since there began to be a Nation unto that same time 2. The strength of these grounds if any man will bee satisfied in the causes of the Churches troubleous times they are these Reason 1 First Meritoriously troublous times doe spring from the 4. Causes of the Churches troublous times sinnes of the Churches of God as the needle drawes on the threed so our sinfull dayes being upon us our miserable dayes there is nothing which doth enter men into sorrowes more than their sins sin is the mother and trouble the daughter there had never been a bad day or sad houre upon earth had not man sinned this is the Achan that troubleth Israel when Israel sinned then Psalm â—8 32 33 God consumed their dayes in trouble and brought them down Ahab meeting Elijah calls him the troubler of Israel the Prophet deales plainely and roundly with the King and tells him to his face that it was he and his Fathers house in forsaking the commandements 1 Kings 18. 18. of the Lord and following Baalim that troubled Israel Hence is it that God saith Make a Chaine for the Land is full of bloudy crimes the City is full of violence wherefore I will bring the worst of the heathen and they shall possesse their houses I Ezek. 7. 23. 24 25 26 27. will also make the pomp of the strong to cease and their holy places shall be desiled destruction commeth and they shall seeke peace and there shall be none mischiefe shall come upon mischiefe and rumor shall bee upon rumour the King shall mourne and the Prince shall be clothed with desolation and the hands of the people of the land shall be troubled I will doe unto them after their way and according to their deserts will I judge them reason 2 Secondly furtheringly troublous times do flow from the Malignant Party Satan and his angels Satan himselfe is full of rage and malice against the Church the glory thereof is his envie and therefore he doth put out himselfe in the power of the Dragon and in the policie of the Serpent to create what trouble hee can to the same hee is the great kindle Coale hee it was that stood at the right hand of Josuah the High Priest standing Zech. 3. 1. before the Angell of the Lord to resist him he it was that stood Rev. 12. 4. before the woman which was ready to bee delivered for to devoure the Child as soone as it was borne and hee is that Serpâ—nt ver 15. which cast out of his mouth wter as a floud after the woman that hee might cause her to be carried away of the floud when Satan is let loose and hath his houre he will set the whole world into combustion Nay wee have another Malignant party who are Rev. 2. â—â— the spirit and spawne of Satan men of prophane hearts and lives who doe act over the Devill and worke that businesse for him which hee cannot worke for himselfe I am sure where grace is wanting and prophannesse raigning there the spirit of spite and misery of disturbance is to bee found men desperately set on sin have imbitterd spirits against the quiet of the Church yea such an enmity is there betweene the two seeds that wicked men are alwayes bending their wits laying their plots and putting out themselves to disturbe the quiet in the land these are so set on sire of hell that they decline peace and delight in bloud and Warre Ishmael like they must have their hands against every man and Salamander like they love to live and lie in the fire Whence did all the tumults and uproares in Thessalonica arise Acts 17. 5 6. did not the unbeleeving Jewes who were moved with envie take unto them lewd fellowes of the baser sort a company of vagabonds and wicked fellowes These are fit instruments to trouble a Church and State and Kingdome I have observed that there are sixe things in wicked men making them troublous to Gods people 1. Their ignorance of the wayes and Religion of God These â— Things make wicked men to betroubl us Ioh. 1â— â—â— things will they doe unto you for my names sake because they have not knowne him that sent mee And again They shall put you out of the Synagogues yea the time commeth that whosoever killeth you will thinke that hee doth God service and these things will they doe â—â— 16. 2 unto you because they have not knowne the Father nor me Your blackest clouds and darkest nights do foretell the greatest storms and whâ—re ignorance and blindnesse doth most possesse the mind there is your greaâ—est opposition against God and his cause Paul was then a persecutor when hee was under ignorance 1 Tim. 1. 13. 2. Their Pride of spirit a spirit of pride is a spirit of contention a proud heart will set Kingdomes on sire if Haman cannot get the knee from Mordâ—câ—i he wil devise a bloudy decree against the Iewes if Herod and Domitian feare the loosing of their Crowns and Honours they will command that all those who are of the stocke of David in Iwry bee slaine and if proud and accursed Prelates bee put off their Cushions and cast out from honours what mischiefes will they not further They will sell themselves to their shirts to recover their places through pride commeth contention 3. Their exceeding Covetousnesse of heart filthy luker and horrid cruelty are seldome disjoyned when Demetrius and the crafts men saw that the hope of their gaine was gone now they stirre against Paul and Sylas and raise a mighty storme in Maccdonia Acts 16. 19 20 21 c. can you imagine that those covetous wretches whose godlinesse is their gaine are idle at this day and doe not blow the Coale Certainely Covetousnesse which is the Roote of all evill must bee the cause of much trouble 4. Their envious spirits it was the spirit of envie in Caine 1 Iohn â— 12. which made him to murther his brother Abel and the Caldeans and Courtiers envying the advancement of Daniel and his fellowes above themselves devised a meanes to destroy them Dan 3. 8 6 3 4. 5. Their pronenesse unto Idolatry heate is not more inseperable to sire then cruelty is unto idolatry the love of Idols in all ages hath beene the Churches trouâ—le what stickling was there at Acts 19. 28. 34. Ephesus for Diana and we know that Iezabels Idols disturbed the kingdome of Israel 6. Their contentednesse with formality in Religion when men must have Religion in mans dresse and are taken up more with formes of godlinesse then the power of it this makes the times to be troublous and perillous 2 Tim. 3. 1 4 5. Out of all this you see that troublous times are from wicked men who never cease from troubling untill they dye these are Iob 3. â—7 the earewigs and the biting Fleas still troubling the state of Gods people Reason 3 Thirdly inflictingly the Churches troublous times arise from
miseries might gather feares and doubts that God had quite forsaken and forgotten her and that the tyde should never turne the Lord in the words read undertakes to give her upholdings of spirit saying And the Valley of Achor for a doore of hope q. d. Though my people by their sins have forfeited all my mercies yet my mercy shall give them mercies and whereas their miseries may make them fearing and despairing I will give to them such matter and ground of confidence that they shall have strong hopes in me and of my mercy and love unto them The words you see are a branch of the promised mercy of God unto his sinfull and afflicted people wherein we may take notice of two things 1. The thing or the mercy that God undertakes to give them and that is a doore of hope 2. The signe or token or the meanes which God takes up for the assurance of this mercy unto them and that is the valley of Achor For the first part in briefe I shall say thus much That in the 4. Sorts of doores Scriptures I reade of severall doores as 1. of Speech and utterance which is an open free mouth to preach the Gospell Praying also for us that God would open to us a doore of utterance Col. 4. 3. to speake the mystery of Christ 2. Another of faith which is the doctrine of the Gospell opening Christ to men and entring men into Christ God hath opened the doore of faith unto the Gentiles Acts 14. 27. 3. A third of opportunity and liberty which is a time and season put into a mans hand for the edifying of others and thus Paul saith A great doore and effectuall is opened unto mee 1 Cor. 16. 9. and againe When I came to Troas to preach Christs Gospell and 2 Cor. 2. 12. a door was opened to me of the Lord. 4. A fourth of hope which is the opening of a way for the raising up of the heart to an expectation The doore of hope What of mercy and reliefe notwithstanding the contrary desert of sin and the present sense of troubles when the soule is made to know that though its condition and state for the present is very miserable yet it is not only within the compasse and possibility of mercy and reliefe but shall in Gods time be admitted to the throne of Grace and Cities of refuge yea and it can look out and looke up to God in a waiting way for mercy this is the maine nature of the doore of hope In the second part we may take notice of 2. things 1. What is this valley of Achor this Achor was the first place of ground into which the Israelites came being gotten over Jordan as they went to take possession of Canaan we may reade where it did lie Jos 15. 7. It was that valley wherein Achan that troubler of Israel was stoned as you may reade Jos 7. 24 and verse 27. the word properly signifies a valley of consternation or trouble and here is one thing notable in this Achor what it signifies expression it is not said that I will give them a doore of hope in the valley of Achor that had been a wonderfull mercy but I will give them the valley of Achor for a doore of hope a speech fit for God to utter and which God only can make good 2. How this valley of Achor became a doore of hope which The valley of Achor a doore of hope in 5. Respects I conceive thus 1. As it was the first place on which they did set foot at the entrance into the hoped for Land when God brought them into this valley then their hopes began to be raised up that surely they should passe through the length and bredth of the Land of Canaan God having brought them hitherto he would also bring them further the beginnings of mercies are pawnes of further and greater mercies 2. As it was a place of rest and pleasure unto them after their troublesome passage through the Wildernesse and their trembling passage over Jordan this Valley was fruitfull and pleasant as we may reade in the Prophet Sharon shall be a fold of flocks and the valley of Achor a place for the heards to lie downe Esa 65. 10. in for my people that have sought me if God bring his people to pleasant and fruitfull conditions this must needs make them to pluck up their spirits and fill them with hopes through believing 3. As it was a place of divine pacification in this valley upon Josh 7. 27. that act of Ioshuahs and the peoples in stoning of Achan God is said to turn from the fiercenesse of his anger manifested towards Israel and at such time when God ceaseth to be angry with his people the heart cannot but gather hope 4. As it was the place wherein all the overthrowes of the Israelites by any of the Kings which came out to fight with them ceased for after they went out of this valley they conquered in all the battels which they fought 5. As it was the place of divine encouragement unto Ioshuah Josh â— â— 2. here it was that the Lordsaid to Joshuah feare not neither bee dismaid take all the people of Warre with thee arise and goe up c. Out of the whole I shall raise up this conclusion That God doth give unto his Churches and people a doore of Doctr. The Church under its troubles hath a doore of hope hope in their most miserable and distracted conditions As there is one doore which enters them into their sorrows and miseries so there shall be another doore which shall raise up their soules to an expectation of good and comforts God doth so order the matter with his that however their pressures are heavy and distractions many yet divine help and comfort shall appeare in a bending and bowing way towards them notwithstanding all that they shall suffer and endure the returne of good and comfort shall be both probable and possible unto them Note 1. That it is one thing to feare more evill under the feelings of some evill this doore of feare is the portion of the wicked and another thing to hope for good when men doe feele miserable evils To look upon evill is enough for feare there must be good else there can be no hope 2. That it is one thing to apprehend divine grace and mercy to be and that we are such who greatly need it and another thing to conceive a possibility of the same to a mans selfe many may look upon mercy and help in an absolute and simple way but few looke upon the same in a relative and reflecting way it is not enough to hope to see the thing that is good and relieving but it must withall see it as the thing which they must share in 3. That the doore of hope is not made by any creature it is God that doth create and bestow it And fourthly
is me misery hath befallen me it doth even melt and mourn my heart within mee I am a man undone to thinke of those evills which shall befall the Israel of God The spirit of pitie was not divided from the gift of prophesie ô that we could be inwardly afflicted and greatly affected with the miserablenesse of our times it is to bee feared that most men doe want sympathizing and grieving spirits 2. The Rhetoricall expressions of the trouble Troubles will make men Rhetoricall The Prophet is full and fit high and elegant in his openings of their sad condition in and under their captivity 1. He calls it a day noting the manifestation and duration of the season which was alotted for their sorrow and suffering 2. It is that day not an ordinary but a notable and remarkeable day even a day anciently decreed and frequently threatned 3. It is great and that in respect of the wrath which should be powred out and in respect of the miseries which were to bee endured both upon that day should for measure bee intended and for length extended 4. There is none like it this phrase sets the day by â— Sorts of dayes 1. Naturall 2. Sinfull 3. Sorrowfull it selfe as having no fellow Naturall dayes doe equall one ancther but sinfull and sorrowfull dayes doe many times runne unequally though men may commit sinne enough in one â—ay to make them eternally miserable yet one dayes wickednesse both materially and circumstantially may exceed all the rest of a mans dayes and though sufficient to every day is the sorrow thereof yet some dayes of misery may exceed all other dayes for bitternesse here is intimated unto us that their misery should bee unmatchable by any foregoing president of misery if that they should call to mind what they endured in times past and compare it with the present suffering it should seeme as nothing and indeed they found it to be so for the people under their captivity Lam. 1. 17. are brought in thus complaining Is it nothing to you all yet that passe by behold and see if there be any sorrow like to my sorrow which is done unto mee wherewith the Lord hath afflicted mee in the day of his fierce anger 5. It is even the time of Jacobs trouble whether we take the A twosold Iacob words personally for the man Iacob or mystically for the Nation of the Iewes the seed of Jacob and the Church of God wee cannot faile of the mind of God in the Text It is true that Jacob in his owne person from the wombe to the tombe was a man of troubles himselfe saith few and evill have the dayes of the yeares of my life beene And had the time of their captivity been filled up Genesis 47 9 with those kinds of trouble wherewithall God exercised Iacob they should have had misery enough and it is as true that the Churches and people of God wanted not their troubles when they were carried into captivity troubles entred them into and troubles continued with them under their captivity There are these tenne things which will make evident unto us that the time of Jacobs captivity was a troublous time 10 Things making the time of Isâ—aels Capâ—ivity a time of trouble First they were Warring and fighting times it was a day of battell a time of Sounding the Alarum striking up of Drummesand of arming one Nation against another on came the Babylonians and the Caldeans with a mighty Armie against the Nation â— Kings â—4 10 11 of the Iewes and they did actually wage warre with them Now we know that where God raiseth up Warre there the times must needs be full of trouble it was said of old Tubellum causa malorum all evills are conceived in the wombe of War alas for the day of Warre for in those times there was no peace to him that went 2 Chro. 15. 5 6. out nor to him that came in but great vexations were upon all the inhabitants of the Country c. When coveteousnesse pride discontent malice envie and desire of revenge shall bring in that unruly beast * Bellum a bâ—llâ—a dictum Silent leges inter aâ—ma War what can be expected but * Râ—â—â— sidâ—s pietasquâ— vâ—â—â— qâ—i castra seqâ—â—â—tur that Lawes should cease Religion it selfe bee laid aside and all manner of villany bee committed Secondly they were affrighting and trembling times even times over-whelming and fainting the spirits of me and women I say that in the day of captivity the people were terribly shaken God did appoint over tâ—em tâ—rror as a judgement Now Levit 26. 16. â—â—a â—3 1â— their hearts did meditate terror the noise without begat terror within now their stout spirits did faile and faint being as the heart of a Woman under her pangs they stood shivering and Ierem. 4â— 22. quaking before their misery and were enclosed with terror as was Pashur who was terror round about now trembling and fearing times must needs be troublous times Ierem. 〈…〉 Thirdly they were flying and pursuing times the Jewes were as a Partridge hunted by the Fowler upon the mountaines As they could not withstand the strength so they could not endure the Iamen 1. â— sight of their enemies Ierusalem was made to hot for them they were forced to leave their owne houses and their owne Country and to flee from place to place and knew not whither to betake themselves for safety the enemy did so â—agerly pursue them now being in this flying posture it could not but be a troublous time Fourthly they were scattering and dividing times their captivity was their dispersion now husbands were divided from Ierem. 40. 12. their wives fathers from their children and one friend from another and knew not what was become one oâ— another one runs East another runnes West a third North a fourth South wandring up and downe and it may be never seeing the faces each of other againe this makes it a trouble in deed when Husband and Wife Father and Children shall be all under one roofe and in one Towne and upon a sudden when they least thinke thereof to be parted one from another and to bee no way helpefull one unto another and it may be never to heare one of another Fifthly they were rebuking and scorning times now Iacob lay under the reproachand contempt of the foolish The children Iob 30. 8 9. of fooles and the children of base men that were viler then the earth made the Iewes their song and by word such as did sit in the Psalme 69. 12. gate spake against them and they were the song of the druâ—kards the enemies laughed thâ—â— to scorne and had them in derision all the day long they abused them by word and gestures and actions O what gybing and jearing What nodding of heads making of faces hissing of voyces and clapping of hands was to be heard and seene among their enemies the brethren tell Nehemiah
heard of the distresses and distractions of his brethren This is the great sinne of England that men looke upon the troubles of the times with a regardlesse eye Irelands miseries and ENGLANDS miseries are not laid to heart there are these evills under the Sunne I wish that I could not charge them upon many 1. One is to grieve at the Churches prosperitie Ezra 4. Nehemiah 4. 2. A second is to rejoyce in their misery as Psalme 137. 3. Obad. ver 12. 3. A third is to be given to mirth and pastime when the Churches are in heavinesse as it is written that the King and Haman sate down to drink but the City Shusan was perplexed Hest 3. 15. It is noted of the French that when the Gothes came in upon them they were without sense and feeling of their brethrens calamities the Historian saith Confundebatur vox morientium â—alvâ—anus de dei â—ubernati lib. 6. vox bacchantium vix discerni poterat plâ—bis ejulatus qui fiebat in bello sonus populi qui clamabat in circo c the voyce of the dying could hardly be distinguished from the rorings of the drunken then when the people who were without the City cried out for feare of the enemy those who were within the City made a noise at their sports I doubt that wee have too too many like those Gallants of old who would Crown their heads with rushes when the Kingdom and Common-wealth was in great troubles our feasting and dancing and gaming doth witnesse against us 4. A fourth Is not to mourne for the Churches miseries men have hard and stony dead and sencelesse hearts even like to the Priest and Levite who passed by the wounded man and had no compassion on him 5. A fifth Is to seeme to mourne and yet not to mourne for the troubles of the Churches we have too too many funerall and formall mourners among us men who are Clouds without waters happily upon notice of the Churches troubles they can weepe but they doe not mourne alwayes teares from the eyes doe not argue mourning in the heart Ishmael could weepe as he went and yet â—erem 41 â— hee grieved not at the miseries of Sion and Ierusalem and it is recorded that Iulius Caesar did shed teares for Pompeys death which hee himselfe caused it is no new thing for to finde a teare in the eye and joy in the heart surely most of us are too sudden too shallow too short and too open in our mourning which doth shew it to be wholly formall beloved let me intreat this of you let no Church of God bleed but do you bleed with them weepe with them that weepe weepe over Ireland weepe over England goe and say with the Prophet I will waile and howle I will goe stript and naked I will make a wailing like the Mich. 1. 8. 9. Dragons and mourning as the Owles for her wound is incurable for Meanes to bee mourners it is come into Judah he is come unto the gate of my people even to Jerusalem and that you may do this get a soft and tender heart a heart that can truely mourne for your own sins 2. Get a publike spirit that can look abroad and make the Churches 2. cause and condition its owne Vse 5 Fifthly This may worke upon us to take notice with thankefulnesse of the peacefull times which God hath continued unto us of this Land when other Nations and kingdomes have had their trembling and troublous times we have by free grace enjoyd Halcion Mâ—ns sinne aâ—â— peacefull time dayes had we layd under the miseries of Germany France and Ireland we would this day have prized our peace at an high rate this is our great sin 1. That wee doe not take notice of our owne times of peace and look upon the same as a great outward mercy which continueth many choice things unto us 2. That wee doe not make a right use of our long enjoyed peace we have abused our good dayes by running into all manner of riot and falling into severall divisions and contentions England hath made her peacefull times her sinfull times the mildest Winters and Springs do not more bring forth the worst and most of weeds then our peaceable and quiet times hath occasioned the committing of most foule and terrible sinnes wee have tainted our selves exceedingly in so much that God might say of us ease Prov. 1. 3â— slayeth the foolish and the prosperity of fooles destroyeth them it is a sad thing to have peace and to grow weary of it or worse by it this will soone expose a Nation unto troublous times Vse 6 Sixthly Let us take heed of hastning our selves unto these troublous times ô that wee could in Iacobs troubles see what may befall us cui-vis potest accidere quod cuiquam potest althings fall a like to all and it hath never beene the happinesse of any one particular visible Church long to stand in outward peace and beauty I thinke God hath made this kingdome the miracle of the world for standing peace and may he not make it as miraculously miserable by times of trouble and what if God should doâ— so Oh the misery of England my heart bleeds to thinke of the greatnesse of that day as warres and troubles come in all outward mercies and comforts would goe out the withdrawing of the Sunne makes the night the absence of a good temper casts the body iâ—to weaknesse and if our peace bee gone then the high wayes will bee un-occupied the travellers will walke in by wayes 〈◊〉 5. 7. Townes will not bee inâ—abited Cities will bee left desolatâ— and the 〈…〉 Wâ—â—es of Sion will lament because no man commeth to the solemns feasts now the Church will bee under a Cloud scarcely visible and Religion will runne in ward as the juice and sap doth into the roote in times of winter now Parents shall bee deprived of Children Children of Parents Husbands will be scattered from Wives and Wives from Husbands the enemy will sacke and spoile rob and slay ravish and desloure nothing shall bee our owne but heavinesse and distresse with Germany we shall bee a field of bloud and with Ireland a spectacle of misery Oh what mournings will bee in our streetes and what sadnesse in our hearts what blacknesse in our faces and what desolations in our kingdomes you may thinke more than I can speake a sad Tragedie will beacted Oh that we would feare these troublous times before wee feele them and that now we would take that course which might prevent the falling downe of this bloudy cloud hanging over our heads Brethren learne 1. To get off the guilt of all those Land troubling sinnes which Meanes to prevent troublous times are among you you must overthrow that which will overthrow all our mercies and all our hopes if the guilt of Englands Idolatry Cruelty contempt of Ordinances unfruitfulnesse under the meanes of grace Carnall security embracing
saved by the Lord The Lord is my Deut 33 â—â— Exod. 〈…〉 Psalme 9â— 12. streagth and song and he is become my salvation God is my King of old working salvation in the midst of the earth when the Angell had spoken unto Daniel of the greatnesse of the miseries of the Church under Antiochus he saith and at that time thy people shall be delivered 2. By thâ—se confirming grounds First In God there is every thing which may make for the salvation of his peoâ—le out of troublous times As 1. Might and power he is one able to save Esa 63. 1. Our God whom we serve is able to deliver us from the burning fierie furnace Daniel 3. 1â— Yea so omnipotent is God that nothing is able to withstand his power in saving his out of trouble and therefore it is often said that with a mighty and a strong hand even as it were by force of Armes hee brought them out of the house of bondage 2. Mercy and Love unto his Churches and people God doth not cease to love his when they are in Captivity and Calamity his bowels are troubled for them and therefore he will surely have Ierem 31. â—â— mercy upon them and deliver them had God no love in him not love unto his Churches then they might lie and rot in the prison but we know that he loves them with an unchangeable love they are his darlings deare and tender unto him and this makes him to arise to their deliverance Israel is my sonne even my first bâ—rne Exod. 4. 12. 13 let my sonne goe saith Moses to Pharaoh 3. Will and desire God is willing to save his people Loe this Esay 15 9. Daniel 3. 17. is our God we have waited for him and he will save us and hee wiâ—l deliver us out of thy hand O King God hath a readinesse of minâ— to succour and save his children out of troubles and what can hinder their salvation 4. Wisedome and skill the Lord knoweth how to deliver the godly â— Peter 2 9. out of temptations all wayes and meanes for salvation are to be found in God 5. Faithfulnesse and truth God hath undertaken to save and promised deliverance but upon Mount Zion shall be deliverance Obadiah v. 17. Zech. 8. 7 8. and there shall be holinesse and the house of Jacob shall possesse their possessions and againe thus saith the Lord of Hostes behold I will save my people from the East Country and from the West Country and I will bring them and they shall dwell in the midst of Ierusalem and they shall be my peoplâ— and I will be their God in truth and in righteousnesse 6. Care and providâ—nce as the generall care of God goeth along with all his Creatures so his speciall care and providence is held over his Churches and doth compasse them as the hills doe compasse Ierusalem hence it was that Noah had his Arke and Moses his basket or Cradle of Bulruâ—hes 7. Name and Title God is stiled in one place the Saviour of Ierem. 14. 8. Psalme 40. 17. 1 Chroâ— â—6 â—â— Psalme 65. 7. Israel in another place a deliverer and in a third place the salvation of his people now these Titles are made good in this Act of freeing his people and taking them out of their miserable conditions 8. Soveraignty and dominion God is Lord and King the ruler and over-ruler of all persons and actions men and devills death and the grave heaven and hell are at his disposall every condition 〈◊〉 45 â— of peace and trouble light and darknesse are his creatures all things stoore to him and are ruled by him now having this absolute command over all he can with a nod or a word make the Seas to give up their deâ—d and command deliverances for Iacob the creature shall bee so farre from resisting and opposing his will that it shall further and hasten the same and therefore it is that the Churches have their deliverance Reason 2 Secondly In the Lord Iesus who is the great and mighty Saviour and one that saveth his Churches spiritually and eternally be having saved them from the greatest danger by sin will also set out himselfe to save them out of the lesse danger by misery he is one that goes along with Iacob in all his troubles he it was that was Daniell 3. 25. in the burning furnace with the three Children hee was in the Ship with the Disciples upon the Seas and he is that Michael the Daniell 12. 1. great Prince which standeth up and standeth for the Children of thy people We may not conceive the Church to be under misery and trouble but Iesus Christ puts himselfe into its condition in their affliction he is afflicted Christ is persecuted when they are Isay 63. 9. Acts 9. 6. Hebrewes 4. 15. persecuted hee is an High Priest touched with our infirmitie and he will arise and shew himselfe to bee on his Churches side and doth never faile them in present assistance and seasonable deliverance all the dangers of the Church are but the awakenings of Christ and the calling of him forth unto their succour he will now be working for their good he saith for the oppression of my Church I will arise they shall not alwayes lie among the pots be in the graves and burne in the fire I will not alwayes stand looking Psalme 12. upon their miseries but will come downe rebuking their enemies and delivering their persons for they are my flesh and bone even such whom I tender as a man doth the apple of his eye Reason 3 Thirdly In the enemies and troublers of the Church I know that there is no will in them to further the Churches deliverance they are their oppressors and would still detaine them under bondage as wee may see in Pharaoh yet there is a necessity in respect of them that the Churches be delivered For 1. The â—ride of their heart must be taken downe 2. Their projects and purposes must be broken in pieces 3 They must returne with shame and dishonour 4. They must have their spirits filled with vexation and indignation Psalme 112. 10. Prov. 11. 8. 5. They must come into misery themselves and in a word 6. They must be made to confesse that great is the truth and it Zech. 12. 3. will prevaile strong is Christ and he will overcome heavie and burthensome is Ierusalem even such a stone that all that burden themselves therewith shall be cut in pieces Reason 4 Fourthly In the Churches themselves to make this cleare to you Note 1. That the Church of God is not made only for misery but misery is made for the Church miserable conditions are the proper portion of wicked men dangers are accidentall to Gods people and brought upon them for an end better and beyond troubles and therefore they must not alwayes lie under troubles 2. That the Churches of God under troubles and dangers are very praying we see
and all is lost Religion is lost Liberty lost estates lost yea and the glory of England lost Vse 3 Thirdly Let us expect and waite for the deliverance of Iacob in a praying and believing way what though the Churches miseries are great grievous and of long continuance yet bee not dejected neither doe you despaire your hearts Remember what is written O my people ye shall know that I am the Lord when I Ezek. 37 1â— have brought you out of your graves stand still feâ—re not behold Exodus 14. 13. the salvation of the Lord which he shall shew unto you this dâ—y when were these words uttered was it not then when they were going into the Red Sea Brethren pluck up your spirits deliverance shall come to the Church God will make a way for our escape Oh that we could now set our prayer and faith on working our times are fitted for prayer and faith had we not these two pillars for our uâ—holding I know not what we should doe come therefore into the presence of God seeking the Churches salvation and deliverance say with David redeem Israel O God out of all Psalme 25. 22. 13. â—1 Esay 62. 4. his trouble remember David and all his troubles Oh that with the Prophet we could say For Zions sake will I not hold my peace and for Jerusalems sake I will not rest untill the righteousnesse thereof goe forth as brightnesse and the salvation thereof as the Psalme 53. 6. lamp that burneth Let this be the daily wish of our soules Oh that the salvation of Israel were come out of Zion further be you intreated to exalt your faith in believing that the Church shal have deliverance that the earth shal open and bring forth salvation and â—say 45. 8. Esaâ— 26. 1. that God will appoint salvation for walls and bulwarkes what though the times doe threaten ruine and destruction yet know 1. That God is above all the troubles of his Churches and doth command them so that they shall never exceed his will and power though dangers are great yet God is greater then all dangers 2. That God hath all deliverances in his hand and can command Psalme 44. 4. deliverances for Iacob the Lord saith I forme the light and create Isay 45. 7. darkenesse I make peace and create evill I the Lord doe all these things Say not in the feare of your hearts by whom shall Iacob arise Amos 7. 5. Esay 33. 2. for he is small Looke upon God who is our armâ— every morning our salvation also in the time of trouble doe not reason unbeleevingly can these dry bones live or Churches under such deep dangers be delivered I assure you brethren that dry bones shall live and miserable Churches shall bee delivered Say not that you see no meanes for deliverance all meanes are shut up in God and he hath means beyond our sight what men either cannot or will Esay 63. 4. not doe that God can and will doe marke what God saith the yeare of my redeemed is come and I looked and there was none to helpe and I wondred that there was none to uphold therefore mine owne arme brought salvation to me doe not stand objecting the many blockes that stand in the way or the many improbabilities and impossibilities for deliverance but know that God maketh his way through the Seas he is omnipotent a wonder working God to whom nothing is impossible remember what is written who art thou O great mountaine before Zurabbabel thou shalt become a Zech. 4. 7 plaine and he shalt bring forth the head stone thereof with shoutings crying grace grace unto it be not a disheartned people under the Churches trouble but lift up your eyes to the hils whence salvation commeth say with Dan I have waited for thy salvation ó Lord Genesis 49. 18. Psalme 3. 8. Esay 49. 8. Psalme 69. 35. Salvation belongeth unto the Lord and he will helpe or raise up his Churches in a day of salvation God will save Zion and build the Cities of Iudah that they may dwell there and have it impossession Vse 4 Fourthly Let us further the Churches salvation and deliverance God doth many times save his Churches by meanes he raiseth up men Saviours and men deliverers and there is not a Christian man and woman among us but they may doe something for tho Churches safety though we cannot doe alike yet something we may do will our riches and estates deliver bleeding Churches part from that you honour God with your riches when you lay them out for the Churches security will your persons further the salvation of Iacob goe out in your might and helpe the Lord against the mighty have you no Silver or Plate or bodies that are serviceable then helpe the Church with your prayers and tears go to God and mind him of his promise put him to it give him no rest night nor day till hee establish and till hee make Ierusalem a praise in the earth ô let none us be Esay 62. 6 â— Neuters let none of us sit still let us up and be doing and no doubt but God will be with us and for his Churches FINIS ENGLANDS HOPES HOSEA 2. 15. And the Valley of Achor for a doore of Hope IN this Chapter we have a double representation of Israel and a double representation of God First Israel is represented unto us under 1. A sinfull condition She was idolatrous adulterous unmindfull of and unthankfull for mercies She sinned under against and with mercies we reade of her whoredomes adulteries between her breasts playing the harlot going after lovers not knowing that God gave her corne and wine and oyle multiplying her silver and gold which she prepared for Baal she had her dayes of Baalim and times for lewdnesse 2. A sorrowfull condition Shee was divorced stript naked made as a wildernesse set as a dry land slaine with thirst deprived of mercies hedged in with thornes and made every way miserable Secondly God is represented unto us under 1. Acts of severe justice He doth quickly espie sharply rebuke terribly threaten and miserably punish Israel for her sins she is left to enjoy the recompences of her lewdnesse and made to feele the fury of an angry God 2. Acts of sweetest mercy In the midst of wrath God remembers mercy under her afflictions he makes her promises notwithstanding her sins which she had committed and her miseries which were to be endured God doth tell her that hee will speake to her heart words of comfort and pardon and whereas for her sins she was justly stript of all outward and inward comforts yet he would in his own time and by his own free grace make a full restitution of all good things unto her it was not the misery of her condition which should hinder or keep out the comming in of his mercy From thence I will give her her Vineyard even from the wildernesse and whereas her heart under her
to one man this doore stands more open and is larger unto another man it is straiter and narrower some there are who have much adoe and doe stir mightily to bring themselves under the hopes of pardoning and succouring mercies so great is their comming in and on of their feares that they are ready to despaire saying with doubting David One day I shall fall by the hands of Soul it may be many dayes and yeares are spent in trouble and heavinesse before they can receive any hopes of their acceptance and deliverance others there are who can more easily looke up and quickly espie the bendings and bowings down of mercy and reliefe to themselves they can considently without scruples and doubts conclude the performance of promised mercy to themselves O the large hopes that are begotten in many Christians who do lye under much misery Now that they have this doore of hope in troublous times we might cleare in Abraham had he not the doore of hope when he said to Isaac My son God will provide Moses had a Gen. 22. 8. Exod. 14. 13. doore of hope when he spake to Israel Stand still feare not see the salvation of the Lord which he will shew you to day This doore of hope was given to Paul when he was in great danger upon the Seas In the seven and twentieth Chapter of the Acts verses 22 23 24 25. The Jewes had this doore of hope for Shechaniah tels them that there was hope in Israel concerning Ezra 10. 3. this thing And it cannot be otherwise for First Gods name is the hope of Israel as well as the Saviour Reas 1. thereof in time of trouble Jeâ— 4. 8. Reas 2 Secondly Christians are stiled the prisoners of hope turne your selves to your strong holds ye prisoners of hope Zach. 9. 12. Reas 3 Thirdly the nature of God is gracious tender and mercifull he is alwayes sitting upon the throne of grace and is very full of bowels and openings of divine grace towards such as are his and this makes him to hold out the planke and to create a doore of hope all a Christians soule-refuges and hopes are grounded in the gracious nature of God Reas 4 Fourthly the nature of miseries and afflictions in themselves are sinking and despairing to humane spirits if God should leave man to the power of a miserable condition it would sinke and drown him I say that of an afflicted condition which we usually say of fire and water they have no mercy here that is true which Strabo reports of the river Silias wherein all things sink to the bottome and nothing floats the heart of man if it were left without hope in times of misery would be as a naile cast into the water or much after the manner of one who is cast into the deepes that cannot swim his spirit would faile we have a proverbe to this purpose were it not Esa 57. 16. for hope the heart would breake Reas 5 Fifthly the intention of God in afflicting and punishing his is very good God doth not cast down his children to cast them off he intends not their ruine but their profit when hee doth chastise them if he puts his into the furnace he doth it to melt them in that very way that the Goldsmith doth melt his Gold only to purge out the drosse and to fit and frame them to be vessels of use and honour to himselfe if he put the bridle on them and ride them over hedges and ditches and plowed grounds and heavy wayes it is but to bring down their stubborn spirits and to bring them to an obedient pace Surely by all afflictions he doth but fit them for mercy and doth not this yeeld the reason of their having now at such times as these a doore of hope Reas 6 Sixthly and lastly the people of God must act over-duties and put themselves upon meanes of pacification and attonement under their greatest miseries Now it is hope of good which is the loadstone of all endeavours despaire cuts off the use of all meanes and makes men to quit all duty if there should appeare no way open for escape if there were no back-doore to get out at to what purpose should men pray and fast and beleeve and humble themselves and stick to God for help and succour My Brethren God will have his people to be in no condition wherein they shall not be dutifull and serviceable to him or neglect to use those meanes whereby they may doe themselves good This truth Vse 1 First may discover unto us the different estate of the wicked and the godly in suffering and sorrowing times For wicked men they may have 1. A doore of presumption they may build upon deliverance The ungodly mans doores in sinfull and sorrow full times and comfort without ground and reason I know none more ready to promise themselves good then men who have no title to the promises the world is filled with a dead and dark and dreaming hope Some of the Philosophers called hope the dreames of waking men and I may truly say that most mens hopes are but dreames as he said of lovers Sibi somnia fingunt they fancy every thing shall be because they would have it so so may I say when I looke upon the sluggishnesse and carnall walking of most men in times of danger and trouble and heare them say that they hope for mercy and succour from God Truly these men doe build more upon imagination then reality alas poore creatures your dreames may cheare you whilest you are asleep but they will terrifie you when you awake O miserable creatures when you have hoped your hopes it shall be with you as it was with Ixius who hoped for Juno but instead of her he had a cloud that did all to bewet him or as it was with the Heathen who offered Sacrifice to Hercules to drive away their Wolves and he tormented them more then their Wolves my meaning is you may look long enough but no good shall come to you 2. A doore of desperation in the sense and apprehension of judgements and calamities they may 1. Make a determinate judgement upon the impossibility of any good and mercy belonging to them they cannot conceive that safety and deliverance should come nay they make it a thing impossible to attaine to the Haven and rock 2. Miserably sink down in their spirits oh there is no hope my punishment is greater then can be borne so heartlesse are they that they suffer shipwrack presently and suffer themselves to sinke lower in their spirits then they are in their troubles O faithlesse and hopelesse creatures why do you give off your God and fall down into the deepes it is just with God to deny those a doore of hope in times of misery who doe slight him in times of prosperity But how is it with the godly How they have a doore of hope standing before them such can say I expect and