THE LOT OR PORTION OF THE RIGHTEOUS.  
A COMFORTABLE SERMON, PREACHED AT THE Cathedral Church of Gloucester, upon the fift day of August: Anno Domini. 1615.  
By Richard Web, Preacher of God's word, at Rodborough in Glocestershyre.  job. 13. vers. 15.16. 
Lo, though he slay me, yet will I trust in him,  
and I will reprove my ways in his sight.  
He shall be my salvation also. For the Hypocrite  
shall not come before him.  
LONDON, Printed by Tho: Creed, for Roger jackson, and are to be sold at his shop in Fleetstreet, over against the Conduit. 1616.   

TO THE MOST HIGH and mighty King, King james, King of great Britain, France, and Ireland, defender of the true Christian faith: grace and peace from God the father, and from our Lord jesus Christ.  
MOst dear and gracious Sovereign, (before whom I bow in all subiective manner) I doubt not, but that worthy saying of David a worthy king, is worthily written in the heart of your majesty our king, Rabboth Ranghoth Tsaddic, Vmirrullam jattsilennu jehovah. 1. Many are the troubles of the righteous, but the Lord delivereth him out of them all. Of all the states in the world, your highness, the only great state of the world, hath had best experience of the truth of this point, your troubles, we know to the grief of our hearts, have been many; and your deliverances also, we know to the comfort of our souls, have been as many. This sentence of the prophet, most worthy to be written, not only in sheets of gold, but also in the hearts of all men by the point of a Diamond, was my text upon the fift of August last passed: which day was kept solemnly by us in our solemn city of Gloucester, to the Honour of your Highness, and for the triumph of your blessed victory out of Gowries wicked conspiracy. Since that day, I have been solicited and importuned by friends, that my Sermon might be printed in papers, which then I desired only to be imprinted in the hearts of my hearers; which being done, I make bold, (if not too bold) to dedicate to your majesty, as being your own, for that it was preached on your day, for your sake; to your Honour, and by your subject, who is your devoted servant to death itself. My hope and hearts desire is, that as Christ rewarded the poor widows Mite, which was cast into the treasury of the Temple, though it were nothing in quantity comparable to the great sums of money, which the rich cast into the same: so your highness will respect this little book of mine, your poor servant, though it be nothing to those great volumes, which are consecrated to your majesty by the learned Rabbins of the land. The almighty bless your highness, and grant in favour unto us all, that your majesty may be evermore in wisdom most admirable like Daniel: in courage most valiant, like David: in zeal most fervent, like Phinehas: in godliness most singular, like josiah: in care most provident, like joseph: in riches most abundant, like Saloman: in counsel most sound, like Achitophel: in love most kind, like jonathan: in body most healthful, like Moses: in mind most joyful, like Simeon: in reign amongst us in our English coasts, most long, like Manasses: And lastly, that your highness at the last may be carried by the Angels into the bosom of Abraham, like Lazarus. And hereunto let all your subjects and friends, both domestical and foreign, say, Amen. And so upon the bended knees of my heart, I ask pardon for this my boldness, and rest  
Your majesties most humble, and truly devoted Subject, Richard Web.   

The Contents of the Sermon following.  

THe Exordium or preface.  
The Analysis, or Paraphrase.  
The sum and parts.  
Four Questions about the righteous.  
There are Righteous persons in the world.  
Who they be that are righteous.  
By what means men are made righteous.  
The marks whereby Righteous men may be known from others.  
Christian's must have a respect to all the commandments of God.  
In all good works men must have an eye to God's glory.  
Godly persons must continue in their godliness to the end.  
Men must love goodness in others as well as in themselves, and labour to make others good like unto themselves.  
The righteous shall have troubles here in this world.  
God in love will correct the Righteous.  
The devil in malice will assault the righteous.  
The world in hatred will pursue the righteous.  
There are seven things, wherein righteous persons pass others.  
The end which God doth aim at, in correcting the righteous, is always for their good.  
Afflictions are no sign of rejection, but a mark rather of Election, to everlasting life.  
Comfort & succour must be ministered unto the righteous in their troubles.  
Holy persons must prepare their hearts for troubles.  
The preparation that must be made against troubles, standeth chief in the meditation of 3. things, (viz.) of the necessity of trouble, of the utility of troubles, and of the multiplicity of those promises, which God hath made unto us about our troubles.  
The commodities which troubles do bring unto the righteous, are four: two belonging to this life; two others, respecting the next life. Godliness and credit for this life. An assurance of glory, and a larger measure of glory for the next life.  
The troubles of the righteous are many. Many for the persons from whom they come: many for the means through which they come: many for the times wherein they come: many for the parts to which they come: many for the sorts by which they come: many lustily, for the effects which they bring at their coming.  
Six causes, why the troubles of the righteous are many, (viz:) because their sins are many: their graces many: their enemies many: their blessings many: their exercises of religion many: and their contentions against the world, the flesh, and the devil many.  
A comfort to the godly, who have many troubles.  
The difference between the troubles of the wicked, and the godly, which standeth in 3. things, (viz.) the cause of their troubles: the manner of bearing their troubles, & the end or fruit which doth follow upon their troubles.  
Righteous persons must labour to have patience, as a most needful thing for them in all their troubles.  
Holy persons must evermore look for crosses in this life.  
God will deliver the righteous out of all their troubles.  
Four reasons why God doth rid the righteous out of their troubles, (viz) his love towards them: his promise unto them: his feeling with them: and his glory from them: joined with their loving trust in him, and trusting love towards him.  
GOD must have the only praise of those deliverances which the righteous have.  
In all miseries holy persons must resort unto the Lord, and rely only upon him for their deliverance therefrom.  
A comfort to the Saints against all their tribulations.  
GOD doth save his sometimes by means, and sometimes without means, and sometimes contrary to all means.  
A calling-card to the world, who oppose themselves against the righteous.  
The troubles wherein the King's Majesty was in Scotland, by Gowries' conspiracy, divided into 3. parts, together with his deliverances from the same.  
The Kings thanking of God for his victory, and the great rejoicing of all the land for his deliverance.  
A Prayer for the King.  
An Application to the Auditory, wherein six reasons are set down, why troubles should not trouble any of them though they be many.    

THE LOT AND PORTION OF THE RIGHTEOUS.  Psalm 34.19. 
Many are the troubles of the righteous, but the Lord delivereth him out of them all.  
MOses, an holy man of God, speaking to the people of God, concerning the Institution of the passover, to be kept at his appointed season, from year to year, saith: 
Exod. 13.14.  When thy Son shall ask thee, What is this? Thou shalt say unto him, With a mighty hand the Lord brought us out of Egypt, out of the house of bondage: and in remembrance hereof, we celebrate this Feast. In like manner, when your children (right reverend father, right worshipful, and well beloved brethren in Christ jesus) shall ask of you, what this our assembly meaneth; You shall answer, that it is, to give God thanks for that great benefit, which we received at his hands, as on this day, when in his mercy, he saved our King after a miraculous manner, and delivered him out of the hands of bloody and desperate traitors, who had vowed his death, to the hurt of us all, and to the harm of God's whole Church beside. This is the day, 
Psalm. 118.24.  which the Lord hath made, let us rejoice and be glad therein. Upon this day God showed us the light of his gracious countenance, and had mercy upon us, in preserving for us so great a treasure, so good a governor, so learned a Master, so worthy a King. The Lord grant, that we may enjoy him many happy years, and become most thankful unto his Majesty for him. But to draw to my text; in it you shall find two points, most worthy of your observation, and most correspondent unto this our days celebration.  
In the first, you shall see what entertainment you are to expect for here in this world. In the second, you shall behold what favour you are to look for, from the Lord your God out of this world. The first of these will show you you troubles, the latter your deliverance from your troubles; and both of them jointly together, will show you both the hands of God: the one like a wound, maiming you, the other, a plaster healing you. Oh mark and consider things well. The righteous must look for more troubles than others. And again, they must hope for greater deliverances than others. Their afflictions here will be many, like the Host of the Aramites: and their redemptions also will be as many, like the Host of the Israelites. David being a righteous man, and one according to Gods own heart, found this most true by his own experience. He had many troubles, yet he was delivered out of all his troubles. For this cause doth he here (measuring as it were, other men by his own foot) declare unto us, what is the estate or condition of all righteous persons. On the one side, he doth tell us, that they are subject to manifold troubles and afflictions. On the other side, he doth assure us, that they shall not continue in these their troubles and afflictions, but in time convenient be delivered out of them all; and that, by the gracious hand of the Lord their God, who doth watch over them still for their good. So that the spirit of God directed him to those two chief things, which make men take their crosses grievously. One, because they do not look for them before they come: another, because they do not behold their deliverer from them, when they are come. The prophet doth prevent both these, and tell us, that the righteous shall have many troubles; & that the Lord will deliver him out of all his troubles. I pray remember you both the sentences: how, to wit, you must go through a Sea of troubles: And how then, you shall come to an haven of rest; that so, when any troubles do come on you, they may not trouble you, like other men, who look not for their troubles, nor know not where to have a remedy against their troubles. Thus you have heard the Analysis; now mark the sum & parts. The sum sets down the state or condition of the righteous. The parts are two. The first doth note out his misery. The second, his deliverance from his misery. His misery is described out two ways. First, by the nature or quality of it. Then secondly, by the magnitude or quantity of it. The nature, or quality, in this word, Troubles. The magnitude or quantity, in the other word, Many. Many are the troubles of the righteous. His deliverance from his misery, contains two branches under it. The first is the person, who doth deliver him. The second is the thing, from which he is delivered. The person that doth deliver him, is the Lord. The thing from which he is delivered, are all his troubles: but the Lord delivereth him out of all his troubles. Now of these in order.  
But before I begin with them, because the whole, 
Tsaddik.  and every part, doth concern the Righteous: and whatsoever is now to be spoken, must have a secret relation unto them; necessity and opportunity do require of me, that I should speak a few words concerning them. Yet speaking of the righteous, I will not speak of all the things which do belong to the Righteous. There are four questions, which may justly be moved concerning them. The first is, whether there be any righteous persons in all the world, yea or no: Seeing john doth teach us, that the whole world doth lie in wickedness. 
a john. 5.19.  The second is, that if there be any, who they be: and what they are. The third is: How and by what means, they that be, and are, are made Righteous, seeing all by nature are corrupt, and unrighteous, according to Christ's words, when he saith: That which is borne of the flesh, is flesh. 
b john. 3.6.  The fourth and last is, by what tokens or signs, they that are, and are made righteous, may be known from other men, considering that they do live amongst others, like men. If I should be long in the opening of these things before you, I must have a large time to open them unto you. But now seeing that I must measure my speech, by the measure of the clock, in running his hour, you must give me leave to run over these points, and rather to point at them, then in any point to dwell upon them. Wherefore referring all these matters rather unto your own private meditation, then pursuing any one of them, by any long declaration. Thus I shut up all in a few words, as followeth.  
1. Though the whole world doth lie in wickedness, yet there are righteous persons in the world: for as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or world, there, in that place of john, doth not note out all men, which are in the world, but the wicked only, who are the greatest part of the world, and who also are scattered over all the world, being as it were, a world of itself: So the scripture elsewhere doth witness in many places, that the Lord hath some Righteous persons still here in this world, howsoever this world be not worthy of them.  

c Heb. 11.28.  Such an one was Noah, of whom it is said, That he was a just and upright man; and one that walked with GOD: 
d Genes 6.9.  Such an one was job, of whom it is said, that he was an upright and just man, one that feared GOD, and eschewed evil: 
e job. ●. 1.  Such an one was Lot; of whom it is said, That he being righteous, and dwelling among the Sodomites, in seeing and hearing them, vexed his righteous soul from day to day, with their unlawful deeds. 
f 2. Peter 2.8.  Such an one was Zacharie, and his wife Elizabeth: of whom it is said, that both were just before GOD, and walked in all the commandments & admonitions of the Lord, without reproof. 
g Luke. 1.6.  Such an one lastly, is every faithful man and woman, upon the face of the earth: Of whom it is said, The Righteous do love thee. 
h Cant. 1.3.   
2. Those that are righteous, and such as are purged from their sins, wherewith they are naturally defiled, and are qualified also with new and heavenly graces, to do such things as are well pleasing unto the Lord: They are not only cleansed from their filthiness, but are renewed also, according to the image of God, to walk in his commandments. Surely whosoever faileth in either of these, cometh too short of being righteous. For both must be joined together, in all those, that will be righteous. Agur speaketh of the former, when he saith, There is a generation, that are pure in their own conceit, & yet are not washed from their filthiness. 
i Prou. 30.12.  And john the Apostle doth make mention of the latter, in these words, Little children, let no man deceive you, he that doth righteousness, is righteous, as he is righteous: he that committeth sin, is of the devil, and so forth. 
k 1. john. 3.7.8.   
3. The means whereby men are made righteous, is twofold. The one is by justification, and the other by Sanctification. For there is a righteousness of justification, and a righteousness of sanctification: the one (as it were) to make us righteous before God; the other, to make us righteous before men. The first of these is without us: the second is within us. That which is without us, is from Christ; and that which is within us, is from the spirit. The former of these, which is the righteousness of Christ, is apprehended of us by faith, and made our own by Imputation. The latter of these, which is the righteousness of the spirit, is possessed of us by love, & made our own by inhesion. Now both these righteousnesses must concur to make a man truly righteous to salvation, as they did in the Corinthians: of whom we read thus; And such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the Name of the Lord jesus, and by the spirit of our God. 
l 1. Cor. 6.11.  And surely where both these are, there may men and women truly be called righteous, though that sin doth still remain, and dwell within them. First, because one manner of righteousness is in them, in a full perfection, even the righteousness of Christ, which is imputed and applied unto them by their faith. Then secondly, because an other manner of righteousness is in them, in the operative beginnings of it, even the righteousness of the spirit, who doth work daily within them, and labour to renew them more and more, according to God's image, wherein they were created at the first.  
The marks or signs, by the which the righteous may be known from others, are chief four. The first is, by the Generality of their obedience. For every righteous man (who is righteous indeed) hath a care of the whole course of his life, and looks respectively to all the commandments of God. He doth not take liberty in any one sin, but striveth to avoid all sins, nor omitteth one good duty, but endeavoureth to perform all good duties. He is not like to Naaman the Syrian, who professed the true God of Israel; and promised to serve and worship him alone; yet desired to be borne withal, for one special sin: which was, to be in the house of Rimmon; 
m 2. King. 5.  and there to uphold his Master, leaning on his hand, and to bow before that Idol, whom he did worship. Neither is he like to Herod, who feared john the Baptist, reverenced him, heard him gladly, and did many things after his teaching; but yet he kept still his brother's wife, and would not put her away, according to God's commandment. 
n Mat. 16.18.  But he is like to josiah, who turned to the Lord with all his heart, and with all his soul, & with all his strength, according to all the law of Moses. 
o 2. King 24.25.  And unto Zacharie, and Elizabeth, who were just before God, and walked in all the commandments and ordinances of the Lord, without reproof. 
p Luk. 1.6.  And no marvel. For he doth know full well, that whosoever shall keep the whole Law, and yet faileth in one point, he is guilty of all. 
q ●●● 2.10.  That a ship, though it be sound in all parts, save one, and leaketh in no place save only one: yet it may be drowned by means of that one. That the walls of a City, though they be strong and well fortified in all places save one, and have no breaches in them, save only one: yet they may be taken of the enemy by means of that one. That lastly, a bird, though it be free in all members save one, and betide in no member, save only one, whether leg, or wing, yet may be held fast, by means of that one. Hereof is it, that he doth labour to purge himself from all filthiness of the flesh and spirit, and to grow up unto full holiness in the fear of God, according to Paul's exhortation to the Corinthians. 
r 2. Cor. 7.1.   
2. The second is, by the end whereunto all their works or deeds do tend. For every righteous man, (who is righteous indeed) hath a special eye unto the praise and honour of his God, in all things which he doth take into his hands, according to our saviours saying; Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. 
s Mat. 5.16.  And after the Apostles rule, when he saith, Whether ye eat or drink, or whatsoever else ye do, do all to the gory of God. 
t 1. Cor. 10.31   
Surely, though men practise never so many good works, yet if in doing of them, they propound not this end unto themselves, they are not to be accounted righteous men: no more than he is to be esteemed a good Archer, which can draw a strong Bow, hath a fair lose, and doth shoot far, and yet always shoots a great way off from the mark. In this regard, the Scribes and pharisees in the days of our Saviour, were not accounted by him in the number of righteous men, but styled rather of him, by the name of Hypocrites, because all that good, which they did at any time, was not for God's glory, but for their own praise, that they might be seen of men. They did fast, and pray, and give alms, but all was for to have a name, & a commendation of the world. 
u Mat. 6. ●.  In like sort the Papists fail in this point, now in our days. For they do all their good works in a manner to merit thereby, like to hired servants, and labourers, who work for their wages, and would do little or nothing for their Masters, unless they might be well paid for their pains. But Christians must acknowledge themselves not to be servants, but children, and not children of the bondwoman, but of the freewoman; and that they ought of duty to serve the Lord, all the days of their lives, though they should receive nothing for their labour. Doubtless in all our works we must seek his glory: and if he bestow any reward upon us, we may take it as an undeserved gift of his bountiful goodness. For when we have done all that we can do, or which is enjoined upon us, we must confess, that we are unprofitable servants. 
x Luke. 17.10.   
True it is, that righteous persons have some hypocrisy and vain glory mingled with sincerity in their best actions, and do some things as well for their own praise, as God's glory: yet if their sincerity prevail over their hypocrisy, they lose not the name & dignity of righteous persons. For as the philosopher teacheth, concerning elementary bodies, that they are not made of one element only, but of all four, yet have their names of the predominant element: And as the physicians say, of the humours in man's body, that although they be not pure, but mixed one with another, yet every one doth carry the name of that humour, which doth most abound: So may we say (and that truly too) of the general conversation and the particular actions of men, that if in them they seek more the glory of God, than their own praise, pleasure or profit, they are truly righteous; though imperfectly righteous. The third is by their perseverance in righteousness. For every righteous man (who is righteous indeed) will continue in his righteousness unto the end. He will not begin only well, but he will end also well. He is not like unto the snail, that pusheth out a long pair of horns, which being touched never so little, go in again. Neither is his righteousness like a morning cloud, or as a morning dew, which is dried up quickly, and vanisheth away, so soon as the Sun ascendeth on high. But he is rather like unto the tree, that never fadeth, but beareth fruit still. And his righteousness is like to the ivy, that is always green, though the Sun parch it: to the Diamond, that is always hard, though the hammer beat it: & to the good vine, that is always growing, though the knife cut it. Whosoever is borne of God (saith S. john) sinneth not, for his seed remaineth in him: neither can he sin, because he is borne of God. 
x 1. joh. 3.9.  And surely, true and saving righteousness is one of those gifts of God, which are without repentance. 
y Rom. 11.29.  It cannot be lost fully & finally: Those which turn from their righteousness, & commit iniquity, shall not live: their former righteousness shallbe forgotten, and they shall die in their sins, which they have committed. 
z Ezek. 18.24.  He only, which continueth righteous to the end, shall be saved. 
a Mat. 10.22  Wherefore as God never ceaseth to bestow blessings upon us, so let us never cease to do service unto him: for proemium aeternum, aeternam requirit servitutem: a continual reward, doth require a continual service. Doubtless the Heavens above us, the earth under us, the beasts about us, and our people with us, do daily cry upon us, for the performance of this duty by us; for they all serve us evermore, and howsoever we do abuse them often in their service, yet they do continue therein still, and never give it over. Let this then be the conclusion of this point, that howsoever we hire servants but for a year, and take Apprentices but for seven or eight years, yet must we ourselves serve the Lord our God, for all our years, and that in holiness and righteousness, all the days of our lives, 
b Luk. 1.17.  doing as Paul did, when he said, Brethren, I count not myself, that I have attained unto it, but one thing I do, I forget that which is behind, and endeavour myself unto that which is before, and follow hard towards the mark, for the price of the high calling of God in Christ jesus. 
c Phil. 3.13.14.   
The fourth and last is, by their affection to righteousness in others. For every righteous man (who is righteous indeed) will love righteousness as well in others, as in himself: yea, he will love all others in whom he beholdeth any seeds of righteousness. His delight will be in the Saints, that are on the earth, and in the excellent, according to David's example, in these words: My well-doing extendeth not to thee (o Lord) but to the Saints that are in earth, and to the excellent, all my delight is in them. 
d 〈…〉.  It is well observed by the Prophet in the fifteenth psalm, and the fourth verse thereof: That those that shall dwell in God's Tabernacle, and rest in his holy mountain, do honour all such as fear the Lord. You know, that he which loveth a child for his father's sake (as David loved Mephibosheth, for jonathans' sake,) loveth the father himself better: So he which loveth righteousness, for righteousness sake, declareth thereby, that he loveth righteousness itself far better. Besides this, a righteous man loveth righteousness so well, that he will labour to make others as righteous as himself. David promised, that if the Lord would create in him a clean heart, and renew a right spirit within him, and so refer him to the joy of his salvation: he would then teach his way unto the wicked, and use means to convert sinners unto him. 
e Psalm 51.13.  And Peter, when he is converted, must strengthen his brethren. 
f Luke 22.32.  Doubtless as every thing seeketh to beget his like: so a righteous person seeketh to make an other righteous. And as fire cannot be smothered, when once it hath taken hold in any place, and findeth matter sufficient to work upon, but will burn further and further, till it hath consumed all before it: So true righteousness, wrought in the soul of one, cannot there be suppressed, but will spread itself abroad, and work upon others for their conversion. In one word then, he which would be reputed righteous, and yet keepeth in all his righteousness to himself, and doth not impart it unto others, may justly be suspected to have little or no sound righteousness at all within him.  
Thus far for the person, of whom the Prophet doth speak. Now let us come to the things, whereof he doth speak. The troubles (saith he) of the righteous are many. By the word Troubles, you must understand, all such things, as do molest or disquiet him. The Hebrew word is Ranghoth in the plural number, 
Ranghoth.  of Raughah, in the singular. And howsoever it be taken now and then, Adiectively, for that which is sinful or painful, yet here it is put substantively, and doth note out Evils, or afflictions; not evils, as they are sins, but as they are chastisements. For evil is of 2. sorts, the one is Malum Culpae, and the other is malum paenae; the one the evil of sin, the other is the evil of punishment. And well may evils or afflictions be called Troubles, even of the effects of them, because they are wont to trouble such as have them. You see now the meaning of the words, the doctrine arising from them is this. That good men and good women shall have troubles here in this world. Look how many will truly fear the Lord, and taking hold of Christ jesus by a lively faith, will carefully endeavour to walk in God's commandments; to the end of their days, they shall have crosses and troubles, there afflictions & tribulations do belong to them, and they shall be sure to have their portion therein. So much may we gather out of Esayes words, when he saith, Behold, I and the children (meaning the true members of Christ, that were willing to hear & obey the words of God, whereof he spoke before) whom the Lord hath given me, are as signs and wonders in Israel, by the Lord of Host, which dwelleth in mount Zion. 
g Esay, 8.18.  So much we may gather out of jeremies' words, when he saith, Hear I pray you, all people, and behold my sorrow, (speaking of the church of God under his own person) My Virgins and my young men are gone into captivity. I called for my Lovers but they deceived me, my Priests and mine elders perished in the city, while they sought their meat to refresh their souls. Behold o Lord, how I am troubled: my bowels swell, mine heart is turned within me, for I am full of heaviness, the sword spoileth abroad, as death doth at home. They have heard, that I mourn, but there is none to comfort me; all mine enemies have heard of my trouble, & are glad, that thou hast done it. 
h Lament. 1.18.19 20 21.  So much we may gather out of Zacharies' words, when he saith, Arise o sword upon my Shepherd, and upon the man that is my fellow, saith the Lord of Hosts, smite the shepherd, and the sheep shallbe scattered, & I will turn mine hand upon the little ones. And in all the Land, saith the Lord, two parts therein shall be cut off, & die: but the third shall be left therein: And I will bring that third part through the fire, and will fine them, as the silver is fined: and will try them, as the gold is tried. They shall call on my Name, and I will hear them: I will say, It is my people, and they shall say, the Lord is my God. 
i Zach. 13.7.8.9.  So much we may gather out of Christ's words, when he saith: Behold (speaking to his disciples) I send you as sheep in the mids of wolves. Beware of men, for they will deliver you up to the counsels: & will scourge you in their Synagogues: And the brother shall betray the brother to death; and the Father the Son; and the Children shall rise against their Parents, and shall cause them to die. And ye shall be hated of all men for my Name. 
k Mat. 10.16.17.18.21.22.  So much we may gather out of Paul's words, when he saith, For we are made a gazing stock unto the world, and to the Angels, and to men, unto this hour, we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place, and labour, working with our own hands: we are reviled, and yet we bless: we are persecuted, and suffer it: we are evil spoken of, and we pray: we are made as the filth of the world, 
1. Cor. 4.9.1.  the offscouring of all things unto this time. So much lastly may we gather, (to omit many other places) out of David's words, when he saith, have mercy upon meô Lord for I am in trouble, mine eye, my soul & my belly, are consumed with grief. For my life is wasted with heaviness, & my years with mourning; my strength faileth for my pains, and my bones are consumed. I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance, who seeing me in the street fled from me, I am forgotten, as a dead man out of mind. I am like a broken vessel: for I have heard the railing of great men: fear was on every side, while they conspired together against me, and consulted to take my life. 
m Psalm. 31.9.10.11.  Object. But what may the causes hereof be? Is it because they are more base than others, by their stock and parentage? Answ. No: For in that respect, they are the honourablest persons in all the world: as being begotten and borne, not of mortal, but of immortal seed, even of GOD himself: 
n joh. 1.13.  Is it, because they are more wicked than others, by their works, and ways? No: for in that respect, they are the holiest persons in all the world: as being washed from their sins, 
o Reu. 1.5.  and as having their conversation above in the heavens themselves. 
p Phil. 3.20  Is it, because they are more detestable in the eyes of God than others, by their estate and condition? No: for in that respect they are the dearest 
q Prou: 15.9. Acts 10 ●5. joh. 14.23.  persons unto him in all the world: as being incorporated into the body of his Son, and made his children by adoption. 
r Ephes. 1.4.5.  Is it because they are more beggarly than others by their portion of goods and inheritance here below? No: for in that respect they are the richest persons in all the world, if not by profession, yet by right, as being the heirs of all things; yea, coheir with Christ, of every thing. 
s Rom. 8.17.  So that a man may say to them, as Paul did to the Corinthians, in these words, Let no man rejoice in men: for all things are yours: whether it be Paul, or Apollo's, or Cephas, or the world, or life, or death, whether they be things present, or things to come, even all are yours. 
t 1. Cor. 3.21.22  It is, because they are more troublesome than others, by their quarrelsome contentions and brawlings? No: for in that respect they are the quietest persons in all the world: as turning their spears and swords into mattocks and scythes, 
v Esal. 2.4.  and as going like sheep to the slaughter-house, to be slain of others themselves. 
w Rom. 8.36.  So that a man may say most truly, as Esay hath-it in his prophesy, that in the mount of the Lord, there is no hurt done. 
x Esay. 11.9  Is it, because they are more carelessly attended upon for defence, than others by their place and calling? No: for in that respect they are the safest persons in all the world: as having the Angels of heaven above them for their guard, 
y Psalm. 91.11.  and the almighty himself for their protection. 
z Palm. 125.2.  Is it lastly, because they are more fruitless than others by their idleness and want of care to do men good? No: for in that respect they are the profitablest persons in all the world: as being full of good works, and doing good unto all men. 
a job 29.120. Acts. 9.39. Acts, 10.2.  So that many do far the better for their sakes. As Laban did for jacobs' sake. 
b Genes. 30.27.  Potiphar for joseph's sake: 
c Gen. 39 5.  the Israelites for Moses sake. Zoar 
d Exod. 32.14.  for Lot sake: 
e Gen 19.21.  & the mariners for Paul's sake. 
f Acts. 17.24.  You see then, that it is not for any of these causes: nay, for these causes a man may wonder, why they have any troubles at all: seeing thus that they are the honourablest, the holiest; to God, the dearest: in right to all things the richest; by a sweet courage, the quietest; through angel's protection the safest; and to men of the world, the profitablest persons that are in the world: a wonder I say may be made, why they should have any troubles at all.  
Reas. But the causes are evident, and they are these. First, because God in love will correct them. Secondly, because the devil in malice will assault them. And thidly, because the world in hatred will pursue them. How God in love will correct them, you may read in the Proverbs, in the Hebrews, and in the Revelations. In the proverbs in these words. My son, refuse not the chastening of the Lord, neither be grieved with his correction, for the Lord correcteth him whom he loveth, even as the father doth the child, in whom he delighteth. 
g Prou: 3.11.12  In the Hebrews in these words. My son, despise not the chastening of the Lord, neither faint, when thou art rebuked of him; for whom the Lord loveth he chasteneth, and he scourgeth every son that he receiveth. 
h Heb. 12.4.6.  In the Revelations, in these words, As many as I love, I rebuke, and chasten, be zealous therefore and amend. 
i Rom. 3.20,   
The end that God doth aim at in correcting his, is always good. In respect of them it is twofold. The one is principal: the other is subordinate, serving to that principal. The principal, is their salvation, according to Paul's saying, in these words: For this cause many are weak, and sick among you, and many sleep: For if we would judge ourselves, we should not be judged: but when we are judged, we are chastened of the Lord, because we should not be condemned with the world: 
k 1. Cor. 11 31.32.  The subordinate, serving to the principal, is their Sanctification: accordingly as we read in the Hebrues, in these words. For they verily (speaking of the fathers of our bodies) for a few days chasteneth us after their own pleasures; but he (speaking of God, the Father of our spirits, chasteneth us for our profit, that we might be partakers of his holiness. 
l Heb: 12.20.  In which Sanctification of theirs, the Lord hath an eye, either to their sins, or to their graces. To their sins, either past, that they might repent for them: or present, that they might leave them; or to come, that they might prevent them. To their Graces, either for the receiving of them, that they might be fit to entertain them: or for the discovering of them, that they might appear to the world: to the praise of the giver, to the comfort of the possessor; and to the profit of the beholder: or for the exercising of them, that they might not rust by lying still, like iron; or grow unsavoury, like standing-water; but glister like gold in the fire, and prosper like the tree by the rivers side.  
How the Devil in malice will assault them. You may find in job, in Zacharie, in Matthew, in Mark, in Luke, in Paul, in Peter, and in the Revelations. He tormented job, and spared not. 
m job. 1. & 2.  He stood at the right hand of jehoshuah the high Priest to resist him: 
n Zach. 3, 1.  He tempted Christ in the wilderness. 
o Matt. 4.26.  He set upon the Apostles, and winnowed them like wheat. 
p Luke. 22.31.  He threw a young man often into the fire, and into the water, to destroy him. 
q Mar. 9.22.  He buffeted Paul, and was a prick to him in the flesh. 
r 2. Cor. 1.2.7.  He cast out water after the Woman, like a flood to drown her, and went and made war with the remnant of her seed, which keep the commandments of God, and have the testimony of jesus Christ. 
s Reu. 12.15.16.17.  Being loosed out of his prison, he goeth out to deceive the people which are in the four quarters of the earth, even Gog and Magog, to gather them together to battle against the Saints. 
t Rou. 20.8.9.  In a word, he walketh up and down, like a roaring lion, seeking daily whom he may devour. 
v 1. Pet. 5.8.   
How lastly, the world in hatred will pursue them, you may see in the Psalms: in Obadiah, in Matthew, in john, in Paul, and in the Revelations. In the Psalms, in these words, Thou makest us to turn back from the adversaries, and they which hate us, spoil for themselves. Thou givest us as sheep to be eaten, and dost scatter us among the Nations. 
w Psal. 144.10.11  In Obadiah, in these words: For thy cruelty against thy brother jacob, shame shall cover thee, and thou shalt be cut off for ever. When thou stoodst on the other side, in the day that the strangers carried away his substance, & strangers entered into his gates, & cast lots upon jerusalem, even thou wast as one of them. 
x Obad. 10.11.  In Matthew, in thesew words, Beware of men, for they will deliver you up to the councils, & will scourge you in their Synagogues. And the Brother shall betray the brother to death, and the Father the Son: and the children shall rise against their parents, and shall cause them to die. And ye shall be hated of all men for my Name. 
y Matt. 10.17.21.22.  In john, in these words, If you were of the world, the world would love his own: but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you. 
z joh. 15.  In Paul, in these words, 
a Gal, 4, 29.  But as then he that was borne after the flesh, persecuted him that was borne after the Spirit. Even so it is now. Lastly, in the Revelations, 
b Reu. 20.9.  in these words, And they went up (speaking of Gog and Magog, whom the devil had gathered together like the sand of the Sea) into the plains of the earth, which compassed the tents of the Saints about, and the beloved City, but fire came down from God out of heaven, and devoured them.  
Use. Wherefore trouble is no sign of of rejection, but rather a mark of Election. As the Apostle saith, If you endure chastening, God offereth himself unto you, 
c Heb. 12.7.8  as unto his sons. For what Son is it whom the Father chasteneth not? If therefore you be without correction, whereof all are partakers, then are you bastards, and not sons. To hell a man may sail with a forewind, and meet with few or no troubles in his way, but not so to heaven.  
When Israel was going to Egypt, they met no foes: but when they came from Egypt to go to Chanaan, they met with many. Lazarus had a bitter battle as it were in his way to heaven, when the rich Glutton sailed smoothly to hell, with never a rub as it were in his way. Doubtless as the purest corn is cleanest fanned: the finest gold is oftenest tried: and the sweetest grape is hardest pressed: so the truest Christian is heaviest crossed: He is like the Ox, always held to the plough: but others, who are reprobates, are like the beasts in a fat pasture, designed to the slaughter-house. Their judgement then is erroneous, who brand them with the black coal of reprobation: that are scorched often with the hot beams of tribulation. Let their credit and authority be as great for wisdom and for piety, as ever the credit of Eliphaz, Bildad, and Zophar was: yet they are to be censured of us, in this point, and their judgement to be valued of us not worth a point, as they and theirs were of God, 
d job. 42.7.  for condemning job for his troubles, who was a man more excellent than themselves, and 
e job. 42.8.  dearer unto the Almighty, than any of them.  
Secondly, out of this we may learn, not to be ashamed of all such, as are here in this world, in troubles, and afflictions, seeing good men and good women are subject thereunto; but rather to make much of such, and to regard them above others; as we are advised for to do, both by precept, and by pattern. By precept, 
f Heb. 2, 13, 3.  in the Hebrews, in these words; Remember them that are in bonds, as though you were bound with them, and them that are in affliction, as if you were also afflicted in the body. 
g Heb: 10.32, 33 34  By pattern, in the same book, when he saith, Now call to remembrance the days that are passed, in the which, after you had received light, you endured a great fight in afflictions, partly while you were made a gazing stock, both by reproaches and afflictions, and partly, while you became companions of them which were so tossed too & fro. For both you sorrowed with me for my bonds, and suffered with joy the spoiling of your goods, knowing in yourselves, how that you have in heaven a better, and an enduring substance.  
Thirdly, from hence we may see, that righteous persons do stand in need of help and favour from others, considering thus, that their estate is full of troubles: Prayers are to be made unto God for them, as they were for Peter, when he was in prison. 
h Acts, 12.5  Money is to be conferred upon them, as it was upon the brethren in judea, when there was a great famine amongst them, in the days of Claudius Caesar. 
i Acts 11, 99  Comfort must be ministered unto them, as it was unto the incestuous Corinthian, when he was dejected with too much sorrow for his sin. 
k 2. Cor. 2.7.  Lastly, heavenly exhortations must be made amongst them, as they were amongst the Saints of Lystra, Iconms, and Antiochia, when Paul and Barnabas came to confirm, and to exhort them to continue in the faith. 
l Acts 14.22.   
Finally, out of this place we gather, that look how many of us, as do intend to be righteous, we must prepare our hearts for troubles, and not be dismayed at the same, when they fall upon us; as though some strange thing did happen unto us, according to Peter's words, when he saith; dearly beloved, think it not strange concerning the fiery trial, which is among you to prove you, as though some strange things were come unto you; but rejoice, in as much as you are partakers of Christ's sufferings, that when his glory shall appear, you may be glad and rejoice. 
m 1. Pet. 4.12.13.  Wherefore my beloved brethren, prepare your hearts for troubles, and look for them every day. Behold, as we must prepare for war, when we hear of the coming of our enemies: and as we must prepare for a shelter, when we see the coming of a storm. Like as Noah prepared an Ark against the coming of the flood. So in wisdom must we prepare for the coming of our troubles, that so when they do come, they may either not trouble us at all, or else trouble us but a little. Now the means of preparation standeth chief in the meditation of three points. The first is of the necessity of troubles, how they will and must come, do man what he can to the contrary: As our Saviour said to Peter, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldst, but when thou shalt be old, thou shalt stretch forth thine hands, and an other shall guide thee, and lead thee whither thou wouldst not. 
n Ioh, 11.18  For praemonitus, praemunitus, he that is forewarned, is forearmed: afflictions are lightened in the expectation. Hereof was it, that Christ did foretell his disciples, how they should be entertained here in this world: 
o Mat. 10, 16.17  and did show Paul how many things he was to suffer for his Names 
p Acts. 9.16  sake.  
The second is, of the utility of troubles, how they will bring great profit to them who are exercised therewith. And these profits are chief four: whereof two do concern this life, and other two the next life. Those two which do concern this life, are holiness & credit. Holiness is wrought in man by afflictions, as we may read in the Hebrews, in these words: For they verily for a few days chastened us after their own pleasures, but he chasteneth us for our profit, that we might be partakers of his holiness: 
q Heb. 12.10.11.  Now no chastising for the present seemeth to be joyous, but grievous: but afterwards it bringeth the quiet fruit of righteousness, unto them which are thereby exercised. It is an old saying, and a true one, Crux pendentis, Cathedra docentis: the cross of the hanged, is the chair of the learned. The Crosse-house is the Schoole-house.  
Surely Afflictions as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so are they also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as they are passions, so they are instructions: they are not only burdens upon us, but they are also good lessons unto us: They are like the wind, which doth cleanse the good grain, though it doth blow cold: and like the Fire, which doth purify the bad gold, though it doth burn hot. Hagar was proud and blind in Abraham's house, but in the wilderness she is humbled, and gins to look to the lord 
r Genes. 16.4.  Israel learned not to mourn, until they were sent to Babel. 
s Psalm. 137.10  jonah. sleep in the ship, but walks and prays in the whales belly. 
t jona. 1. & 2. chapped.  Manasses cares not for God at liberty, but seeks him out in the prison. 
v 2. Cron. 33.12  David went astray before he was afflicted, but then he learned to keep God's word. 
w Psalms, 119.67  In a word, every Christian is bettered by his troubles. His knowledge is sounder than it was: His faith is stronger than it was: his hope is firmer than it was: his love is hotter than it was: his humility is lower than it was: lastly, his goodness in general, is greater than it was: greater towards God, greater towards his neighbour, greater towards himself, and greater towards all the creatures both great and small.  
As thus we have holiness by afflictions, so also have we credit. Unto you it is grace: For Christ (saith Paul,) that not only you should believe in him, but also suffer for his sake. 
x Phil: 1.29.  In the second chapter of the Revelation, and 13. verse, it is recorded as a thing of great honour, that Antipas was slain, as a faithful martyr, in the Church of Pergamus, where Satan had his throne. And the Apostles did take themselves highly credited of the Lord, when he did count them worthy to suffer for his Names sake. 
z Acts 5.41.  So that honour and reputation comes to men by all such afflictions as they do undergo here in this world for God's cause, and the confirmation of the truth. The other two profits, which doth concern the next life, are these. First, an assurance of glory to come. For this is certain; that if we do here suffer with Christ, we shall hereafter reign with Christ. 
a Rom. 8.17. 2. Tim. 2.13. 1. Pet. 3.10.  And therefore james doth say, Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. 
b jam 1.12.  Secondly, an increase of glory to come. For (as Paul doth teach us) our light affliction, which is but for a moment, causeth unto us a far more excellent and an eternal weight of glory. 
c 2. Cor. 4.17.  So that the more troubles that we do here endure for our God and his laws, the more and greater will our glory be at the last, when we shall be rewarded according to our works. 
d 2. Cor. 5.10.   
The third and last means of preparation for troubles, is the consideration of the multiplicity of those promises which God hath made unto us in his word, about our troubles, which promises are chief three. The first is, that he will lay no more upon us than we can bear: according to Paul's words, when he saith, There hath no temptation taken you, but such as appertaineth to man: and God is faithful, which will not suffer you to be tempted above that you be able, but will give the issue with the temptation, that you may be able to bear it. 
e 1. Cor. 10.13.  The second is, that he will deliver us from that which he doth lay upon us, according to David's words; when he saith, As the mountains are about jerusalem, so is the Lord about his people, from hence forth, and for ever. For the rod of the wicked shall not rest on the lot of the righteous, lest the righteous put forth their hand unto wickedness. 
f Psal. 125.2.3.  The third and last is, that he will turn that which he doth lay upon us, and from which he will deliver us, unto our good in the end: according to the Apostles words, when he saith, Also we know that all things work together for the best unto them that love God, even to them that are called of his purpose. 
g Rom. 8.28.  Thus by the contemplation of the necessity of troubles, of the utility of troubles, and of the multiplicity of the promises, which God hath made unto us about our troubles; you may make yourselves strong, and prepare your hearts against all your troubles. And so I leave the first branch of the misery of the righteous, which doth concern the nature or quality of it, and come to the second, which doth respect the magnitude or quantity of it.  
Many are the troubles (saith the Prophet) of the Righteous. The word which is here translated Many, 
Rabboth.  in the Hebrew tongue is Rabboth, and it comes of the verb Rabab, with signifieth to multiply or to increase. Some there are, who read it thus, Great are the troubles of the righteous. True it is, that the word Rab and Rabbah, whereof come Rabin and Rabboth in the plural, do signify now and then that which is great: but yet you must know, that it is but seldom, and that for the most part it is taken only for that which is much, or many, and so is it here. For the Prophet's meaning is, that there is a generality of crosses, and a plurality of troubles, that do belong to the righteous. Doct. Where hence ariseth this doctrine, that the afflictions or calamities, whereunto the children of God are subject, are many and diverse. Many and diverse, 1. for the persons, from whom they come. 2. For the means through which they come. 3. For the times wherein they come. 4. For the sorts by which they come. 5. For the ports to which they come. 6. Lastly, for the effects which they bring at their coming. The persons from whom troubles do come, are many and diverse. First and foremost, there is GOD the Father, the Son & holy Ghost. Secondly, there is the devil and his angels. Thirdly, there is the world, and all ungodly persons who are in the world, that are almost infinite in number, being as the sand of the Sea. 
h Reu. 20.8.  The means through which troubles do come, are many and diverse: For they come sometimes through the means of our Children: sometimes through the means of our servants: sometimes through the means of our friends: sometimes through the means of our enemies: sometimes through the means of our Neighbours: sometimes through the means of strangers: and sometimes lastly, (to omit many other means,) through the means of our own foolish or sinful ways. The times wherein troubles do come, are many and diverse. For sometimes they come in the morning, sometimes at noon, sometimes in the evening, and sometimes in the night: Sometimes in our infancy, sometimes in our childhood, sometimes in our youth, sometimes in our middleage, sometimes in our old-age, sometimes in our dotage. The sorts by which troubles do come, are many and diverse. For some are the diseases of the body, as the gout, the stone, the colic, the ague, the fever, the toothache, and the like.  
Some are wants of outward things, as of houses, cattle, money, Apparel, Diet, Friends, liberty, and the like. Some are losses of goods; as when a man is rob of his money, of his plate, of his clothes, of his beasts, of his servants, of his children, and the like. Some lastly (to pass over other sorts) are the common plagues of the world; as burnings by the fire, as drown by the water, as infectings by the air, as devouring by the Sword, as destroying by the pestilence, as slander by the tongue, and the like. The parts to which troubles do come are many and diverse. For sometimes they come unto the soul, & sometimes to the body, and sometimes both to the soul and body together. Likewise in the body, they come now and then unto the head: now and then to the belly: now and then to the back: now and then to the stomach: now & then to the arms: now and then to the thighs: now and then to the legs: now & then to the feet: now & then to the hands: and now & then in a word, to all the joints and members of the body together. The effects which troubles do bring forth at their coming, are many and diverse. For sometimes they make men merry, and sometimes again they make them sad: sometimes they make them pray; & sometimes again they make them curse: sometimes they make them quiet, and sometimes again they make them rage: sometimes in a word they make them the worse, & sometimes again they make them the better. Thus the troubles of the righteous are many. Innumerable troubles (saith David) have compassed me. 
i Psalm. 40.12.  The Church doth thus complain: They have oftentimes afflicted me from my youth, (may Israel now say) they have oftentimes afflicted me from my youth, but they could not prevail against me. The plowers ploughed upon my back, and made long surrowes. 
k Psalm. 129.1.2.3.  And we must (saith Paul and Barnabas) through many afflictions enter into the kingdom of God. 
l Acts 14.22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; through many compressions or twist together of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import. For this cause afflictions are compared to waters, because as one wave falleth upon another, so one trouble cometh after another. 
m Psalm. 42.7.  I might make this more manifest unto you, by manifold examples out of God's word: as by the example of jacob, of joseph, of job, & others: but at this instant I will give you instance only in two: namely, in David and Paul, whereof the one is in the old Testament, and the other in the new. 
n 1. Sam. 17.34.  A lion (you know) came to David to devour him: a bear to tear him: 
o 1. Sam. 17.41.  a giant to kill him: 
p 1. Sam. 20. & 21.  a king to behead him: 
q 2. sam. 15.12.  a son to unthroan him: 
r 2. sam. 20.10  a subject to reject him: & many 
s 2. sam. 8.10.  outlandish princes to captive or conquer him. These were troubles, yea many troubles, but yet they were not all. For besides these, you may read, how his wives were taken by the enemies, like prisoners; 
t 1. sam. 30.5.  how his concubines were deflowered openly like whores: 
v 2. sam. 16.22.  how his children were defiled with incest and murder, like pagans: 
w 2. sam. 13.14.32.  how his subjects were destroyed with pestilence and famine, like beasts: 
x 2. sam. 21.1.24.15.  how his soldiers were up in a mutiny for to stone him, like rebels: 
y 1. sam. 30.  how his friends were in a confederacy against him, like traitors: 
z Psalm. 41.9. & 55.12.  lastly, how he himself was strangely handled both in body and soul, by God himself, like a castaway. 
a Psal. 38.2. and 32.4.   
But to leave him, and to come to Paul, in the 2. Epistle to the Corinthians, and 11. chapter, you may plainly see how many his troubles were, by his own report, who knew them best. He had many labours & many stripes. He was often in prison: he was near unto death many times. Of the jews he received 5. times 40. stripes saving one. He suffered shipwreck 3. times. Night and day was he in the deep Sea. In journeying he was often in peril of waters, in peril of robbers, in peril of his own nation, in peril among the Gentiles, in perils in the city, in perils in the wilderness, in peril in the sea, in perils among false brethren. In weariness and painfulness, in warching often, in hunger & thirst, in fastings often, in cold and nakedness. Besides the things which are outward, he was cumbered daily, and had the care of all churches. So that this is a clear doctrine, that the troubles whereunto the children of God are subject, are many and diverse.  
Reas. Now the reasons thereof are these. First, because they have many sins. For sin is the general and universal cause of all troubles. Man suffereth for his sin (saith jeremy) in the Lamentations. 
b Lam. 39.3.  And fools (saith David) by reason of their transgressions, and because of their iniquities are afflicted. 
c Psal. 107.17.  You may see more of this at your leisure, in Psalm. 40.12. in Esai. 57.17. in Lament. 1.22. and john 5.14. God doth know that we are like dogs, who so long as they are hungry, they fasten their eyes upon their master, but he no sooner casteth down a crust or a bone, but they look downward, & run after it, little regarding him who feedeth them.  
So is it with us, so long as we are kept under, we look unto the Lord our master, and have a respect to his commandments: but when we are full, and laden with fatness, we spurn with the heel, and regard not the strong GOD of our salvation. 
d Deut. 32.15.  For this cause doth the Lord oftentimes send a deluge upon the face of our earthly pleasures, and throw us down into the floods of tears: that so thereby he might extinguish the heat of unlawful desires within us, & cleanse the corruptions of our sinful lives, and all to this end, that we might not be condemned with the world, but might be saved at the day of judgement: as the Apostle doth well observe in his epistle to the Corinthians, according to that which was quoted before, the first Epistle, the 11. chapter, and the latter end of the same.  
Secondly, because they have many enemies. For all the world doth hate them, and the devil and his power is wholly bend against them, and so they will always be working one mischief or other, to overthrow them. Satan will never be quiet, but he is compassing the earth too & fro at all times, 
e job. 1.7.  and goes about like a roaring lion seeking evermore whom he may devour. 
f 1. Pet: 5.8.   
Thirdly, because they have many graces. For as God doth bestow more heavenly gifts upon them, then upon all the world beside: so he will have these gifts of theirs to be tried, and made known unto others, for the praise of his own Majesty who gave them. They must be beaten like spice in the mortar, that they may smell the better all abroad. Paul must have the bufferings of Satan to continue with him still, because he had grace sufficient to bear the same. My grace (saith God unto him) is sufficient for thee. 
g 2. Cor. 12.9.  Surely in this respect he dealeth with us, as we are wont to do with our children. The stronger they be, the more and heavyer burdens do we lay upon them: but the weaker, the fewer, and the lighter. The more able that we be to undergo troubles, the more will the Lord exercise us with troubles, but the feebler that we be to bear them, the fewer shall we have.  
Fourthly, because they have many blessings. For the more favours that they do receive from the Almighty, the more are they spited at here in this wretched world: and the more do the wicked oppose and set themselves against them, to their utter ruin and overthrow, if it may be. Because the Lord had respect unto Habel and to his offering, but unto Cain and his offering, he had no regard. Cain was exceeding wroth, and his countenance fell down, and afterwards he rose up against Habel his brother, and slew him. 
h Genes. 4.4.5.8  In like manner, because Isaac waxed mighty, and still increased, till he was exceeding great: (for he had flocks of sheep, and herds of cattle, and a mighty household,) therefore the Philistims had envy at him: insomuch that the Philistims stopped and filled up with earth, all the wells which his Father's servants digged in his Father Abraham's time. And Abimelech the King also said unto him, Get thee from us, for thou art mightyer than we a great deal. 
i Genes. 26.13.14.   
Fiftly, because they have many exercises of holy religion. For as Daniel was troubled and cast into the lions den, because he did pray unto the Lord his God, contrary to the edict of the king. 
k Dan. 6.10.  And as the Apostles were apprehended and thrown into prison, because they did preach in the Name of Christ, contrary to the charge of their governors, the high-priests, and others, 
l Acts 5, 18.  So all those that shall be bowed at any time, in the practice of holy duties, and be earnest and fervent in setting forward the exercises of true religion, they shallbe sure to be assaulted with manifold troubles here amongst the sons of men.  
Finally, because they have many contentions in the world against sin for righteousness, and against the devil for their God. For as the word of God is in their hearts like a burning fire, shut up in their bones, which do make them weary with forbearing, and unable for to stay. 
m jer. 20.9.  And as they do testify of the world, that the works thereof are evil. 
n job. 7.7.  So the world and the devil do rage the more against them for the same. All were quickly up in a tumult against Paul, when he spoke against their idolatry, and by name condemned their gods Diana. 
o Acts. 19.25.  The jews could not hold when Stephen laid to their charge their great impiety, but their hearts braced for anger, and they gnashed at him with their teeth: yea, they gave a shout with a loud voice, and stopped their ears, and ran upon him all at once, and cast him out of the city, and stoned him. 
p Acts. 7.54.  And howsoever Herod did reverence john the Baptist, and heard him gladly, yet at the last he did imprison him, and caused his head to be cut off, because he told him of his faults, and said unto him; It is not lawful for thee to have thy brother's wife. 
q Mar. 6.18.  Thus you see the reasons why the troubles of the righteous are many. It is because their sins are many. It is because their enemies are many. It is because their graces are many. It is because their blessings are many. It is, because their exercises of religion are many. It is lastly, because their contentions against the world, the flesh, and the devil are many.  
Use. The consideration whereof is profitable unto us many ways. For first it may serve to comfort all such as have manifold afflictions and troubles here. They must not think the worse of themselves for the same, but rather the better. For the best of all commonly are most troubled, as we may see by the example of the Patriarches, of the Prophets, of the Apostles, of the Evangelists, of the martyrs, yea of Christ himself, who was to be despised, and to endure the shame of the cross, before he could be glorified. 
r Heb: 12.2.  And therefore let us remember what our Saviour doth say of this matter in the Gospel according to Saint Matthew, in these words. Blessed are you, (speaking to his disciples) when men revile you, and persecute you, and say all manner of evil against you for mysake falsely. Rejoice & be glad, for great is your reward in heaven; for so persecuted they the Prophets which were before you. 
s Matt. 5.11.12.  And let us also often think upon that which james hath in his Epistle, when he saith; My brethren, count it exceeding joy, when you fall into divers temptations, knowing that the trying of your faith bringeth forth patience; and let patience have her 
t jam. 1.2.3.4.  perfect work, that you may be perfect and entire lacking nothing.  
Ob: But here it may be objected, that a man may have many troubles, and yet be the child of the devil, according to David's saying: Many sorrows shall come to the wicked. 
v Psalm. 32.10.  And according to that which is recorded in the Revelation, in these words: And the fourth Angel powered out his vial on the Sun, & it was given unto him to torment men with heat of fire, and men boiled in great heat, and blasphemed the name of God, which hath power over these plagues: and they repent not to give him glory: And the fift Angel powered out his vial upon on the throne of the beast, and his kingdom waxed dark, and they gnew their tongue with sorrow, & blasphemed the God of heaven, for their pains and for their sores, and repent not of their works. 
w Re. 16.8.9.10   
An: It is true, but to make a difference, you must consider three remarkable points. The first is, the cause of their troubles. For the old saying is, Non poena, sed causa facit martyrem: It is not the punishment, but the cause that doth make a martyr. Some are like to Ishmael, of whom it is said, He shall be a wild man; his hand shall be against every man, & every man's hand against him. 
x Gene●. 16.12  Because they trouble others, therefore they have many troubles themselves. But if any be railed upon for the Name of Christ, they are blessed: and all those who suffer, not as a murderer, nor as a thief, nor as an evil doer, nor as a busy-body, in other men's matters, but as a Christian, they are happy, & need not to be ashamed, but may glotifie God in that behalf. 
y 1. Pet. 4.14.15.16.  The second, is the manner of bearing their troubles. For righteous persons do quietly undergo the same, and bless the Lord their God in the midst thereof, saying with old Ely, It is the Lord, let him do what seemeth him good: 
z 1. sam. 3.18.  With valiant David, carry the Ark of GOD again into the City, if I shall find favour in the eyes of the Lord, he will bring me again, and show me both it, and the tabernacle thereof. But if he thus say, I have no delight in thee, behold, here am I: Let him do to me as seemeth good in his eyes. 
a 2. sam. 15.25.26.  And with patiented job; Naked came I out of my mother's womb, and naked shall I return again: the Lord hath given, and the Lord hath taken it: blessed be the Name of the LORD. 
b job. 1.21.  But ungodly persons do break out exceedingly, and not only seek unlawful means to help themselves in their troubles: as Saul resorted to the witch of Endor, 
c 1. Cor. 10.13.  and many inquire at them that have a spirit of divination, and at the soothsayers, which whisper end murmur, forsaking the living, to go to the dead, and the Creator, to go to the creature: 
d Esay. 8.19.  But they also storm and rage now and then like madmen, and withdraw all their trust from the Lord the fountain of all happiness, not praying unto his Majesty for succour and help, but rather blaspheming his glorious name, with their lewd & wicked tongues; as was observed a little before out of the Revelations. The third and last is the end, what fruit doth follow: upon their troubles. For the godly are bettered by them, but the wicked are not. David & other righteous men received goodness from them, as was proved before: but Saul and other ungodly wretches remain still in their sinfulness notwithstanding them; yea by them they grow worse and worse, according to Paul's words, when he saith; Yea, and all that will live godly in Christ jesus shall suffer persecution. But the evil men and deceivers shall wax worse and worse, deceiving, and being deceived. 
e Mi. 27.3.12.13.  Whereunto agreeth that which the prophet Esay hath in these words; they have forsaken the Lord, they have provoked the holy one of Israel to anger, they are gone backward. Wherefore should you be smitten any more? for you fall away more and more, the whole head is sick, and the whole heart is heavy. 
f Esay. 1.4.5.  Now to conclude this point, if the cause be holy for which you suffer, if it be for God and a good conscience, and not for your own defaults or foolishness: if secondly, you take your troubles quietly, and possess your souls with patience in the midst thereof, relying only upon God, and using no unlawful means for your help therein: if lastly you be amended and made better by such chastisements as are laid upon you, so that now you do become more devout and religious in the whole course of your lives then ever you were before, you may assure your souls that your case is good, and think the better of yourselves for these your troubles, and not the worse. They must be so many pledges and seals to you of your everlasting happiness.  
Secondly, seeing the troubles of the righteous are many, righteous persons have need of great patience, a little part or portion thereof will not serve their turns. And therefore let all those who intent to be righteous indeed, endeavour to the uttermost of their power, to attain to a good measure of patience, which is like a privy coat upon the soul to save it; a marble pillar in the house to uphold it; a strong post under the tree to stay it: a precious balm about the head to heal it: and a two edged sword in the hand to defend it. Doubtless Samson never gained so much by his hair upon his head (and yet when his hair was on his head he did always overcome, and was never overcome) as we shall gain by patience to help us in all our troubles. For this will be a general salve to us for all our sores, and as the lid about the eye is made to shut and open to save the eye, so this is placed in our souls by the Lord, to guard and keep our souls. For as a light burden borne at the arms end, weigheth heavier by much, than a burden of triple weight, if it be borne upon the shoulders, which are made to bear. So if a man set impatience to bear his cross, which is not fit to bear, it will start and shrink, and let the burden fall on his head, like a broken staff, which promiseth to help him over the water, and leaveth him in the ditch. But if you put it to patience, and set her to bear it, which is appointed to bear, she will undergo it, and carry it away as nothing. For she is like the hearty spies, that came from Canaan, and said; Surely, the Lord hath delivered into our hands all the land, for even all the inhabitants of the country, faint because of us. 
g joshua. 2. 2●.  Or like to Caleb, that stilled the people before Moses, and said, Let us go up at once, & possess it. For undoubtedly we shall overcome it. 
h Numb. 13.31  So patience doth evermore heart us on against all troubles that may be, and persuade our hearts that we shall overcome them well enough in the end. She doth tell us, that it is nothing to fast, nothing to watch, nothing to read, nothing to labour, nothing to be envied, nothing to be slandered, nothing to be buffeted, nothing to be imprisoned, nothing in a word to be racked, or to be put to death for the Lords cause. She doth assure us, that we shallbe more then conquerorstherin, according to Paul's words, in his epistle to the Romans, 
i Rom. 8.37.  Labour than I beseech you for patience, and follow the Apostles counsel in this respect, when he saith: Be patiented therefore brethren unto the coming of the Lord; Behold the husbandman waiteth for the precious fruits of the earth, and hath long patience for it, until he receive the former and latter rain. Be ye also patiented therefore, & settle your hearts, for the coming of the Lord draws near. 
k jam. 5.7.8.  And surely, he that wanteth it, is like a man that standeth trembling in the field without his Armour, because every one can strike him, and he can strike none again. The least push that is, of disgrace, or of loss, or of sickness, or of poverty, or of pain, doth trouble those persons more, which have not patience to bear the same, than forty trials can move such as are armed with patience to undergo them, like a golden shield in their hand, to break the stroke of every cross, and to save the heart, though the body suffer. For while the heart is whole, all is well. A sound spirit (saith Solomon) will bear his infirmity, but a wounded spirit, who can sustain it? 
l Prou. 18.44.   
Lastly, considering the afflictions of the godly are many, we that are godly, must never promise to ourselves peace & quietness here, but after one trouble, we must still look for another; saying with the Poet, Finis alterius m●li. gradus est futuri: the end of one evil, is a step towards another. Many do deceive themselves with vain hopes in this respect. They think that all shallbe well with them, that they shall have the Sun evermore to shine upon them, if they can but rid themselves out of their present troubles. But let them mark it well, it shall not be so; oh my brethren, suppose you were as wise as Solomon; as strong as Samson; as warlike as David; as meek as Moses; as lovely as jonathan; as beautiful as Absalon; as rich as Croessus; as great as Assuerus; as swift as Asahel; as free born as Paul; as noble as Foestus; as big as Goliath; as patiented as Ioh; and as wise as Christ himself: yet you shall have troubles still during your lives, so long as any of you shall breath with any life. As the life of Christ your Lord and master was a warfare upon the earth, so your lives that are Christians, must be a warfare upon the earth. Here we live in a sea of troubles. The Sea is the world, the waves are calamities; the Church is the ship; the anchor is hope; the sails are love; the Saints are passengers; the haven is heaven; and Christ is our Pilot.  
Now when the Sea can continue without waves, the ship without toss, and passengers not be sick upon the water, then shall the Church of God be without trial, but not before. Therefore I beseech you, beloved in the Lord, promise yourselves no security in this world, but look still for troubles: and when you have slain a lion, look for a bear: and when you have killed the bear, look for a Goliath: and when you have overcome Goliath, look for a Saul: and when Saul is wounded to death, look for the Philistims: that is, when you have overcome one trouble, or vanquished one enemy, look still for an other trouble, and for an other enemy, and that until you die, and the spirit return to God that gave it.  
Object. True it is, that God hath not appointed to all his children, a like measure of troubles, but to some more, and to some less: to some after one manner, and to some after an other. Yet all must have them, & all must continue in the having of them, without starting from his Majesty. For none must look to be more nicely or daintily handled, than the very natural Son of God himself was, who was the only darling, and the best beloved of his Father. Yet for all that, his whole life here upon the earth, was nothing else but a continual cross. And therefore let this be our daily meditation, that when we have borne one trouble, we do prepare our hearts to bear an other, & evermore to look for new troubles, so long as we live here in this world, like new men. And so I leave the misery of the righteous, and come to his deliverance from his misery, But the Lord delivereth him out of them all.  
Here are two points to be stood upon. The person, who doth deliver the righteous, and the thing, from which the righteous is delivered. But because the time is well near spent, & Idfrustra fit, per plura, quod fieri potest per pauciora, That is done in vain by more things, which fewer to perfection brings; I will conjoin them both together, and from thence deliver unto you this doctrine, 
JEHOVAH  that there is no trouble which the righteous have, but the Lord doth deliver them out of the same. This you may see by jeremies' words, when he saith: For the Lord will not forsake for ever, but though he send affliction, yet will he have compassion, according to the multitudes of his mercies: o Lord thou hast maintained the cause of my soul: and hast redeemed my life. 
m jam. 3.31.32.58.  This you may see by Esayes words, when he saith, I will not contend for ever, neither will I be always wroth. I have seen his ways, and will hear him. I will lead him also, and restore comfort unto him, and to those that lament him. I create the fruits of the lips to be peace: peace unto them that are a far off, & to them that are near (saith the Lord) for I will heal him. 
n Esai. 57.16.   
This you may see by David's words, when he saith, Behold his eye is upon them that fear him, and upon them that trust in his mercy, to deliver their souls from death, and to preserve them in famine. 
o Psalm. 33.18.  This poor man cried, and the Lord heard him, and saved him out of all his troubles. 
p Psal. 34.6.  The Lord preserveth the simple, I was in misery, and he saved me. Return unto thy rest o my soul, for the Lord hath been beneficial unto thee: because thou hast delivered my soul from death, mine eyes from tears, and my feet from falling, I shall walk before the Lord in the land of the living. 
q Psalm. 116.6.  The Lord upholdeth all that fall, and lifteth up all that are ready to fall. The Lord is near to all that call upon him: yea, to all that call upon him in Truth: he will fulfil the desire of them that fear him. He also will will hear their cry and save them. The Lord preserveth all that love him. 
r psal. 145, 14.18.   
Then they cried to the Lord in their trouble, and he delivered them from their distress, and led them forth by the right way, that they might go to a City of habitation. 
s psal. 107.6.7.  This you may see by Paul's words, when he saith: But thou hast fully known my doctrine, manner of living, purpose, faith, long suffering, love, patience, persecutions, and afflictions, which came unto me at Antiochia, at Iconium, and at Lystra, which persecutions I suffered, but from them all the Lord delivered me. 
t 2 Tim. 3: 10.11.   
Finally, this you may see by many particular examples, Abraham was in exile: Lot was in captivity: job was in bodily extremity: 
See more for this in my Sermons on the second psalm page. 24.  joseph was in prison: Moses was in the water: jeremy was in the dungeon: Daviel was in the Lion's den: jonah was in the whales belly: Mordecay was in the power of Hamon: Peter was in the gail: the three children were in the burning furnace: and Israel was in the bondage of Egypt: yet all these were delivered, and came out of their troubles, every one of them. So that we may conclude this point with the saying of David, in these words: For the Lord loveth judgement, and forsaketh not his saints, they shall be preserved for evermore: mark the upright man, and behold the just, for the end of that man is peace; the salvation of the righteous men shall be of the Lord, he shall be their strength in the time of trouble, for the Lord shall help them, and deliver them, he shall deliver them from the wicked, and shall save them, because they trust in him.  
Ob. But here it may be objected, 
v psal. 37.28.37.39.40.  that the righteous are not always delivered out of their troubles, but do now and then continue in them still, and do rather miscarry by them, than ever come out from them, considering that they die and perish through them.  
Ans. For answer hereunto, you must know three things; The first is, that God hath appointed times when to deliver his out of their troubles, as it is said in the Psalm, He sent a man before them. joseph was sold for a slave: They held his feet in the stocks, and he was laid in irons until his appointed time came, and the counsel of the Lord had tried him. 
w psal. 105.17.  The second is, that small and short troubles will not amend some, and fit them well, either for the worship of their God, while they be here, or for their own actual entrance into the kingdom of heaven hereafter, they are so seated in their sins, and so double died in their transgressions. And therefore the Lord is compelled as it were, for his own glory, and their good, to continue them still in their afflictions, until he hath renewed them, & made them tractable to his voice. 
Read more of this in my 1. sermon upon the second psalm,  The third and the last is, that these that end their lives by their troubles, are most of all delivered from their troubles, because than they are no more molested with any trouble, but presently do enter into their joy of rest, as john doth show, 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. 
x 1. Cor. 14.13.   
Reas. But to pass the doctrine, and the doubt which hath been moved against the doctrine, let us now come to the reasons of the doctrine, and search what are the causes why the Lord doth deliver the righteous out of all their troubles, who are subject to many troubles. In few words, they are four in number. The first is, because they love him, according to that which is in the Psalm, in these words, Because he hath loved me, therefore will I deliver him, I will exalt him because he hath known my Name, he shall call upon me and I will hear him. I will be with him in trouble, and I will deliver him, and glorify him with long life: I will satisfy him, and show him my salvation. 
y Psal. 91, 14  The second is, because he doth love them, and is bound unto them by his promise; according to that which is in Deuteronomie, in these words: The Lord did not set his love upon you, nor choose you, because you were more in number then any people: for you were the fewest of all people. But because the Lord loved you, and because he would keep the Oath which he had sworn unto your Fathers, the Lord hath brought you out by a mighty hand, and delivered you out of the house of bondage, from the hand of Pharach king of Egypt. 
z Deut. 7.7, 8   
The third is, because he is touched with their grievances, and all their troubles do trouble him, according to that which is in Esay, in these words: In all their troubles he was troubled, and the Angel of his presence saved them, in his love and in his mercy, he redeemed them, and he bore them, and carried them always continually. 
a Esay, 〈◊〉. 9  Hereunto add that  is in judges; His soul was grieved for the misery of Israel. 
b judge 〈…〉.  The fourth and last is, because he hath glory and honour by their deliverance, according to that which is in Ezechiel, in these words: But I favoured mine holy Name, which the house of Israel had polluted among the heathen, whither they went. Therefore say unto the house of Israel. Thus saith the Lord God, I do not this for your sakes, o house of Israel, but for my holy names sake, which you polluted among the heathen, whither you went. And I will sanctify my great name, which was polluted among the heathen, whom you have polluted, and the heathen shall know that I am the Lord; saith the Lord God, when I shall be sanctified in you before their eyes, for I will take you from among the heathen, and gather you out of all countries, and will bring you 
c ●● 16.22.  into your own land. Hereunto you may well join that which is in Esay, where he saith: For my Names sake will I defer my wrath, and for my praise will I refrain it from thee, that I cut thee not off. Behold I have fined thee, but not as silver; I have chosen thee in the furnace of afflictions: for mine own sake, for mine own sake will I do it; for how should my name be polluted? surely I will not give my glory unto another. 
d Esa. 48.9.10.11  So that his love, his promise, his feeling, and his glory, together with their love & goodness, do stir God up to help the righteous, and to deliver them out of all their troubles. The consideration whereof may afford unto us plentiful observations.  
Use. The first is, that God must have the praise and honour of all these deliverances, which the godly have at any time. They must ascribe nothing to themselves or to others therein, but all to God, as Moses did: 
e Exod. 15.1.  as Deborah did: 
f judg. 5.1.  as Samuel did: 
g 1. Sam. 12.8.  as David did: 
h Psalm. 12.4.  as jehosophat did: 
i 2. Chro. 20.26.  as Daniel did: 
k Dan. 6.22.  as Paul did: 
l 2. Tim. 3.11.  & as all must do, 
m Psalm. 107.16.  Praised be the Lord, said David, even the God of our salvation, which leadeth us daily with benefits, this is our God, even the God that saveth us, and to the Lord God belong the issues of death. Again he saith, praise ye the Lord, for his mercy endureth for ever. Let them which have been redeemed of the Lord, show how he hath delivered them from the hand of the oppressor, and gathered them out of the lands, from the East, and from the West, from the North, 
n Psalm. 6.68.19.  and from the South. And he doth often repeat this saying in the same Psalm: Let them therefore confess before the Lord his loving kindness, and his wonderful works before the sons of men. That is ever true, which is in Hoseah, where the Lord doth say; O Israel, one hath destroyed thee: but in me is thy help. 
o Hds: 13.9.  For this cause I beseech you (beloved brethren) let none of us sacrifice unto our own net, or burn incense unto our own yarn, but whensoever any of us are delivered out of any danger or distress, let us blessed the Name of the Lord our God for the same, and put that in practice, which is required of us by the prophet David, when he saith; Ye sons of the mighty, give unto the Lord glory and strength give unto the Lord glory due unto his Name, worship the Lord in his glorious Sanctuary. 
p Psalm. 29.1.2.   
The second is, that in all troubles the righteous must run to God, they must seek him out, and labour to have his favour and assistance. They must not look unto themselves, or rest upon their own strength: for they are weak, and unable for to help themselves. That which Christ said in one sense, is true in this. Without me ye can do nothing. 
q joh. 15.5.  Neither must they look to man, for all the world is against them. 
r joh. 15.19.  But they must look to the Lord their God, saying with Israel, Come, and let us return unto the Lord; For he hath spoiled, and he will heal us: he hath wounded us, and he will bind us up: after two days will he revive us, and in the third day he will raise us up, and we shall live in his sight. 
s Hos: 6.1.2.  Saying with jehoshaphat, when the Moabites, Ammonites, and the Idumeans of Mount-Seir came to battle against him; O our God wilt thou not judge them? For there is no strength in us to stand before this great multitude that cometh against us: neither do we know what to do, but our eyes are towards thee. 
t 2. Chron. 2.20.  Saying with David, Have mercy upon me o GOD, have mercy upon me, for my soul trusteth in thee, and in the shadow of thy wings will I trust, till these afflictions overpass, I will call upon the most high GOD, even to the God that performeth his promise towards me: He will send from heaven & save more from the reproof of him that would swallow me. Selah, God will send his mercy & truth. 
v Psalm. 57.10.  Saying with Asa, when the Aethyopians came against him with an Host of ten hundred thousand, and three hundred charets; Lord it is nothing with thee to help with many, or with no power: help us, o Lord our God: for we rest on thee, and in thy Name, are we come against this multitude, O Lord thou art our God, let not man prevail against thee. 
w 2. Chro. 14.11.  Saying with Herechia: O lord God of Israel, which dwellest between the Cherubims, thou art very God alone, over all the kingdoms of the earth: Lord bow down thine ear & hear: Lord open thine eyes, and behold and hear the words of Sanacherib, who hath sent to blaspheme the living God. Now therefore, o Lord our God, I beseech thee save thou us out of his hand, that all the kingdoms of the earth may know that thou o Lord art only God. 
x 2. King. 19.10.16.19.  Saying lastly, with the godly in the psalm, I lift up mine eyes to thee that dwellest in the heavens. Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the ha●d of her mistress: So our eyes wait upon the lord our God, until he have mercy upon us. 
y Psal: 123.1.2.  O my brethren, there is much gadding abroad, but I beseech you let us not wander, as others do therein. We must not with Pharaoh, rely upon enchanters: We must not with Saul rely upon witches: we must not with Asa rely upon physicians: we must not with Israel rely upon the Egyptians: we must not with jezabel rely upon Idols: we must not with papists rely upon the dead, or canonised saints: we must not with the worldling, rely upon the wedge of gold, or earthly wealth: we must not in a word with Goliath, rely upon our own strength or power: But we must rely upon the Lord our God. We I say, who are professors, who are Christians, who are the visible members of the Church, who are the true children of God, 
Gol.  even all we, I say must rely only upon the Lord our God, whatsoever others do beside. 
Sother. Ereptor.  Surely he only must be our Goel; our Soter; our Ereptor; that is, our Redeemer: our Saviour: our deliverer. He must be our strength, our refuge, our shield, our rock, our fortress, and the horn of our salvation. As David doth speak in the 18. Psalm, and 2. verse. And therefore I pray, let us do evermore as that good man did, who said: Whom have I in heaven but thee? & I have desired none in the earth with thee. My flesh faileth, and mine heart also but God is the strength of mine heart, and my portion for ever. For lo they that withdraw themselves from thee shall perish: 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 trust in the Lord, that I may declare all thy works. 
z Psalm. 73.24.   
The third is a comfort unto the righteous against all their troubels. Rejoice o daughter Zion (saith Zophonie) be ye joyful, o Israel; be glad and rejoice with all thine heart, o daughter jerusalem. The Lord hath taken away thy judgements: he hath cast out thine enemy, the king of Israel, even the Lord is in the midst of thee, thou shalt see no more evil: 
a Zeph. 3.14.  Fear not (said God unto Israel his people) for I am with thee, be not afraid, for I am thy God, I will strengthen thee, and help thee, and will sustain thee with the right hand of my justice. Behold all they that provoke thee, shall be ashamed and confounded, they shall be as nothing, and they that strive with thee shall perish. 
b Esa. 41.10.  Doubtless as David gave charge unto the soldiers, that they should not kill Absolom his son, though he sent them against Absolom to stay his rebellion: so God doth command crosses not to destroy his children, though he send them against his children, either to correct them, or to try them. And therefore as the viper leapt upon Paul, and leapt of again, so troubles leap upon the righteous and leaps off again, as though they had mistaken the party, and rapt at the wrong door. Look then how all the accusers went out, one by one, beginning at the eldest, even to the last, and left the poor adulteress woman alone only with Christ, there being not so much as any one left behind, either to condemn her, or to stone her with stones: 
c john. 8.9.  So do all troubles vanish away from the righteous, one by one, and leave them, safe and alone without one, either to vex them, or to destroy them with destructions. For be it, that the lawyer cannot deliver his client but from his strife: the Physician his patient but from his sickness: the master his servant but from his bondage: the father his child but from his poverty: the tutor his scholar but from his ignorance: the captain his soldier but from his wounds: yet God can and will also deliver his from all their troubles whatsoever. And howsoever these their troubles do come in a thousand ways, like waters through many grates, yet he can and will also meet with them all. For he can work, & doth also often work, by means, without means: and contrary to all means.  
By means, yea by weak means, he saved Israel, when he overthrew the innumerable army of the Midianites by Gedeons' three hundred men. 
d judg. 9.7.  By means, yea by weak means, he saved Saul and his people, when he slew a garrison of the philistines by jonathan, and his armorbearer. 
e 1. Cor. 14.  By means, yea by weak means, he saved Lot, when he conquered Chadorlaomor, & three other kings with him, by Abraham and his family. 
f Genes. 14.  Lastly by means, yea by weak means, he saved the nation of the jews, when he destroyed Goliath by David. Sisera by jael, and Abimilech by a woman. 
g 1. Sam. 17. jud. 4. & 9   
Without means he saved jehosophat and his people, when he himself did overthrow the Moabites, the Ammonites, and them of mount Seir, which made war against them. 
h 2. Chron. 20.  Without means he saved Moses and his people, when he himself drowned Pharaoh and his army in the red sea, pursuing after them: without means he saved Ezechiah and his people, 
i Exod. 14.  when he himself slew the huge army of the Assyrians, who came with a purpose to destroy them. 
k 2. King. 17.  Lastly, without means he saved Elisha, and his man, when he himself smote with blindness the Syrians, who besieged Dothan, the city where the prophet was, and came to take him. 
l 2. King. 6.   
Contrary to all means, he saved the three children from burning, being in the fire. 
m Dan. 3.  Contrary to all means, he saved jonah from consuming, being in the Whale's belly. 
n Ion●● 2.  Contrary to all means, he saved Daniel from devouring, being in the Lion's den. 
o Dan. 6.  Finally, contrary to all means, be saved the Isralites from drowning, being in the bottom of the sea. 
p Ezod. 14.  Wherefore my beloved brethren, faint not whatsoever your troubles be, but be of a good comfort, and cheer up your hearts in the Lord, & doubt nothing, but all shall be well with you in the end. Oh say with David, when your hearts are disquieted, Why art thou cast down my soul? and why art thou disquieted within me? wait on God, for I will yet give him thanks, he is my present help and my God. 
q Psalm. 42.11.  Doubtless he will come, he will come, wait but a little, and you shall see your deliverance. And so I conclude this worthy observation with the prophets needful exhortation, in these words: Hope in the Lord, be strong, and he shall comfort thine heart, and trust in the Lord. 
r Psalm. 27.14.   
The fourth and last, is an Instruction to the world, to warn them in their evil courses, that they go not about to trouble the righteous, and to qualify them in their joyful mirth, that they do not exult too much in the misery of the righteous. For seeing that the Lord will deliver the righteous out of all their troubles, it is a great folly for the world to go about to trouble them, and a greater vanity in them to rejoice at their troubles, as though they should continue ever in their troubles, and never see an end of their troubles. Here, here, let the wicked remember what is in Zophonie, when the Lord saith, After a certain time will I gather the afflicted, that were of thee, and them that bear the reproach for it: behold at that time I will bruise all that afflict thee, and I will save her that halteth, and gather her that was cast out, and I will give them praise, and fame in all the lands, of their shame. 
s Zoph. 3.18.19  Here, here, let the wicked remember what is in Esay, where the almighty saith: But thus saith the Lord, even the captivity of the mighty shall be taken away, and the prey of the tyrant shall be delivered, for I will contend with him that contendeth with thee, and I will save thy children: And will feed them that spoil thee with their own flesh, and they shall be drunken with their own blood, as with sweet wine, and all flesh shall know, that I the Lord am thy saviour and thy redeemer, the mighty one of jacob. 
t Esai. 49.25.26  Here, here, let the wicked remember what is in the proverbs, when Solomon saith, The righteous escapeth out of trouble, and the wicked shall come in his fleede. 
v Pro. 11 8.  Again, the wicked shall be a ransom for the just, and the transgressor for the righteous. 
w Prou. 21.18.  Here, here, lastly, let the wicked remember what is in Micha, when the prophet saith, Rejoice not against me, o mine enemy; though I fall, I shall arise when I shall sit in darkness, the Lord shall be 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. Then will he bring me forth to the light, and I shall see his righteousness. Then she that is mine enemy, shall look upon it, and shame shall cover her, which said unto me, where is the Lord thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets. 
x Mic. 7.8.9.10.  Hitherto you have had, well-beloved in the Lord, such things only, as concerned my text, and which in a general manner flowed out of the same for the good of us all. But now I pray give me leave in a few words to make some particular application thereof unto that honourable and most worthy person, our most high and mighty king, for whose sake we are here this day assembled together. You are not ignorant how his troubles have been many: neither are you ignorant how his deliverances also have been many. Out of all doubt, that which David doth here say, his Majesty may truly say: Many are the troubles of the righteous, but the Lord doth deliver him out of them all. For he hath had good experience of them both in his own person. But not to speak of all, but only of one thing amongst them all: You know, that as upon this day heretofore in Scotland, his Highness was near unto his death, but the Lord did deliver him from that his death. Alexander Ruthwen, one of the Gowryes, the Earls own brother, through a wicked train, drew his Ma: into a little study, in the Earls own house, the plotter of that treason: to the which none could come for his rescue, it was so far remote, and so many doors were fast locked betwixt them. In that study he had set a man with a weapon, a dagger at his girdle. They three only being now in the study, and the studdy-doore fast locked upon them, Alexander put on his hat on his head, and drawing the dagger from that other man's girdle, held the point of it to the King's breast, avowing now that the King behoved to be in his will, and to be used as he list, swearing many bloody oaths, that if the King cried one word, or opened a window to look out, that dagger should presently go to his heart, affirming that he was sure, that now the King's conscience was burdened for murdering his father.  
Behold, here was one part of his highness trouble. Now mark how the Lord did deliver him from the same. First, he made the man there set, to do nothing but to tremble and quake, and to beg Alexander (for God's sake) not to meddle with his Majesty, nor to do him any harm. Secondly he stayed Alexander, that he thrust not at all at the King with his weapon. Thirdly he put into the K: mouth such an holy and powerful speech, and directed his tongue, with such a persuasive language, that Alex: himself appeared to be somewhat amazed, and uncovering his head again, swore and protested, that his majesties life should be safe, if he would behave himself quietly without making noise or crying: & that he would only bring in the Earl his brother, to speak with his Majesty. And so he went forth unto his brother, looking the door behind him, and leaving his Ma: with that man he sound there before him. To proceed, back again comes Alex: to the King, with a sword at his side, after that he had talked with the earl his brother; and at his incomming to his Majesty, he did cast his hands abroad in a desperate manner, and said, he could not mend it, his Majesty behoved to die: And with that, offered a garter to bind his majesties hands, with swearing, he behoved to be bound.  
Behold, here was an other part of his highness trouble, now mark how the Lord did deliver him from the same. First, he caused the man that remained with the King, to do nothing against the King, as before, but in the absence of Alexander, when he went to talk with his brother, He opened the studdy-window at the request of the K: which was a benefit unto the King. Secondly, he did so besotte Alexander, that he left the study door unlocked, at his coming in at this time for haste, & did not go about to kill the King with his weapon, but to bind him with his garter. Thirdly, he gave that strength and ability to the King, that he was hard enough for Alexander, & with struggling drew him out of the study. Fourthly, he directed the King's train to come under the study window, at the same time, when the King and Alexander were gripping together, who heard and knew the King's voice, crying out, that they were murdering him, in that trasonable form. Fiftly, he moved the said K: train to retire, and in returning, he caused some of them to hit upon an open way (which was a turn-peck-doore, provided only for the Earl and his servants, as appeared for that purpose. For ever before it was wont to be shut, and was only then left open) to come immediately to the King. Lastly, he caused Sir john Ramsey (after he was entered into the chamber, and had found his Mai: and Alexander struggling together) to strike Alex: with his dagger, some two or three times: & taking him by the shoulders, to throw him down the stairs: who was no sooner shut out at the door, but was met by Sir Thomas Erskin, & Sir Hugh Hereis, who there upon the stairs ended him. To conclude this point, no sooner could the said Sir Thomas Erskine, & Sir Hugh Hereis with an other servant enter into the chamber where his Majesty was, but that the said Earl of Gowrie (before they could get the door shut) followed them in at the back, having cast him directly to come up that privy passage, as is before said, who at his first entry, having a drawn sword in every hand, and a steel bonnet on his head, accompanied with seven of his servants, every one of them having in like manner, a drawn sword, Cried out with a great Oath, that they should all die as Traitors.  
Behold here was an other part of his highness trouble: now mark how the Lord did deliver him from the same. First he moved the hearts of his servants to shut his majesty back into the little study, and the doord shut upon him, that so he might be put in safely from all strokes. Secondly he gave them that courage and strength, that though they were but four against eight, yet they durst encounter with the earl and his servants, and after many strokes on all hands got the victory of them, the said Earl of Gowrie being stricken dead with a stroke through the heart, which the said Sir john Ramsey gave him, without once crying upon God, and the rest of his servants dung over the stairs with many hurts. So let all thine enemies perish o Lord; but they that love him shall be as the sun, when he riseth in his might.  
The victory thus going on his majesties side, he being now safe, and his enemies being destroyed before him, (howsoever they were many, even to the number of some three or four score, and his company was but small, not above fifteen persons in all, who also were without any kind of armour, except swords, no not so much as daggers and whingers) down he falls upon his knees in the midst of his servants, who also kneeled round about him, even immediately before he came out of the chamber, and with his own mouth he thanked God for that miraculous deliverance and victory: assuring himself, that God had preserved him from so desperate a peril, for the perfitting of some great work behind to his glory, and for procuring by him the weal of his people, that God had committed to his charge. The which being done, and the whole town of Saint john Stone being appeased, his majesty returned home, with the great joy, and love of all sorts of persons throughout the land, who triumphed exceedingly for his deliverance, and gave manifold thanks unto the Lord for the same. Wherein my beloved brethren, let us labour to parallel them, and strive rather therein to go beyond them, then in any sort to come behind them. O let us pray daily unto the Lord for him, and upon our knees give him most hearty thanks every day, because we do enjoy him. Gracious God, we beseech thee, cover him evermore under the shadow of thy hand, make him a chosen shaft, and hide him still in thy quiver. Let him rejoice ever in thy strength and in thy salvation, give him, o give him, his heart's desire, and deny him not the request of his lips, prevent him with liberal blessings, and set still a crown of pure gold upon his head. Give the nations before him, subdue the kings that rise up against him, give them as dust to his sword, and as scattered stubble to his bow. Let judgement also run down in his days, as waters, and righteousness, as a mighty river; yea let him feed his people according to the simplicity of his heart, and guide them by the discretion of his hands. Thus o Lord, thus o Lord, let it be done unto him, that so he may reign here with us many years prosperously, and with thyself in the heavens for ever triumphantly, to thy glory, and his everlasting happiness. Amon, Amen.  
But now to end all, and to speak a word or two unto you all by way of application, who are now my present Auditory. I beseech you (my beloved brethren) remember what now hath been delivered unto you. Though troubles fall upon you, yet shrink not, but stand fast, and quiet yourselves like men. There be many I confess in the world (I will not say amongst you) who fain would have a Church (as it were) of sugar, and a spouse of Roses. They would feed upon Manna, and tread upon velvet. In serving of God, they would be served themselves, and be made free from all afflictions. They love Canaan, but they loathe the wilderness. They like the crown, but they love not the cross. They are like james and john, who sought to sit in the seat of honour, but not to drink of the cup of afflictions. But the truth is, as you have heard, and you must believe it, The way to heaven is no easy way, it is not strewed with flowers, but it is a sharp way, it is set with thorns: and happily in your own experience you shall find that to be true, which the Prophet doth here say: Many are the troubles of the righteous. Yet be not discouraged at it. For first, though your troubles be many, yet you are able for to bear them. The●e is no more laid upon you, than you can carry. God is like a wise Physician in this case, who doth weigh his Drugs, and fit them according to our strength. We are afflicted on every side (saith Paul) yet are not in distress: in poverty, but not overcome of poverty: we are persecuted, but not forsaken: cast down, but we perish not. 
z 1. Cor. 4 8.  Secondly, though they be many, yet sometimes you are alone without them. As you have a time of fasting, so have you a time of feasting: as you have a time of mourning, so have you a time of laughing: as you have of sickness, so have you a time of health: as you have a time of shame, so have you a time of praise: in a word, as you have a time of misery, so have you a time of felicity. Thirdly, though they be many, yet they do not hurt you, but rather do you good: you come forth better often from them, than ever you went into them. Consider with yourselves how they set your wits to study, your conscience to examine, your memory to repeat, your will to affect, your heart to pray, your tongue to entreat, your ear to hearken, your foot to go, your hand to work, & every member to do his duty. Call to mind also, how they do cause you to seek knowledge, to understand God's promises, to seek Faith, to apprehend God's promises, to seek Hope, to wait for the performance of God's promises, to seek lastly Prayer, to hasten God to accomplish his promises. Fourthly, though they be many, yet you have deserved them: yea, more than that, you have deserved more than them. GOD hath not dealt with us (saith David) after our sins, nor rewarded us according to our iniquities. 
a Psalm. 103.10.  Fiftly, though they be many, yet you are not alone in them, but others are conjoined with you, in the partaking of them: yea, men and women, I doubt not in your own judgement, better than yourselves; as you may see in Matth: chapped 5.12. and in Peter, 1. Pet: 4.12.13. Lastly, though they be many, yet you shall not continue still in them, but come forth in time convenient from them, according to the latter part of my Text, But the LORD doth deliver him out of them all. Mark the word well, Out of them all. We startle at the cross often, because we are like the Prophet's servant, who did see his foes, but not his friends. We see our sore, but not our salve. Deliverance seems a far off like Abraham in the Heavens, as though it would never come so long as we be. But let us know, and ever remember for our comfort, that the Lord will come, and deliver us: And as Moses would leave no hoof behind him, when he was to deliver the Israelites out of Egypt: so when the Lord cometh to deliver us: who are his, he will not leave a trouble behind him, but rid us out of all our troubles. Comfort yourselves, oh comfort yourselves, I beseech you, with these sayings; And the God of all grace be ever with you all, to instruct you, to direct you, to defend you, to redeem you, to comfort you, to enrich you: and in a word, to bless and to save you, through JESUS CHRIST our SAVIOUR; to whom with the FATHER, and the HOLYGHOST, one Eternal GOD, and three distinct persons, be rendered, as is most due, all honour, all glory, all praise, all power, all dominion, and all thanksgiving, both now and evermore. Amen. Amen.  
FINIS.