therefore the profession of a Christian man is rightly called the profession of the cross; so it behoved Christ the head of his Church to suffer: and the prophets through inspiration of the Holy Ghost, did testify before of his passion, and of his glorification which should follow: and how can it be but that Christians must needs suffer: behold now therefore the miserable image of a Christian, which is redeemed notwithstanding, he is full of sin, full of discomfort, & full of death: he is like unto Lazarus lying before the rich man's gate; he like to job, oppressed with infinite miseries and calamities: here than thou wilt say, who would desire to be a Christian: hearken therefore what Peter saith, Brethren, 
1. Pet. 4.12  think it not strange concerning the fiery trial, which is to try you, as though some strange thing happened unto you; but rejoice in as much as ye are partakers of Christ his sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy; for this is the Image of Christ, of his Church, and of all the brethren, that we should suffer, but look not to the sufferings and tribulations only, but behold also the fruit that followeth, name-by that, they which sow in tears shall reap in joy,  

Our nature obhorreth affliction.  It is not without cause that the Prophet takes so great pains to confirm us against affliction, because our nature abhorreth nothing more than it. When jesus went up to the mount to preach, all his Disciples went with him, but when he went to mount Caluarie to suffer, they all fled from him: he hath many Disciples to follow him by profession, but few to follow him by patiented suffering. It is Satan's voice in Peter to our blessed Saviour, when he made mention of his sufferings, Master, pity thyself. And it is his daily voice in our corrupt nature, so oft as we are called to suffering, O man pity thyself; but the answer given by the head, were also good to be given by the members, Go behind me Satan: he knoweth very well, partly by the quickness of his natural wit, and partly by long experience, being now very near six thousand years old, that man now likes nothing worse than the Cross: Skin for skin and all that a man hath (saith he) will he give for his life, etc. 
john 1: 4.  He hath told us himself wherein his strength lieth (to wit) that by trouble he prevaileth most to make man impatient, and so drive him to blaspheme God, and therefore most of all we are to confirm our weakness against the cross.  
Here first we learn that sufferings must go before glory, the husbandmen must labour, before he receive the fruits, neither is he that strives for crowned except he strive as he ought. The Prince of salvation was consecrated by affliction, it behoved him first to suffer, and then to enter into his kingdom: all that profess him are desirous with the sons of Zebedeus to sit, some at his right hand, and some at his left, but are not so content, to drink of his cup, and be baptised with his baptism; they would all enjoy thee, 
Barnard.  knowing that pleasures for evermore are at thy right hand, but are not content to follow thee, they all desire to reign with thee, but not so to suffer with thee: but this is a preposterous way, it is to divide those things which the Lord hath joined together: except we first suffer with him, we shall not hereafter reign with him.  
Secondly, let us mark here the different courses of the Christian, and the Worldling: the Christian by temporal trouble goes unto eternal glory; 
Different courses of the Christian & worldling, worth the noting, etc.  the Worldling by temporal glory goes to eternal shame. If you go to the School of jesus, the first A. B. C. of Religion, taught you there, will be this: 
Matth. 10: 38.  If any man will be my Disciple, let him deny himself, take up his Cross, and follow me. If you go to the School of Satan, the first A. B. C. of Atheism taught there, is this: All the Kingdoms of the World will I give thee, if thou wilt fall down and worship me. The Lord jesus, through light and momentary Afflictions, leads his Children to an infinite weight of glory: but Satan, through the perishing pleasures of Sin, leads his miserable Captives to everlasting pain. Therefore it is said by our Saviour, of the one, Blessed are ye that mourn, for ye shall be comforted: And of the other, Woe be to you that laugh now, for ye shall wail, and weep.  

The end of a Christian better then his beginning.  As there is no comparison between these two; so, blessed shall we be, if we make choice of the best. Moses esteemed the Rebuke of Christ greater Riches than the Treasures of Egypt, because he had respect to the Recompense of Reward: 
Heb. 11.26.  And shall not we rejoice in our present Afflictions, considering they are the way unto our Glory? If we sow in Tears, we shall reap in joy: The end of the Godly is better than their beginning; For the Light of the Righteous increaseth more and more, like the Sun unto the Noonday: They begin with Tears, and they end with joy; but the Light of the Wicked is like unto the Light of a Candle, it shineth for a while, and incontinent endeth in stinking Smoke. As baltazar's Banquet was concluded with a Cup of Wrath, so all the pleasures of the Wicked ends in pain. At that Banquet in Canaan, 
john 2.  the Lord jesus brought in the best Wine at the last: But Satan doth with his miserable Banquetters as the Governor of that Feast speaks, he presents his best first; and after, when they have well drunk, brings in that which is worse. In the first entry he presents the delightful pleasures of Sin, but doleful and lamentable is their End.  

God's dearest servants hardly entreated in this life.  Thirdly, we may mark here Gods wonderful dispensation in his working; in that he entreats those men most hardly in this life, who are most dear beloved of him, even his Sons, and his excellent Ones. If ye go up to Abel, 
Gen. 4.8.  ye shall see the first sincere worshipper of God mercilessely murdered by his Brother Cain. Come down to Abraham, named by the Apostle, the Father of the Faithful, and ye shall see, albeit the Lord blessed him, yet he wanted not some to curse him. Moses, although he was faithful in all the House of God, and received this praise, That such a Prophet rose not before him; yet how often was his Soul vexed with the unjust murmurings of his people against him. If ye look to the Prophets, our Saviour sets down a compendious description of their Sufferings, in that rebuke of the jews, 
Acts 5.52.  Of whom the Prophets speaketh, have not your Fathers killed. And again, when he calls jerusalem a City, which killeth the Prophets, and stoneth them who are sent unto her.  
And as for the Apostles: 
And in the martyrdom of the Apostles,  Like as they were the Witnesses of Christ by Preaching, so also by Suffering. It is recorded by many, that Peter was beheaded by Nero at Rome, and that his brother Andrew was crucified with his head downward, by Agens in Patris, where he hung for the space of three days, converting many to the Faith of jesus. S. Luke testifies, that james was beheaded by Herod, and john was banished by Domitian into the Isle Pathmos, etc.  

Afflictions are no testimonies of God's anger.  Of all these, first we learn, that we are not to take Afflictions as testimonies of God's anger against us, seeing we see, that by them the Lord hath exercised his best beloved Servants ever from the beginning. Wherefore shall we think strange concerning the fiery Trial, if the Lord should send it among us, to prove us, as if some strange thing were come unto us? seeing Affliction now is a trodden path by all the godly that have gone before us: 
1. Pet. 4.12.  and therefore let us not refuse the chastising of the Almighty.  
Let us then consider, that we are afflicted no otherwise then the rest of God's people are, or have been: and when we consider, that all this comes from God, as a most loving and merciful Father, for our good; thus we shallbe stayed from impatiency, murmuring, repining, grudging, discontentment, raging, weariness, fainting, and the like. And this meditation must be both of God's punishments which we have felt from time to time in our own persons, and his punishments of other of his children. 
Heb. 10.32.33.  Call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of Afflictions: partly, whilst ye were made a gazing stock, both by Reproaches, and Afflictions; and partly, whilst ye became companions of them which were so used. Take my Brethren the Prophets, who have spoken in the Name of the Lord, for an example of suffering Affliction, and of Patience. Ye have heard of the patience of job, and what end the Lord made, etc. 
ja. 5.10.11.  Remember them that are in Bonds, as bound with them; and them which suffer Adversity, as being yourselves also in the Body. 
Heb. 13.3.  Remember (saith Christ) the word that I said unto you, That the Servant is not greater than his Master: 
joh. 15.20.  If they have persecuted me, they will persecute you. We must remember, 
2. Tim. 3.12  that all that will live godly in Christ jesus, shall suffer persecution. And these things (saith Christ, speaking of Troubles and Afflictions) have I told you before, 
john 16.4.  that when they come to pass, ye may remember that I told you of them. Let us remember that saying of the Apostle, Whom the Lord loveth, he chasteneth, 
Heb. 12.78.  and scourgeth every Son whom he receiveth. For what Son is he whom the Father chasteneth not: but if ye be without chastisements, whereof all are partakers, then are ye Bastards, and not Sons. This did David often, as we read in the Psalms: this did jeremiah: 
Lament. 3.19, 20, 21.  I remember mine affliction▪ my misery, the Wormwood, and the Gall: My Soul hath them still in remembrance, and is humbled in me; this I recall to mind, therefore I have hope. Thus we see it is an especial duty, often enjoined us, which will keep us from despair and other sins, and will teach us humility in adversity, patience in trouble, hope in affliction, constancy in persecution, and make us say with David, It is good for me that I was afflicted: 
Psal. 119.71  and with jeremiah, It is good for a man to bear the yoke in his youth. 
Lament. 3.27.   
Out of this we learn not to be dismayed at our trouble. What though Satan rage, and his Instruments trouble us, and that one trial comes, like jobs Messengers, upon the neck of another, as though some strange thing had happened unto us. According to that of Peter: 
1. Pet. 12.13  Dear beloved, think it not strange concerning the fiery Trial which is amongst you, to try you, as though some strange thing were come unto you: but rejoice, in as much as ye are partakers of Christ's Sufferings, that when his glory shall appear, ye may be glad, and rejoice. Temptations and Afflictions are no new thing: We bear not our burden alone by ourselves; the dear Saints and Servants of God are our Companions herein. And therefore let us comfort ourselves in these things.  
And here, for our comfort, if any man be desirous to know whether his Sufferings be sufferings with Christ, 
Three things required, to make our Sufferings suffering with Christ  or not, let him consider these three things: First, how jesus received the Cross as a Cup, given to him out of his Father's hand, neither looking to judas that betrayed him, nor to the jews that pursued him. Secondly, he received it not grudgingly, but patiently, with an humble submission of his will to the will of his Father. Thirdly, he suffered for this end, that he might abolish Sin, and destroy him who had the power of Death. If these three concur in thy Sufferings, thou mayest be sure they are sufferings with Christ: first, if passing by the instrument of thy Trouble, thou look to the hand of God, tempering and giving it unto thee: secondly, if thou receive it with an humble submission of thy Spirit to him, who is the Father of Spirits: and thirdly, if it work in thee a mortification of thy sinful Lusts and Affections.  

Comfort against inward afflictions.  And of this we have to make our use in all our Afflictions, inward or outward, and first concerning inward Afflictions: if at any time it please the Lord to exercise us with fearful Agonies of Conscience, let us look unto God, who kills and makes alive, who casteth down, and raiseth up. Let us for a while bear his indignation; he abides but a moment in his anger: if we find that by them we are more humbled, wakened out of security, and stirred up more fervently to pray, and that the life of Sin is weakened in us; let us be out of all doubt, that these inward Troubles are Sufferings with Christ, 
Luk. 22.44.  whose Soul for our sins was heavy unto the death, and his Body did sweat blood, through the vehement anguish of his Spirit.  
And as for outward Sufferings, 
Comfort against outward afflictions which we suffer.  they are either such as concerns our Name, our Goods, or our Persons. As for those which concern our Name, it is a singular policy of Satan, to bear down the children of God, in the estimation of others: that they who are glorious in the light of their own Conscience, may be made filthy by the false reports of others, and so made unprofitable, to do others the good that they would. But let us in such tentations learn from David to look unto God, 
2. Sam. 16.1  and not to Shimei; using the undeserved Contumelies of Men as profitable means to work in us that inward humiliation, which our manifold sins, though not against Man, yet against God, requireth of us. So shall we suffer with him, who being the innocent Lamb of God sustained nevertheless great contradiction of Sinners; reproached to be one possessed with a Devil: notwithstanding, that he was the very Son of God, filled in his Manhood with the Holy-Ghost.  

For sometime they accuse them publicly, and in judgement.  Laban searched narrowly jacobs' Stuff, to see if he could get any thing wherewith to charge him: but more narrowly do Worldlings search the words and deeds of the Christian, seeking whereupon to accuse them; and where they can find none, yet upon shadows of evil they seek to disgrace them. Moses, a man approved of God, yet accused as an Usurper: jeremy the Prophet, albeit he so loved his Country people, that in secret his Soul mourned for their desolation; yet did they accuse him of Treason: alleging, that he had made defection to the King of Babel. Daniel, a man beloved of God, accused and condemned of Darius his Councillors, as a Rebel to the King. The Israelites, who returned from Captivity, accused by Toby & Sanballat of Sedition. The Christians of the primitive Church oppressed with horrible Slanders. The first Weapon wherewith Satan fights against the godly, is the tongues of the wicked: for he looseth their tongues to speak evil, before he lose their hands to do evil to them. Therefore said Augustine, 
Augustine.  The tongue of the wicked is a daily Furnace, wherein the godly are tried. Let no man think to serve God in a good conscience, but he must be purged in this Oven. Ye are not of the world (saith our Saviour) therefore it is that the world doth hate you, and speak evil of you. 
joh. 15: 19   
And as for their private Surmising, 
Sometime they speak evil of them privately, and that either maliciously, charging them with sins they have done, but have repent,  they are of two sorts: sometime they charge Gods children with evil, which they have done indeed, but whereof they have repent them. And herein they are malicious, that the sins which God hath forgiven, they will not forget. But this should not provoke us to impatience, seeing they blame us for nothing, for which we blame not ourselves. Why shall we be commoved? Let us not think shame to say with the Apostle, It is true, I was such a one, but now I am received to mercy. 
Augustine.  I will not so love myself, that I will hate him that reproves me for that which I have reproved in myself, of whatsoever mind he do it: but look how fare he accuseth my fault, so fare will I praise my Physician who healed me.  
Sometimes again their surmisings are most false, 
Or else falsely charging them with things they never did.  they charge us with things which we never did: but these backe-bitings should be disdained of us, like the barking of beasts. Who knows with job that his witness is in heaven, and can say with the Apostle, that he hath a good conscience within him: what needs he to care for the judgement of men without him? for God will not fail in due time to clear their innocency, according to his promise in the Psalms, saying: Commit thy way unto the Lord, trust in him, and he shall bring it to pass; he shall bring forth thy righteousness as the light, and thy just dealing as the noon day.  
judge therefore of thyself and others with a righteous judgement: if heaven approve thee, care not if earth cast thee out: if God justify, who can condemn: if Christ will confess thee, let thy friends deny thee, thou hast a sure word and promise of God, by which thou mayest apprehend in sorrow, joy, in trouble, peace; in nothing all things; in death itself, life eternal. Get faith, and thou shalt clearly behold thy happiness: if all the world should set itself to make thee miserable, get faith and thou shalt think him only happy whom God so esteems, although the world do disesteem thee.  
Let not therefore the detracting speeches of men interrupt our peace, 
No speech of man can make us any other thing then that which we are. Mat. 5.11.  remembering their tongues can make us no other thing than we are: it is the fan of the floor of the Lord that can separate the chaff from the Corne.  
Secondly, their evil speaking commends us to God: blessed are ye when men revile you and speak all manner of evil of you for my sake: be glad and rejoice, for great is your reward in heaven. 
Augustine.  Wtih this meditation did Augustine confirm himself against the detractions of his adversary, who sought to impair the credit of his name: he that willingly would impair my name against his will, increaseth my reward. And David glorieth in this that the rebukes of them who rebuked the Lord, had fallen upon him.  
I have spoken the more of this purposely, partly, because it is a common craft of Satan to oppress good men with miss reports: and partly because our weakness is easily overcome with this temptation: seeing the Lord wil● have us to sustain the strife of tongues, let us then strengthen ourselves. Let us so walk through good report that we be not puffed up, and through evil report that we be not cast down, but that by weapons of righteousness on the right hand and on the left, we may overcome.  

Miserable are those who band their tongs to speak against the godly.  Miserable therefore must they be who bend their tongs to speak against the godly, and them whom the Lord approves of. That rebuke which the Prophet gave to jehosaphat, when he went out to help wicked king Achab: Wilt thou help them that hate the Lord? We may turn to those in our time, that are enemies to the children of God. Will ye hurt them whom the Lord helpeth? The children of God in all their infirmities have the holy Spirit for their helper: it cannot then otherwise be, but in the end comfort must ●e to them, and confusion unto their enemies: 
2. Chr. 19.2  only let those who are troubled by the malice of the tongues of wicked men, make sure to themselves that they have the spirit of grace and of glory resting in them, partaker with them of their afflictions: & then let them be assured, that either their enemies shall become their friends, or then the righteous Lord shall render vengeance unto those that trouble them. For every cup of trouble which the wicked fill unto us, they fill with their own hand another cup of wrath unto themselves; which how ever for awhile they set by them, yet, as the Lord liveth, they shall be compelled in the end to drink them out.  
And as concerning the loss of worldly goods, whosoever be the instrument, learn thou to take it as a cup out of the hand of thy heavenly Father, after the example of job, 
job. 1.21.  who passing by the Sabeans and the Chaldeans, looked to the hand of God: The Lord hath given and the Lord hath taken (saith he) blessed be the name of the Lord.  
It is not for lack of love that the mother withdraws from the child the use of the Pap, but that she may acquaint him with stronger meat; and if the Lord take from us these transitory things, it is not because we are not beloved of him, but that we may set our hearts upon those things which are more weighty and permanent, which if we do, then are our sufferings with him, Who being rich became poor, that in all things we might be made rich in him  
And the same are we to do in those troubles which we sustain in our bodies, 
Heb. 12.9.  For if (as the Apostle saith) we have had fathers of our bodies, who have corrected us, and we have given them reverence, should we not much rather be in subjection to the father of spirits, that we might live: And if we can yield our bodies to Physicians, to be cut or burnt at their pleasure, how much more should we submit them to the Lord in all humble contentment to be chastised as he will, seeing he protests himself he doth it not but for our singular profit, that we might be partakers of his holiness.  
There is nothing that may comfort a natural man, but Dwid had it, yet cannot all these keep him from that heaviness whereunto, as witnesseth S. Peter the children of God are subject in this life, through their manifold tentations: the men of the world are so fare from this disposition, that if they have health and wealth, they marvel what it is should make a man heavy, they are not acquainted with the exercises of a feeling conscience, they know not the defects of the spiritual life, and are not grieved at them: being dead in sin they feel not that they want life, all their care is to eat and drink and make merry, but miserable are they, for in their best estate, they are as Oxen fed for the slaughter, woe to them that laugh now, they shall mourn, 
Mat. 5.5.6.  but blessed are they who mourn now, for they shall be comforted.  
Therefore there is a time appointed wherein mourners shall be comforted. 
Pro. 24.26.  The just man falleth seven times a day: that is, into distress, and trouble, but riseth again. The state of the godly, in the Sea of this World, is like the Sea Euripus, that ebbs and flows seven times a day; it ebbs no oftener than it flows again: so the godly have as many comforts as sorrows. According to the saying of our Saviour Christ: 
joh. 16.20.  Ye shall indeed sorrow, but your sorrow shall be turned into joy. It had been a great comfort, if Christ had only promised, that their sorrow should be mitigated; and more, to have said it should be shortly ended: but to say it shall be turned into joy, 
Comfort against contempt of men, whereby they scorn the godly for sighing and tears  ministereth abundant consolation and strength in the patiented expecting of so happy a change.  
And here, because the profane World makes a scorn of the contrite disposition of the godly, laughing at their tears, taunting them in their sighs and sobs; let us look here to David: if it cannot always be an argument to move men to godliness, yet is it forcible to move God to mercy. The broken heart, for the grief of Sin, and love of Righteousness, how ever the World despise it, the Lord will not despise it: yea, it is the Sacrifice of God, acceptable to him in Christ jesus.  
Seeing then, that all they which will live godly in Christ jesus, must suffer persecution; we must hold fast this Consolation, whereby we may, as it were, season these Afflictions; namely, that the Holy-Ghost doth here prophesy, That we must sow in tears: but biddeth us be of good comfort notwithstanding; for the more plentiful and bitter the tears be, the greater laughter and joy shall follow. Like as he setteth forth also a contrary example: The World soweth in laughter, but afterwards it reapeth in everlasting sorrow, anguish, and misery. But our Tentations and Afflictions do here endure but for a little time: Let us therefore patiently suffer; in hope, that in stead of this painful sowing for so small a time, we shall hereafter reap everlasting joy, and blessedness. And this also bringeth great Consolation, That albeit our whole Life be full of Sorrow, bitter Afflictions, and sowing altogether in Tears; yet God will suffer no Tentations always to continue: but like as Storms and Tempests have their Seasons, and afterwards cometh fair Wether, as also after Labour followeth Rest and Quietness; even so experience doth teach us, that when our hearts have been vexed and oppressed with cogitations of Desperation, Mistrust, Impatience, before God and the World, for a day, two, or three, or else longer; God raiseth them up again with some Spiritual comfort: therefore our afflictions are tempered with some consolations, that we should know, that God will not suffer us to be altogether swallowed up with sorrow. He will correct us (as the Psalmist saith) but will not give us over until death.  
Let us learn therefore to know these things; and that we must suffer Afflictions, and sow in Tears: lest when Tentation cometh, we be offended, as though some new or strange thing were happened unto us, and so fly from God, and fall to despair: and let us hold fast this consolation, that our Harvest is in Heaven, even Life everlasting, which we shall reap with joy. As the Wine failed in that Banquet whereat Christ was present; so oftentimes faileth joy even in the heart where Christ dwelleth: but as in the one he turned Water into Wine; so in the other will he turn all sorrow into joy. To have joy without grief, is the condition of them who are glorified in Heaven: to have grief without joy, is the condition of them who are damned in Hell; I mean, to be without sense and hope of joy: but the godly on earth have their joy mixed with grief, and grief tempered with joy; and albeit sometimes they want the sense of joy, yet do they never want all hope and expectation of joy.  
They that sow in tears, shall reap in joy. 
Reason's moving us to mourning.  And to move us yet more to this mourning disposition, let us consider two things: the evil we incur, if we mourn not; and the good that shall ensue to us, if we mourn for the sins of others. As for the first: amongst many ways whereby the sins of other men become ours, 
If we mourn not for other men's sins, they become ours. 1. Cor. 5.1, 2, 3, 4, 5.  this is also one; if we know their iniquities, and be not grieved therewith. And therefore are the Corinthians reproved, that they sorrowed not for the incestuous man that was among them: by so doing, they were defiled by his sin, and became one polluted Lump with him. 
Ezek. 9 all the chapter.  And Ezekiel not only in judgement determined upon the committers of sin, but of such also as mourned not for sin: They are involved in the same judgement, as partakers of the same sins, by reason that they mourned not for them.  
And as for the great good we get by mourning for the sins of the Wicked, 
If we mourn, many blessings follow it. Matth. 5.4.  whereby they dishonour the Lord our God, it is also evident: Blessed (saith our Saviour) are they that mourn, for they shall be comforted. When the Heaven waters the Earth in due season, there followeth a fruitful increase: but when the Earth waters the Heaven, then shall follow a more plentiful Harvest of spiritual Comfort. And this is done, when a sinner pours the tears of his penitent Heart into the Bosom of God: Then the Heavens are watered by the Earth. For the tears of the godly fall not to the ground, but the Lord gathereth them, like most precious pearls unto him, and puts them in his bottle, and they bring still increase of comfort to such as shed them. They are sown like good Seed on earth: the first fruit whereof is reaped on earth; but the fullness thereof, in Heaven.  

In trouble it is expedient to look unto the end thereof.  Worldlings wrestle for their corruptible Crown, as uncertain whether they shall obtain it, or no: but it is not so with the Christian; we run not as uncertain: we are sure, 
Rom. 8.17.  that if we suffer with Christ, 
Heb. 12.11.  we shall also reign with him. Though for the present no trouble be sweet, yet is the end thereof most comfortable; and we are by the eyes of Faith to look unto it, lest our present manifold Tentations drive us to impatience: For as he that goeth through a strong running Water, is in danger to fall, and to be drowned, by reason of the dizziness of his Head, or Brain, unless he fix his Eyes upon the Banks; even so shall we be ready to faint in Affliction, unless we look to the comfortable end thereof. If we shall look to Lazarus upon the Dunghill, and joseph in the Prison, what can we judge them, but miserable men? But if we consider their end, we shall see the one in Abraham's Bosom, and the other reigning in great glory under Pharaoh in Egypt: Then shall we say, Verily, there is fruit for the righteous; and we shall find it true which here the Prophet saith, They that sow in tears, shall reap in joy.   
Verse 7. He that now goeth on his way weeping, and beareth forth good seed, shall doubtless come again with joy, and bring his sheaves with him. 
HOw could the state of the Church, or the passage wherein it walketh under the Cross, be more lively expressed? whereby we may learn so to arm our minds, that we lose not that Laughter which by Faith we have apprehended; but may increase and wax strong, and feel this Laughter more and more in us. For Faith, and the life of Christians, is not Hypocrisy: but the Christian life is that which is here described; that is, to be exercised with Tentations and Afflictions under the Cross, and to apprehend the Word. This is our true Union we must daily increase, because of the Flesh, the World, and the Devil, which do exercise us with continual Tentations. For except in these Dangers we have recourse unto the Word, and Prayer, we are gone. The Cross therefore is the mean, wherewith God will have us, not swallowed up, and consumed, but exercised; that we may daily grow more and more towards perfection.  
To go forth, and weep, and to carry Seed; for so the Holy Ghost calleth it: It cannot be then, but that a Christian must needs be such a Sour as must reap, not in Laughter, but in bitter Sorrow, and Tears. But thou wilt say, Where is then the Laughter which is preached to the Redeemed, whereof David spoke a little before in the Spirit? For look how much Faith thou hast, so much Laughter thou hast also. But sometimes this Laughter is lost, and turned into Mourning; yet are we not forsaken: for the Promise is sure and certain, and the Victory over Sin, Hell, and Death, is ours, but yet in hope: notwithstanding, so long as we are in this life, we remain always in tears and mourning, as Christ saith, 
joh. 16.20.  The World shall rejoice, but you shall sorrow, but your sorrow shall be turned into joy. 
Psal. 30.5.  Heaviness may endure for a Night, but joy cometh in the Morning. 
Eccl. 3.1.4.  To all things there is an appointed time: a time to weep, and a time to laugh; a time to mourn, and a time to dance. All times are limited by God to the faithful; but first for sorrow, and then for joy: only the godly men truly rejoice with sound and lasting joy. My servants shall rejoice, 
Exo. 15.27.  and ye shall be ashamed: My servants shall sing for joy of heart, 
Isa. 65.13.  and ye shall cry for sorrow of heart, and howl for vexation of Spirit: The stranger shall not enter into his joy: 
Pro. 14.10.  And it is called the joy of God's people. Thus the Scriptures ever limit this joy to the saithful, Let them that seek the Lord, rejoice. Therefore if they sorrow, 
Psal. 40.16.  they only shall out-grow their sorrow, and their sorrow shall be turned into joy: as Christ promised the Apostles. 
Isa. 35.10.  The redeemed of the Lord shall return, and come to Zion with praise, and everlasting joy shall be upon their heads: 
Isa. 61.3.  they shall obtain joy and gladness, and sorrow and mourning shall fly away. Christ hath appointed unto them that mourn in Zion, Beauty for Ashes, the Oil of joy for Mourning, and the Garment of Praise for the Spirit of Heaviness.  
He that now goeth on his way weeping. If now we mourn not, we shall not rejoice hereafter. It is only Mourners whom God hath marked in the forehead, to save from the Wrath to come. Such a continual Mourner was David; who protests, that in the Night he watered his Couch with tears, 
Psal. 6.6.  and in the day mingled his Cup therewith. 
job. 3.24.  And job in like manner saith, My sighing comes before my eating. The Saints of God are not ashamed to profess that of themselves, which the Mockers of this Age esteem a Womanly affection: there is nothing to be found amongst them, but eating, 
Luk. 6.25.  drinking, singing, & a contracting of one sin after another, with carnal rejoicing. 
Matth. 5.4.  But woe be unto them that now laugh, for assuredly they shall weep: the end of their joy, shall be endless mourning, and gnashing of teeth: they shall shed tears abundantly with Esau, but shall find no place for mercy. 
Gen. 27.38.  And albeit the wicked laugh when the godly weep; and greatly insult, when they which fear the Lord groan under heavy pressinesse: the time will come, when the one shall obtain freedom from calamities, and the other be compelled to take their turns, to fall into them. Then he that mourned with grief, shall exult with joy; and he that triumphed with gladness, shall howl with desperate woe and sorrow.  
Let us therefore go to the house of Mourning with the godly, rather than to the Banqueting house of the wicked, rejoicing in their sinful pleasures. 
Mary's tears pleaseth Christ better than the pharisees delicates. Luk. 7.38.44.  At one time Simon the Pharisie gave our Saviour a Dinner: and Marry, who had been a sinner, brought him the Sacrifice of a contrite heart; and the Lord esteemed more of her Tears, then of the pharisees Delicates. No Banquet pleaseth the Lord jesus so well, as a Banquet of Tears poured from a heart truly penitent. The Lord is said to gather the Tears of his Children, and keep them in a Bottle: whereby to tell us, that they are precious in his sight. For he is not like the fools of this world, who gather into their Treasures things which are vain and needless.  
But alas, how shall he gather that which we have not scattered? Where are our Tears, the Witnesses of our unfeigned humiliation before God? 
The deplorable hardness of heart in this Age, that cannot mourn.  The hardness of heart hath overgrown this Age, that albeit there be more than cause, yet there is no mourning. The sons of Cain learned, without a Teacher, 
Gen. 4.22.  to work in Brass and Iron, and the wit of Man can make the hardest Mettle soft, to receive an impression: but cannot get their own stony heart made soft. Yea, the Children of God find by experience, how hard a thing it is to get a melting heart. The Rock rendered Water when Moses struck it, 
Num. 20.11  at the second stroke: but, alas, many strokes will our hearts take, before they send out the sweet tears of Repentance.  

Seeing we have so many causes of sorrow: without us, our mourning the troublesome estate of God's Church. Nehemiah 1.4.  For herein is our case so much pitiful, that having matter enough of Mourning, yet we do not mourn. Without us, should not the troublesome estate of the Church of God be a matter of our grief, though our private estate were never so peaceable? Godly Nehemiah being placed in the honourable service of King Artashashte, the Monarch of the World, was not so much comforted with his own good estate, as grieved at the desolation of jerusalem. Decay of Religion, and increase of Idolatry, made Eliah weary of this life. The Ark of God captived, and the Glory departed from Israel, driven all comfort out of the heart of the Wife of Phineas. 
Amos 6.6.  These and many more may teach us, that the affliction of joseph should be matter of our sorrow.  
The causes of Mourning within us, are partly our sins, 
Causes of mourning within us, our manifold sins.  partly our manifold tentations. As our sins are contracted with pleasure, so are they dissolved with godly sorrow. It is the best Medicine, which is most contrary to the nature of the Disease. Our sin is a Sickness, wherein there is a carnal delight to do that which is forbidden: and it is cured by Repentance; wherein there is a Spiritual displeasure, and sorrowing for the evil which we have done. This mourning for sin, lasteth in the Godly so long as they live in the Body; 
Rom. 7.24.  yea, those same sins which God hath forgiven, and put out of their affection, are still in their remembrance, for their humiliation: So that with good Hezeki●h they recount all their days, and their former sins in the bitterness of their heart. So long as sin remained in their affection, it was the matter of their joy: but now being by grace removed out of the affection, it becomes the matter of their Sorrow.  

And our manifold Tentations  The other cause of our Mourning, is our manifold Tentations: For this World is no other thing but a stormy Sea, wherein so many contrary Winds of Tribulation blows upon us, that we can hardly tell which of them to fear. On every side Satan besets us with Tentations; on the right hand, and on the left: that the House being shaken at all the four Corners, may fall down in one part, or other. No rest nor quietness for us in this Habitation: for the which, it is best for us with one advice to conclude, that we will remove, and in the mean time send up our Complaint to our Father in Heaven, as the Gibeonites did to joshua: 
joshua 10.6  showing him how we are besieged and environed for his sake, and praying him to come with haste, and help us. Which who so doth, shall doubtless come again with joy, and bring his sheaves with him, as we have heard.  
This teacheth us not only to sigh and mourn for our present miseries, but also comforts us with the hope and expectation of Deliverance: Though in this life we have trouble, yet have we no trouble, without comfort: Blessed be God, 
2. Cor. 1.3, 4.  who comforts us in all our Tribulation; and besides that which we presently have, it is yet much more which we look for. The men of this World have no joy, without sorrow; even in laughter their heart is sorrowful: pretend what they will in their Countenance, there is heaviness in their Conscience, arising of the weight of Sinne. But it is fare otherwise with the godly: for even in mourning they do rejoice, and under greatest heaviness they carry a lively hope of joyful deliverance.  
Always this difference of estates between the godly and the wicked, should learn us patience: Let us not seek that in the Earth, which our gracious Father in his most wise Dispensation hath reserved for us in Heaven. Let us not be like the foolish jews, who loved the place of their banishment in Babel, better than their Home. Now our life is hid with God in Christ: and we know not yet what we shall be, but we know when he shall appear, we shall be like him. The Lord shall carry us by his Mercy, and bring us by his Strength into the holy Habitation: He shall plant us in the Mountain of his Inheritance, even the Place which he hath prepared, and Sanctuary which he hath established. Then everlasting joy shall be upon our head, and sorrow & mourning shall fly from us for ever. The Lord strengthen our Faith, that through these misty clouds of Affliction, which now compass us, we may see that comfortable end which God in his Word hath discovered unto us.  
So that this Se●d, thus prolonged and carried for a long season, is nothing else but Tentations, continuing and succeeding one after another, one still following upon another. But what is the end of this continuance? even this, that they shall possess eternal joy and felicity. As the Author of the Epistle to the Hebrews doth notably declare: Now no chastising for the present seemeth to be joyous, 
Heb. 12.11.  but grievous; here you hear of Tears, nevertheless afterwards it yields the peaceable fruit of Righteousness unto them that are exercised thereby. Here you hear, that they shall return with joy. Albeit then that this Seed is prolonged, and deferred; yet it is not so for ever: but the joy that shall follow, is everlasting. Thus the Kingdom of Christ consisteth not in the power and riches of the World, but in eternal Redemption; which we must attain unto through great Afflictions, and infinite Crosses: wherein notwithstanding we are supported by the Word, and Prayer, until we come to the fullness of our salvation in the Kingdom of Heaven.  
Therefore every day should we gird up our Loins, remembering that Warning which the Angel gave to Eliah, as most pertinent unto us: Arise and walk, thou hast yet a great journey to go. 
1. Kin. 19.7.  Of the children of God (saith Theophilactus) some are at home in their own Country, some are in the journey homeward; but woe unto them who are neither in their own Country, neither in the way unto it. We are not therefore to settle ourselves here, as if we had no ●urther to go: but must walk forward through this valley of tears, from strength to strength, till at last we appear before the face of God in Zion. We are still detained in Egypt, we have not yet obtained the Land of Promise: 
Psal. 84.7.  How then shall I sing the Songs of the Lord in a strange Land? We are not yet past the Red Sea, nor the waste Wilderness, nor the fiery Serpents: what shall we do, but water our Couch night and day with tears, and with fear and trembling walk on the rest of the way which yet is before us?  

Seeing our life is walking, take heed we keep the right way.  And seeing we are in a journey, let us take heed that we keep the way: otherwise, our life shall be a wand'ring from God, not a walking toward God. The way is Christ: I am the way; 
john 14.6.  if we abide in it, we shall walk with God, as Enoch did; before God, as Abraham did; toward God, as David did. O happy turn, wherein Christ is both the End, the Way, and the Guide. Let us walk after Christ, 
Bernard.  because he is the Truth; let us walk toward Christ, because he is the Life. If ye look to the companies of men in the World, ye shall see some, in stead of following Christ, flying from him; for he who doth evil, hateth the Light: Others, where they should follow him, run before him; not waiting upon his Light and Direction in matters of his Worship, but follow their own Spirit, doing that which is good in their own eyes: they run with zeal, but not in the right way.  
And we have so much the more to take heed unto the way, 
For he that walketh after the flesh, shall at length encounter with death. Gal. 6.8.  because every man's course declareth what kind of man he is, whether carnal, or spiritual, and what will be his End: He that soweth to the Flesh, of the Flesh shall reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting. I am persuaded, there is no man among us who will not say he would be at the best end, which is eternal Life. But here is the wonderful folly of Men: the proposed end of their Pilgrimage, whereat they would be, is Heaven; but the way wherein they walk, is the way that leadeth close to Hell. Who will not esteem him a Fool, who in word saith his journey is toward the South, and yet for no man's warning will refrain his feet from walking toward the North? but more foolish is he, who professing himself a Pilgrim, travelling towards heavenly jerusalem, keeps notwithstanding a contrary course, having his back upon Heaven, and his face toward Hell; walking not after the Spirit, but after the Flesh? O pitiful Blindness and Folly! How many Witnesses of God have forewarned thee in thy life, all crying to thee with a loud voice, This way wherein thou walkest (O sinful man) is the way of Death: He who life's after the Flesh, shall die assuredly? Yet wilt thou not return, nor change the course of thy life, to walk after the living God, that thou mayest be saved.  
And having once found the right way, 
Three profitable helps of a godly life.  which may lead us unto God; let us strengthen ourselves, to walk in it, by those three most notable helps of a godly Life, delivered unto us by the Prophet David, in three Verses of the 119. Psalm. 
Psal. 119.   
Verse 57 O Lord I have determined to keep thy Word.  
58. I have made my Supplication in thy presence with my whole heart.  
59 I have considered my ways, and turned my feet unto thy Testimonies.  

1. Determination.  Determination is the first: It is a good thing, by settled resolution, to conclude with thyself, that thou wilt live godly.  

2. Supplication.  Supplication is the second: Except, by continual Prayer, our Determination be confirmed, and strengthened by grace from God, our conclusion which we take to day, shall vanish tomorrow.  

3. Consideration.  Consideration is the third: and it is profitable to reduce us again into the way of God, so often as of weakness we wander from it, contrary to our first determination.  
These are the three helps to keep our heart in the way of God: so necessary, that if without them we do any work, it is not possible but we shall be snared. And therefore, as in a Ship which is ready to sail, so soon as the Sails are hoist up, presently some skilful Mariner starts to the Rudder: so every morning wherein we rise from our rest, and make ourselves ready to go forward in our Pilgrimage; let us first of all take heed to the Heart, for it is the Rudder of the whole Body: let us knit it unto God by this threefold Cord, whereof I have spoken; so shall our ways be ordered aright, and we shall make an happy progress every day in that way which leads to eternal Life. By Determination, we begin to keep a good course: by Supplication, we continue in it: by Consideration, we see whether we be right, or wrong. If we be out of the way, Consideration warns us to return again into it. Happy is that man, in whose life one of these three is always an actor.  

Consideration so necessary, that without it no state of our life can be well ordered.  Therefore Consideration is so necessary, that without it, no state of Life can rightly be ordered. The Mariner considers his course by his Compass: if he neglect it, he runneth into remediless Dangers. The Merchant, who adviseth not his Affairs with his Account Book, becometh quickly a Bankrupt. The Pilgrim, who hath proposed to himself an end of his journey, considers every hour, whether or no he be in the right way that may bring him to his proposed End: and if he see many ways before him, he stands and adviseth with himself, which of them he should choose; neither will he go forward, till he have by inward consideration resolved what is best. How much more should he, whose course is to the Kingdom of Heaven, consider his ways, and think with himself, that every way directs not a man to that jerusalem which is in Heaven.  
Therefore walk on in this way: for it is not a way that can bring a man to any desired place, but his walking in it: And then a man walks on in this way, when first he neither goeth back, nor standeth still: as upon jacobs' Ladder the Angels were ascending, or descending; none stood still: and the man being cured of the Palsy, is bid, Take up his Bed, and walk. He that goeth not forward here, is going backward: remember Lot's wife, and forget not your own souls. So that a Christian man is still moving, and proceeding in godliness; forgetting that which is behind, and pressing hard to the mark that is before him. And seeing Satan is most fierce in our end, to hinder us of the Crown; therefore we should be more watchful and diligent to go through: For if we can labour a while, we shall be ever safe, never fear him any more, never lose that Crown, which the righteous judge shall give unto us who love his appearing. So that a godly life leads a man home to Heaven, the great City of the great King; the end of which is rest, and glory for evermore.  
Therefore let us always be prepared for it, as the good Israelites of God, with our Loins girded up, and our Staffs in our hands, ready to take our journey from Egypt to Canaan, whensoever the Lord our God shall command us. As Fowls, desirous to fly, stretch out their Wings; so should Men, desirous to be with the Lord, stretch out their Affections towards the Heavens. Abraham sat in the Door of his Tabernacle, 
We should not sojourn in the Body, like jonas in the Ships sides, but like Abraham in the door of the Tabernacle. Exo. 12.11. Gen. 18.1. ●. Kin. 19.9.  when the Angel appeared unto him; Eliah came out to the mouth of the Cave, when the Lord appeared unto him. And in like manner we must all rejoice to come out of the Cave and Tabernacle of this wretched Body, if we would meet with the Lord: yea, even while as we dwell in the Body, if in our affection we come not out, and stand as it were in the door of our Tabernacle, but like jonas, 
jonas 1.5.  sleeping in the sides of the Ship, we lie down in the hollow of our heart, sleeping in careless security; it is not possible, that the Lord can be familiar with us. Happy were we, if such affection were in us toward the Word of God, as here was in David: So should we find that manifold comfort in it which he found, 
What comfort we should find in it, if our affection to ar●s it, were like David's.  to the rejoicing of his heart. If we receive it when we hear it with a lively Faith, it shall be to us what ever we desire. If we be in Trouble, it shall be to us a word of Consolation. If we be in joy, it shall augment our joy.. Certainly, if we knew it, we would be more delighted with it: it is the Seed of our New Birth, it is the Food that conserves an immortal Life in us, it is a preservative against all Evil, it is the Restorative of our Souls in all Diseases, it is the Staff of our Infirmities, it is our Armour against our Enemies, it is the Light of our Eyes, even that Daystar that shineth in Darkness. If we walk in the Light thereof, it shall lead us to the bright-shining Sun of Righteousness, Christ jesus.    

The Conclusion.  
LEt us therefore suffer ourselves to be guided by him, who is infinitely wiser than we, and loveth us better than we love ourselves: and let us receive this favour of God, that so serving his glory, our glory may also be advanced. Let us not be troubled nor shaken with fear, when we see the Persecutors come to the end of their Enterprises, and the Children of God afflicted: That is to them (saith Saint Paul) a manifest token of Destruction, 
Philip. 1.28.  and to us of Salvation. 
Augustine.  There is no greater Curse (saith Saint Augustine) than the prosperity of the Wicked, because it is a strong Wine to make them drunk in their Iniquities, and to make a heap and treasure (as it were) of the Wrath of God upon them. It seemeth to us, that the World goeth to confusion, and disorder, when the Wicked triumph, and the Children of God weep: but on the contrary, that is to us a manifest token of the just judgement of God, as S. Paul saith, 
2. Thes. 1.5.  that we are also made worthy of the Kingdom of God, for which also we suffer: For it is a just thing (saith he) with God, to render Afflictions to those that afflict us. And to us that are afflicted, deliverance then, when the Lord jesus shall show himself from Heaven with the Angels of his Power, and with a flame of Fire, to do vengeance upon those that did not know God, and obeyed not the Gospel of our Lord jesus Christ; the which shall be punished with an everlasting Punishment from the face of the Lord and from the glory of his Power, when he shall come to be glorified in his Saints, and to be made wonderful among all the Faithful. We are so impatient, so hot, or so foolish, that we consider nothing but the beginning of the Work of our God: but we must join them together, and consider the accomplishment of them, as Saint james teacheth us. Ye have heard of the Patience of job, and have seen the End which the Lord made, and that the Lord is very merciful, and full of pity. He that shall set himself to consider in his mind how poor joseph was handled, and sold of his Brethren; and how refusing to consent to the shameful request of his Mistress, he was cast into Prison, and kept there two years: surely, a man would take pity on him, as on a miserable person. But let us see the accomplishment of the Work of God: Let us consider him by this means exalted to the Government of all the Kingdom of Egypt, and then we shall count him happy above all. If we behold jesus Christ mocked, scourged, crowned with Thorns, crucified between two Thiefs: who would not be offended, that the Prince of Glory, and Saviour of the World should be so handled? But let us behold him risen again, ascended into Heaven, and sitting at the right hand of God, above all Principalities, and Power, and we will admire and praise the Work of God. He that never saw a Harvest, seeing the Ploughman taking much pains to till the Earth, to spread it with Dung, and after to cast fair Wheat into the Field so tilled; he would think that this Man were mad, and that a Child were to be whipped that should do such a thing: But seeing the Harvest, he would change his mind, and acknowledge, that the Husbandman had done an excellent Worke. Now this is the time to Till, to Dung, and to Sow; the Harvest shall follow. Let us not change the course of the Season, neither let us separate them the one from the other: but let us join the time of the Death with the day of the Resurrection, and let us assure ourselves, as we have it in the Psalm, that having sowed in tears, we shall reap with joy. He that had seen poor Lazarus full of sores, 
Luke 16.9:  at the Gate of the Rich man, and the Rich man at the Table, in all Delights, and Pleasures, he would not have chosen to be Lazarus, but the Rich man: but if tarrying a while, he saw the Soul of Lazarus carried strait by the Angels into Heaven, and the Rich man's Soul go to Hell, he would change his mind, and would desire to be Lazarus. Let us then dearest the glistering state of cursed Riches, and let us account of the poor and afflicted Condition of the Lazarusses of our Time, waiting to be carried up into everlasting glory.  
The wicked have nothing in Heaven, nor we in the World. Blessed is the man (saith David) whom the Lord instructeth, by the power of his Spirit, and by the Doctrine of his Law, to have contentment and rest in the time of adversity, while the Grave is digged for the , for the end of his felicity.  

Not to fear death.  Yea, if we were called to suffer Death for the Name of Christ: what other thing is this Death, but after a long Conflict, the day of Victory; the Birth of a blessed Soul, after a great Travel; the Haven desired, after so furious Tempests; the end of a dangerous and troublesome Voyage; the healing of all Wounds, and Sicknesses; the deliverance from all fear, and terror; the accomplishment of our Sanctification, the gate of Heaven, the entrance into Paradise, the taking possession of the Inheritance of the Father, the Day of our Marriage with the Lamb, and the enjoying of our Desires? Who is then among us, who feeling with Saint Paul the Bondage of sin, would not cry out with him: Alas, wretched man that I am, who shall deliver me from this Body of Death? And feeling the good that Death bringeth unto us, will not also say with him, I desire to be dissolved, 
Rom. 7.24.  and to be with Christ.  
If Death, wherewith God threatened our first Parents, is a feeling of the Wrath of God in the Soul, and in the Body, because of Sin; we may well say, that Death and Life are two Twins, united and knit together, until the separation of the Soul and Body: and this separation, which is commonly called Death, is rather the deadly stroke of Death; the Body being then exempt from pain, and the Soul from vice and corruption, waiting until the rest of Death be swallowed up in Victory at the day of the Resurrection.  
First therefore it is to be considered, that there is no Creature more enemy unto Man, nor more able to hurt, than the Devil; and indeed he is called the Enemy, the Murderer, 
1. Pet. 5.8.  and the roaring Lion, seeking whom he may devour: but the History of job showeth plainly, that God holdeth him bridled, so as he can attempt nothing, nor go either forward or backward, more than God will permit him: And this which is more, he hath not power to enter so much as into the Swine without the leave of Christ. What is this then, that we should fear? Men: Are not they also under the providence, power, and government of God? It is God (said Hannah, 
1. Sam. 2.3.  the Mother of Samuel) who weigheth their Enterprises; so as they cannot pass one Ounce of the Weight ordained of God. It is he that killeth, and maketh alive again; which bringeth down to the Pit, and lifteth up again; he maketh poor, and maketh rich; he abaseth, and exalteth: 
Psal. 115.3.  It is he alone (as David saith) which doth whatsoever he will. Now we doubt not, but he will do that which he hath promised us; yea, and that he hath taken upon him to make us happy.  
If then the Doctrine of the Providence of God importeth, that he hath not only ordained in his eternal Council the end and issue of his Work, which is his Glory, and the Salvation of his Elect; but also the fit means, according to his infinite Wisdom, and requisite for execution and accomplishment of it: Let us be assured, that there is no creature that can let or alter his Will: as Saint Paul saith, 
Rom. 8.30.  If God be for us, who shall be against us? Let us also be assured, that whatsoever happeneth unto us, it is the way whereby he hath ordained to lead us to Life, and everlasting Glory, etc.  
Secondly, The end of our regeneration is, that there may appear in our Life an holy melody and consent between the Righteousness of God, and our Obedience. Ye have understood here before, that the desire of the heart to consecrate yourselves to God, is a mark of your election, and adoption: but see ye that this desire may show itself by the works of Godliness, and Charity. If you make profession that ye know Christ, know ye him according to the Doctrine of Saint Paul, that ye have not known him as ye ought, if ye mortify not the Old Man, and put on the New, walking in righteousness and true holiness. God hath drawn you out of the power of Darkness, and hath transported you into the Kingdom of his beloved Son: Walk ye then as the Children of Light, renounce this cursed Bondage of Satan, show that ye are faithful, and not Traitors to jesus Christ, be ye without reproach, and single hearted. The Children I say of God, unreprovable in the midst of this crooked and perverse Nation; 
Phil. 2.15.  amongst whom ye shine as Lights in the World, which bear before you the Word of Life: show yourselves to feel the wholesome Grace of God, which teacheth you to renounce all Infidelity, and worldly lusts, to live soberly, 
Titus 2.12.  justly, and godly: think in yourselves, that the friendship of this World, is Enmity to God, and that ye cannot be friends to the World, but that ye must needs be Enemies to God, Have no fellowship with the unfruitful works of darkness, 
james 4.4. Eph. 5.11.  but rather reprove them: so as your holy conversation may serve for a proof and check to such as walk disorderly. Remember what God said to Man, 
Isaiah 33.6.  The fear of the Lord is true wisdom, and to departed from evil is Understanding. Let the favour of God be our Treasure, walk as it were before him, as he commanded Abraham. Think that ye are not your own, to live for yourselves, according to your own wisdom and pleasure, but that ye appertain unto God, that ye might live unto him, and according to his Wisdom and Will revealed in his Word unto us.  
That Man hath much profited, who knowing, that he is not his own, hath taken away from himself, and his own reason, all Lordship, Dominion, Rule, and Power, to resign it to God, and to suffer himself quietly and directly to be guided according to his pleasure. There is no vice more common, more pernicious, or more hard to cure, than the love of ourselves, and therefore there is no lesson more necessary than that which jesus Christ taught his Apostles, that to be of the number of his Disciples, we must renounce yourselves: renouncing then ourselves, hate ye that which is evil, and cleave unto that which is good, inclined by Charity to love one another, procure things that are good, not only before God, 
Col. 3.12.  but also before men, If it be possible so much as in you lieth, have peace with all men, be we as the elect of God, holy and beloved, clad with the bowels of compassion, of kindness, of humility, of meekness, of long suffering, forbearing one another, and forgiving one another, even as Christ hath forgiven you, love one another as God hath loved you. For herein is the difference between the children of God, and the children of the Devil, and wherein ye may be known to be the Disciples of Christ: ye are all members of one body, let there be no division or parts taking among you, 
1. Cor. 12.19  but feel the afflictions of them, that weep, to weep with them, and rejoice with those that rejoice, to praise God with them.  
3. If ye be the Citizens of the City of jerusalem, and will have a sure dwelling in it, 
Psal. 15.  walk in integrity, labour to deal justly, speak the truth from your hearts, keep you from slandering, covetousness, ●nd all other corruption: acknowledge in all men the Image of God, whereunto you own honour, ●nd help especially those that are of the household of Faith. 
Gal. 6.10.  Ye are debtors to your neighbours, of all that ye have, or are able to do, to be disposers of it, with condition, that ye render to God an account.  
Fourthly, honour the graces of God in your Brethren, and cover their infirmities by Charity, 
james 1.19.20, etc.  Be quick to hear, but slow to speak, and slow to wrath, for the wrath of man worketh not that which is righteous in the sight of God: Do not desire, hope or imagine any other means to prosper by, then by the blessing of God, and do not look that he should advance by the aid of his blessing, that which he hath accursed by his mouth: so go forwards in the amendment of your lives, that this day may pass yesterday: Zeal to the purity of the Doctrine, with the holiness' o● your lives, that the ignorant seeing your blameless conversation, and esteeming you by your good works, may glorify God, 
1. Pet. 2.12  and embrace the Gospel with you, when it shall please God to call them: have mind of that great Curse pronounced by the high judge, against such as offended any of the very least. Furthermore, rejoice in the Lord, endeavour to be perfect, be comforted, be of one consent, 
2. Cor. 13.11.  live in peace, and the God of Love and Peace shall be with you. But as it is God that worketh in us, both to will, and in work to accomplish according to his good pleasure: so above all things employ yourselves, to pray fervently and continually. 
Chrysostom  Prayer (saith Saint Chrysostome) is the Soul of our Souls: for it also is the soul which quickeneth, all the actions of the Children of God. It was the lifting up of Moses hands to heaven, which strengthened josua and his army, 
Exod. 17.11  and gave him victory over the Amalekites; and indeed without the grace of God, that which we obtain by prayer, all that we do is but vanity. Faith is the key that openeth the Coffers of the treasures of our God. Prayer is the hand to draw it out to enrich ourselves. Prayer lifteth up our hearts from earth to heaven, it reneweth the memory of the promises of God to confirm us, it assureth us against all that we can fear, it obtaineth all that we can desire, it giveth rest and contentment to our souls, it keepeth and strengtheneth the fear to offend God, it increaseth the desire to go unto him, whom in praying we feel to be the spring and fountain of all good things: it engendereth in us a steadfast despising of the World, and renouncing of the Flesh, it representeth unto us the heavenly and everlasting felicities, that we may aspire to the enjoying of them. There is nothing more to be desired, then to be conversant with him, without whom we cannot be happy, but he that will always be with God, he must always pray or read. For when we pray we talk with God, and when we read, God talketh with us: the more we are exercised in Prayer to God, the more we increase in godliness: therefore also we may not be weary or faint-hearted in Prayer, although the Lord defer, to make us feel the fruit of our Prayers, for we have a promise of him that cannot lie, that whatsoever we ask of God in the name of jesus Christ, it shall be given us: if he defer for some time to make us feel the fruit of our Prayers, it is for our greater benefit. Let us continue still waiting, knowing assuredly, that he, according to his fatherly love and bounty, desireth our good, can according to his infinite power give that which we ask of him, and according to his truth will hear us. He also according to his wisdom knoweth the fittest time, as is before said. 
Bernard.  When we ask of God, (saith S. Bernard) even those things that concern this present life, our prayers are not so soon out of our mouth, but they are written in his book, and we ought (saith he) to be assured, that he will either give the thing itself which we have asked, or other things which he knoweth to be more profitable for us. To conclude, Prayer is the most mighty and fruifull work of Charity, seeing by it we help our neighbours, present and absent, known and unknown, great and little, and that both with Spiritual and Corporal good things, drawing by our Prayers, the blessing of God upon them. Now the God of peace, that brought again from the dead our Lord jesus, that great Shepherd of the Sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his Will, working in you that which is well pleasing in his sight, through jesus Christ. To whom be glory for ever and ever. Amen.   
FINIS.   


A NECESSARY Prayer for the great delivery from the Gunpowder Treason.  
O Blessed Lord and everliving God, whose mercy is over all thy works, We thy poor unworthy Creatures do here pour forth our hearts unto thee, that we may neither ungratefully remember thy gracious benefits, nor ungraciously forget thy severe judgements, who both in the one and the other, hast been beyond all measure so gracious unto us. We thank thee, O Lord, for all the external and internal graces bestowed upon us, the Spiritual and Corporal: the Ecclesiastical and Terrestrial blessings which we have received. O Lord, thou knowest, that without thy help we cannot avoid our ruin. We beseech thee, O Lord, let this thy mercy towards us and our great deliverance, daily put us in mind to be thankful unto thee. O God, we were without all means to foreknow such a misery, and without all judgement to understand such a mystery, hadst not thou, O Lord, (of thy great love to true Religion and mercy to us) given means to discover it: O Lord, if this had not been, we had been blown up, we had been smothered, we had been dismembered, we had been persecuted, we had been undone. Wherefore good Lord, seeing thou didst bring us to the graves mouth, but hast not given us over unto death; we have imprinted in our minds the horror of the danger, and excited our souls to thankfulness for the rescue: and therefore we praise thee, we bless thee, we worship thee, we glorify thee, and we render to thee all thanks. Honour and power we ascribe unto thee for this thy gracious preservation: And we beseech thee, O Lord, still to lend thy helping hand to this Kingdom. To this end we beseech thee to bless our gracious King james, our supreme Head next under thee: O Lord make all thy good to go before him day and night; uphold his Crown, maintain his State: give him continual peace, long life, and much happiness; mercifully hear him in all his Petitions, and effectually work for him in all dangers. Furthermore, we beseech thee to bless our Noble Prince Charles, the Prince Elector Palatine, the Lady Elizabeth his Wife, and their hopeful Issue, and the righteous Cause; and when it shall make most for thy glory, and their good, give them victory (O Lord) over all their Enemies. And we entreat thee, O Lord, still to lend thy helping hand to this Kingdom, & thy assistance to the Gospel; and ever bless the Persons and Consultations of that High Court with holiness & safety, that we may enjoy our Lives, & Live, our Religion, & our King; and that his Offspring after him may sit upon his Throne till the coming of Christ jesus, to our comfort & thy glory: to whom we offer ourselves, our souls and bodies, to be at thy service, for ever and ever. Amen, Amen.   

¶ A Morning Prayer for a Family.  
O God of glory, and Father of mercy, eternal and incomprehensible Majesty, in whom we sinful Creatures do live, move, and have our being: favourably hear our unperfect Prayers, and mercifully grant our needful suits. We sinful creatures do sue unto thee for grace, hoping in thy mercy towards us, which is over all. Keep us we beseech thee this day, as thou hast kept us this night past. Keep us in thy fear, faith, and love, O Lord, turn thy face from our sins, wherein we have so delighted, and blot out all our misdeeds: altar our hearts, and wash and cleanse us from all stains and corruptions in the blood of thy Son: forgive us all that is past, even all the evil that we have done, or thought; and grant us the assurance of that forgiveness, sealed up in our Consciences by thy holy Spirit. Kindle thy love so fervently in our hearts, that we may detest whatsoever is against thee and thy Word. Forgive us our great contempt, and intolerable barrenness in good works, our soul unthankfulness, and the abuse of thy graces: and strike our stony Hearts with the Rod of thy fear, that we may attain unto a due thankfulness for thy benefits, and a most unfeigned and earnest repentance for all our sins. O Lord we pray thee send thy blessing upon all our labours, and give us a willing mind to help them that have need, according to our ability: and so prepare our hearts in all our businesses, that we may always begin it in thy Name, and go forward in thy fear, and finish it with thy blessing; that whatsoever we shall do, it may prosper. Grant this (O Lord) for jesus Christ his sake, our only Mediator and Redeemer: in whose Name we further pray unto thee, saying that form of Prayer that he hath taught us. Our Father which art in Heaven, etc.   

¶ An Evening Prayer for a Family.  
BLessing, and glory, and wisdom, and thanksgiving, and power, and might be unto thee, O Lord, most high and immortal God, for thy gracious goodness and mercy extended to us this day past, and always; notwithstanding all our Wickednesses, which cry daily against us, and our Enemies, that would swallow us up. We beseech thee (O Lord) be still our God and our Lord, and continue thy gracious and merciful favour unto us: forgive us all the evil that we have committed this day, or any time heretofore; teach us to sorrow for our sins, and separate them from us, that would separate us from thee. O Lord pardon and forgive us all our sins, remove from us those things which our Consciences are afraid of, assure us of thy gracious Pardon, and renew us by thy holy Spirit, that we may unfeignedly hate and detest whatsoever is displeasing unto thee: and grant, good Father, that we may ever hereafter serve and please thee in holiness and newness of life. Be thou our shield and defence against the suggestions, illusions, and temptations of Satan: against all the allurements and baits of the flesh, with all alterations, provocations, changes, and chances of the world, sanctify us with thy grace, that we may keep our bodies undefiled, as the Temple of the Holy Ghost, and that our Souls may be defended, cherished, and tendered, as the apple of thine Eye. Keep us, Lord, this Night from all evil which may happen either to our Bodies, or our Souls: extend thy Goodness toward all those that depend upon us, or we on them. Give us quiet sleep, and rest: and when we shall awake, let all our thoughts and cogitations be holy Meditations on thee and thy Law. Bless us, O Lord, all the Nights and Days of our Life: and at the end thereof, send us a blessed departure; and afterward, a joyful resurrection unto Life eternal. Grant us these good things, most merciful Father, and all other needful Graces: not only unto us, but unto all thy dear Children throughout the whole World, even for jesus Christ his sake: in whose Name we further call upon thee, as he hath taught us in his Gospel, saying, Our Father which art in Heaven, etc.   

¶ A private Morning Prayer.  
O Blessed Lord God, great in Power, fearful in judgement, and rich in Mercy, which bindest, and no man looseth, and looseth, and no man bindeth; I yield thee most humble and hearty thankes, for that of thy fatherly Goodness thou hast vouchsafed me this last Night's sleep in peace and rest: and again, losing the bands wherewith I was tied, hast given me power to see this Morning Light. Now, O Lord I beseech thee, power upon me this Day the Dew of thy Blessing, that through the operation of thy gracious Beams I may bud forth, and bear the fruits of true Faith in my life and conversation. Continue this goodness and mercy towards me, and by thy power raise me from the deep sleep of all unrighteousness. Discharge me from the works of Darkness, and  me with the armour of Light, that I may walk honestly, as in the Day, and live soberly, righteously, and godlily, in this present World. Mortify, O my God, all corrupt affections in me, & pardon my innumerable sins. Fill me this day with thy grace, that I may spend it to the honour of thy Name. Set a watch before my mouth, and order my lips, that I may utter nothing unadvisedly, either before thee or men. Keep my senses within their limits, direct my will to that which is good, and order my judgement, for the accomplishing of those things that appertain to my Vocation. O Lord, I beseech thee, preserve and keep my senses safe and sound, that I be neither corrupted by prosperity, nor cast down by adversity; nor be too fearful of thy judgements, or too bold upon thy mercy: but grant me grace, O merciful Lord, that I may apprehend all things that come from thee, with a Religious contented Mind; and in the end of my days, by a lively Faith, may joyfully arrive in the Land of Promise, the Kingdom of Heaven, through the merits of jesus Christ, my only Saviour, and Redeemer. Amen, Amen.   

¶ A private Evening Prayer.  
O Most holy Father, and my gracious God, which givest unto all sorts of men the cheerful light of the Day, that in thine assistance they may follow their honest Vocations; and likewise sendest the silent Night, that then they may rest their wearied Limbs, and busied Minds, and so return their due thankes for thy Goodness: I sinful Creature adore and praise thee for the total sum of all thy Mercies, whereof I have been this Day partaker. O Lord I am vile: look not upon mine unworthiness, folly, and wickedness; but appease thy anger justly conceived against me, and forgive what hath been amiss in me this day, or at any other time, even for his sake who is thy well-beloved Son and my dear Advocate. Pardon the sins and offences which I have committed this Day, in thought, word, and deed, either against thee, or my Neighbour: Give me grace to water my Couch with Tears, in unfeigned Repentance for all my former sins; and grant that I may so pass the residue of my life, as that, in regard of thy justice, I may retain a holy fear, to stand always in awe of thee; and in regard of thy Mercy, conceive sure hope never to despair or distrust in thee. O Lord keep me this Night both in Soul and Body, that I may with the next Light joyfully rise again, be thankful unto thee, and carefully walk in my Vocation and Calling, to the glory of thy holy Name, and the good of my Brethren, amongst whom I live; for jesus Christ his sake: in whose Name I further pray unto thee, saying: Our Father which art in Heaven, etc.   
FINIS.   

A TABLE, DIRECTING where to find the chief Matters contained in this Book.  

A.  
Access. The godly have free access to the King of Heaven when they please. Pag. 322  
Accomplishment. We must look as well to the accomplishment and end, as the beginning of God's works. 392  
Adversary. See Enemy.  
Adversity. See Trouble.  
Afflictions. Turn to the good of the godly, 97. They humble us for Sin, 99 God's Name a Sanctuary for us in them, 115. The fruits of them, 122. They are but short, 190, 196, 355. God hath set a time how long they shall last, 192. which should work patience in us, 193. Impatience in them dangerous, 198. We must endure them constantly, 199. Our Nature abhorreth them, 326. They are no testimonies of God's anger, 334. Comfort against inward affliction, 340. and outward, 341  
Amendment. The amending of our lives brings endless comfort. 131  
Apparel. The vanity of Bravery, gay Attire, and Apparel, 78. Fashion followers therein taxed. 80   

B.  
BAckward. It is dangerous to go backward in matters of Religion. 204  
Baptism, What a solemn Vow we have made in it, 10. wherein we are made sworn Servants of God, 10, 11. And have received Wages aforehand of services to be done, 12. which God will require at our hand. 14  
Beginning. A godly beginning, without going forward, avails us nothing, 202. The end of a Christian better then his beginning. 330  
Believe. The endless comfort of those that believe in Christ, 131. The separation Christ will make between Believers and Vnbeleevers, 143. Where a few true Believers are, for their sake all the multitude are called God's people. 155  
Blessing. The way to true blessedness, 152. They are blessed that keep Gods Commandments, 224. The godly make least esteem of outward Blessings. 170  
Body. See Preservation.  
Bravery. See Apparel.   

C.  
CHild of God never at one stay. 210  
Christ, a powerful Saviour. 56  
Christian. Different courses of the Christian and Worldling, worth noting. 329  
Church. The Rage of the Church's Enemies described, 45. To what the Church may be compared, 46. God's providence limitteth the time in which it shall suffer, and no longer, 113. None can hurt it, 159. What the state thereof is, 161. since the Apostles time there have been deceivers in it, 241. The troublesome estate of the Church causeth mourning in the godly. 370  
City. See Believe.  
Commandments. They are blest that keep Gods Commandments. 224  
Come. The wicked come fare different from the godly. 297  
Comfort. See Cross, Affliction, Temptation, Trouble, and Sinne.  
Confidence. In our greatest Mutations we must put our confidence in God. 162  
Constancy. The constancy of God's Children. 147  
Consideration so necessary, that without it no state of our life can be well ordered. 382, 384  
Contempt. Comfort against contempt of Men. 84, 353  
Conversation. In our Christian conversation there must be a continual progress. 247  
Conversion. A true sign of conversion. 256  
Corruption. See Flesh.  
Covetousness. Many walk in the ruggy way of Covetousness. 247  
Creator. Every Creature in their kind sends us to the Creator. 239  
Creature. It is a vain thing to take pleasure in the Creature. 240  
Cross. How a sanctified Cross is discerned. 96   

D.  
DAnger breedeth fear without measure, 23. Past by dangers are to be called to mind. 44  
Day, how it should be spent. 320  
Death. The godly need not fear it, 168. It is a Victory, if we suffer for Christ, 396. Life and it two Twins. 397  
Degrees. See Psalms.  
Deliverance. Public Thanksgiving required after it, 15. Application of this to our Times, especially to the Powder-Treason, 16, 17, etc. In what sort we should be thankful for Deliverance from it, 20, etc. God's Deliverances to be remembered, 28. God still delivers his, 60, 109, 176.  
Departed. How the wicked depart from God, 233.  
Desire. Our perfection stands rather in desire, than deeds, 222. God still give us more than we desire. ibid.  
Determination, an help to godly conversation, 382, 384  
Despair. We should not despair for our grievous sins, and falls. 250   

E.  
ELect. No elect Child of God can finally perish, or fall away, 125. We must labour to be in the number of the Elect. 273  
End. The end of a Christian better then his beginning, 30. See accomplish men.  
Enemies. We are unable of ourselves withstand them, 27. The faithful still prevail against their enemies, 47. God preserveth hi● from all enemies, 60. David's enemies described. 70   

F.  
FAith. Not to trust to that which the eye seethe, but to that which the word offereth and promiseth is a matter of Faith. 157. The nature of Faith. 148  
Faithful. No force can prevail against them, 58. God hath a double care of them, 186. Their state but weak being left unto themselves. 228  
Favour. In what fort we should remember God's favour to us. 44  
Fall. The child of God cannot finally fall away, 125. What to be done in our falls, 249. We must not lie still in them, 250. and must beware of falling again. 251  
Flesh. There is fleshly corruption in the Christian Militant, but he follows it not. 107 Satan's darts may afflict the flesh, but cannot surmount the Spirit, 173. He that walketh after the flesh, encountreth with death. 379  
Fruits. See Heart and Tongue.   

G.  
GEntiles. The Gentiles being partakers of the deliverance from sin and death do magnify God for it as well as the jews, 295. 296. 299. They and the jews are become one Church. 300  
Gifts. See Trouble.  
God. There is all things in God fit to be in one, on whom we are to place our trust. 140  
Godly. What the wicked are to the godly, 87. They are esteemed in a miserable case by the wicked, 149. Comfort for them when the wicked esteem them not, 179. What their state is in this world. 353  
Godliness. True godliness endureth great temptations, 96. It is great gain, 141. We must go on in the ways thereof unto the end of our lives. 385, 386  
Gospel. We should comfort ourselves with the Gospel, when Satan terrifieth with the law, 292. The inestimable benefit of the Gosp. 302  
Goodness. We must not trust to our own power and goodness. 231   

H.  
HEart. Who are the good and true of heart, 207. The mark of a sanctified heart, 214. We must offer the first fruits of our heart to God every morning. 313  
Humility. How humility is wrought in the godly. 71  
Hurt. No hurt befalls them whom God's love. 86   

I.  
Jews and Gentiles are become one Church. 300  
Ignorance. Many walk in the blind ways of Ignorance. 243  
Impatience. See Affliction.  
joy.. The joy of the godly for their deliverances, 26. Especially their redemption by Christ jesus, 263. 264, etc. The worldling hath no true joy, 374. The joy which God hath reserved for us in heaven, we must not expect to have on earth, 374. joy oftentimes faileth the most faithful, 357. The godly have only true joy. 365  
judgements Upon the wicked to be remembered and taken heed of, 88 89. The remembrance of them hastens repentance. 92  
justification. How to prove our justification. 254   

K.  
KIng. The godly have free access to the King of heaven. 322  
Knowledge. Speculation a naked knowledge without experience and practise. 289   

L.  
LAughter. See Gospel and joy..  
Law. The office of the law of God, 286, 302. Satan terrifieth with it, 288. An answer fit to be given Satan, when he terrifieth with the Law. 291  
Life. Our life lies open to Satan's snares, 99 Three profitable helps for a godly life, 381. An exhortation to a godly life, 401. We must prepare ourselves for the life to come, 377, 387. Life and Death two twins. 397  
Lot. The lot of the righteous what it signifieth, 182  
Love.. The vice of self-love hard to be cured, 404   

M.  
MAn. There is no cause why we should fear man, 59 Because men cannot hurt us unless God permit it. 399  
Means. See Salvation.  
Mercy. God compasseth his with his mercies, 165. What mercies the godly do chiefly esteem, 170. God's mercies is with his Children in the house of death. 160  
Morning. See Heart and Prayer.  
Mortal. Man is vain and Mortal. 79  
Mourning. The causes of mourning without us, 370. and within us, 371. Hardness of heart hinders it in this age, 369. Reason's moving us to Mourning, 358. The godly subject to it in this life, 360. If we mourn not now, we shall not rejoice hereafter, 366. The scoffers of Mourning reproved. 366. 367  
Mutations. See Confidence.   

N.  
NAme. Our only Sanctuary is in the name of the Lord in all our afflictions, 115. Comfort against such as seek to take away our good name. 342  
Nets. See Snares.   

O.  
Objection. See Question.  
Occasion. We must be careful to avoid all occasions of doing evil. 249  
Office. What the intent and office of God's Law is. 287   

P.  
PEnitent. A true penitent man walks clean contrary to his former course. 237  
People. See Believers.  
Permission. Without the permission of God, neither the devil, 398. nor men can hurt us. 399  
Perils. See Danger and Snare.  
Persecutors. We should not be dismayed though we see the Persecutors come to the end of their enterprises. 390  
Perseverance. Arguments to prove Christian perseverance, 126. Confutation of the Papists in this point, 128. We are constantly to persever in a religious course. 202, 252  
Pope. See Traditions.  
Powder. See Treason.  
Prayer. The Spirit of Grace and Pray must be joined together in the faithful, 306. The excellency and necessity of Prayer, 407. etc. We must not be weary or faint-hearted in Prayer, though God defer to make us feel the fruit of it, 400. Five godly Prayers. 412  
Preservation. We must remember the manner how God hath preserved us in body & soul, 34. The end thereof to be remembered in eight respects. 35, etc.  
Preaching. Is a great blessing to them that enjoy it. 38  
Presence. See Trouble.  
Prevail. See Enemies and Faithful.  
Pride. Pride an horrible evil, 70.71. A proud man his own punishment, 74. The miserable condition of a proud man, 75. The difference between sins of pride and infirmity, 77. Women exhorted to shun it. 81  
Professors. Cold professors reproved. 321  
Promise. We ought to be mindful and credulous of God's promises. 41, etc.  
Psalms. The Book of Psalms are an Epitome of the Bible, 1. Wherhfore these three expounded in this Book are called Psalms of Degrees, 2. They are excellent Platforms of Prayer and Thanksgiving, 3. The Argument of the 124. Psalm, 4. The Argument of the 125. Psalm, 133. The Argument of of the 126. Psalm. 258   

Q.  
Question. Three objections or questions answered. First, what the reason is why the godly are never overthrown, 50. Secondly, how it can be proved they still overcome, seeing they are often put to death by their persecutors, 53. etc. The third, whether one that is elected may live as he list. 275   

R.  
Rage's. See Church.  
Reason. Many walk crooked ways of humane reason. 245  
Redemption. The reprobate hath no part, in redemption, 270. We must glorify God continually for our redemption. 276. The Meditation of our redemption is necessary in many respects, 277. etc. We must pray for our Redemption. 306  
Religion. It is not in vain to be religious, 150. A true trial of Religion. 25  
Repentance. Remembrance of God's judgements on others, hastens it, 92. As sin is a falling, so repentance is a rising, 234. Repentance is a first death, a first resurrection, and first ascension, 235. It is a work of divine power, 236. It is no less miraculous than the raising of the dead. 236  
Revolt. See Backward.   

S.  
Salvation. The means appointed to attain salvation, must be used of those that expect it. 129, 243, 275. men's folly herein. 380  
Satan. The prerogative of Satan, 309. He hath no power over us but what God permits. 398  
Saviour. See Christ.  
Service. Service to God and Sin diversely performed by the godly, 108. It is not in vain to serve the Lord. 150  
Sinne. Comfort for sinning after Repentance, 205. It is dangerous to live in known sins, 217. Comfort for such as are grieved for their sins, 219. Service to Sin and God diversely performed by the godly, 108. In temptations to sin, what we must do, 123. A purpose not to sin, the mark of a sanctified heart, 214. The secure sinner, the greatest sinner, 232. There is no rest for a sinner, till he return to God, 239. We are to shun occasions of sin, 249. We should not despair for our sin, 250. We must beware of falling into sin again, 251. Our manifold sins are causes of inward mourning. 371  
Soul. See Preservation.  
Snare. The perils of the godly compared to a Snare, 94. Our life lies open to Satan's Snares, from which God delivers us, 99 and from the Snares of the . 109  
Speculation. See Knowledge.  
Spirit. To the godly the Spirit of God is a Seal and Signet, showing they belong to God, 103. The wicked do not receive the fruits of the Spirit, ibid. Why the Lord in this life gives us the first fruits of the Spirit, and not the principal, 104. Satan's darts may afflict the Flesh, but cannot surmount the Spirit, 173. The state of those that have received the first fruits of the Spirit, 306. The testimony of it is not always received in a like measure. 311  
Suffering. Three things required, to make our suffering a suffering with Christ. 338  
Superstition. Many walk in the cross ways of superstition. 244  
Supplication an help to godly conversation. 382, 384   

T.  
Tears. God is (though men are not) moved to mercy by tears. 354  
Temptations are Satan's snares, laid to entrap us, 95. The godly endures great temptations, 96. Comfort against Satan's temptations, 165. Neither inward nor outward temptations can hurt the godly, 166. God delivers them from all temptations, 183, 184. yet they are subject to many, 324. which cause in them inward mourning, 372. We must pray to God to help us in them, 373. the fruits of them, 375, 376. they last but a little time. 355  
Thanksgiving. Public thanksgiving after deliverance required, 15. Application of it to the Gunpowder Treason, 16, 17. In what sort we should be thankful for our deliverance from that Treason, 20. A godly prayer or thanksgiving for our delivery from it. 412  
Time. How time posts away, 318. Time a most precious jewel, 319. How the time of the day should be spent. 320  
Tongue. Miserable are those that bend their tongues against the godly, 348. See Heart.  
Traditions. The traditions of the Pope are burdens to men's Consciences. 301  
Treason. See Deliverance and Thanksgiving.  
Trial. Christ's Members, militant and triumphant, not to be tried by one Rule. 106  
Troubles. The best trial of Religion, 25. God delivers his from all troubles, 60, 111. The godly glory in them, 65. God the best help, and first to be sought to in them, 65, 66. We see three things in them, better than in prosperity, 98. God delivers his out of them by his presence, 113. and God preserves us in them, 196. The remembrance of God's gifts a great comfort in them. 269  
Trust. In God are all things fit to be in one, on whom we are to place our trust, 140. The happiness of such as trust in God, 136. To trust in him, is the greatest service we can do him, 145. He compasseth such as trust in him in all their troubles. 165  
Truth. Some walk in the detestable and damnable ways of wilful spurning against the truth. 246   

V.  
Vigilancy. God's vigilancy over his. 172  
. The state of the  accursed. 153  
Unmerciful. God preserves his from being hurt of the unmerciful. 166  
Voluptuousness. Many walk in the filthy miry ways of voluptuousness, etc. 246  
Vows. Solemn Vows a Christian duty. 8   

W.  
Ways. Many byways beaten by many, 243, We must be careful we keep the right way. 378, 385  
Wants. God's children should not be discouraged with the sense and feeling of their own wants, 100 No comfort belongs to the wicked in the feeling of their wants. 101  
Welfare. God's providence the cause of our welfare. 39, 99  
Wicked. What the wicked are to the godly, 87. God's judgements on the wicked to be remembered and taken heed of. 88, 89  
Women. See Pride.  
Word. They are happy that delight in God's Word. 388  
Works. See Accomplishment.  
Worldling. Different courses of the Christian and Worldling worth noting. 329  
Wrath. What we are to do in temptations of God's wrath. 123   
FINIS.   

Faults escaped in Printing.  
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