was in Scotland by Gowries conspiracie diuided into 3. parts togither with his deliuerances frō the same The Kings thanking of God for his victory and the great reioycing of all the land for his deliuerance A Prayer for the King An Application to the Auditorie wherein sixe reasons are set downe why troubles should not trouble any of them though they be manie THE LOT AND PORTION OF THE RIGHTEOVS Psalme 34.19 Many are the troubles of the righteous but the Lord deliuereth him out of them all MOses an holy man of God speaking to the people of God concerning the Institution of the Passe-ouer to be kept at his appointed season from yeare to yeare saith Exod. 13.14 When thy Sonne shall aske thee What is this Thou shalt say vnto him With a mightie hand the Lord brought vs out of Egipt out of the house of bondage and in remembrance hereof wee celebrate this Feast In like manner when your children right reuerend father right worshipfull and wel beloued brethren in Christ Iesus shall aske of you what this our assemblie meaneth You shall answer that it is to giue God thankes for that great benefite which wee receiued at his hands as on this day when in his mercie hee saued our King after a miraculous manner and deliuered him out of the hands of bloody and desperate traitors who had vowed his death to the hurt of vs all and to the harme of Gods whole Church besides This is the day Psalm 118.24 which the Lord hath made let vs reioice and be glad therin Vpon this day God shewed vs the light of his gracious countenāce and had mercy vpon vs in preseruing for vs so great a treasure so good a gouernour so learned a Maister so worthie a King The Lord graunt that wee may enioy him many happie yeares and become most thankfull vnto his Maiestie for him But to draw to my text in it you shall finde two points most worthy of your obseruation and most correspondent vnto this our dayes celebration In the first you shall see what entertainment you are to expect for heere in this world In the second you shall behold what fauour you are to look for frō the Lord your God out of this world The first of these will shew you you troubles the latter your deliuerance from your troubles and both of them ioyntlie together will shew you both the hands of God the one like a wound maiming you the other a plaister healing you Oh marke and consider things well The righteous must looke for more troubles then others And againe they must hope for greater deliuerances then others Their afflictions heere will bee many like the Hoast of the Aramites and their redemptions also will bee as many like the Hoast of the Israelites Dauid beeing a righteous man and one according to Gods owne heart found this most true by his own experience He had many troubles yet he was deliuered out of all his troubles For this cause doth hee here measuring as it were other men by his owne foote declare vnto vs what is the estate or condition of all righteous persons On the one side hee doth tell vs that they are subiect to manifold troubles and afflictions On the other side he doth assure vs that they shall not continue in these their troubles and afflictions but in time conuenient be deliuered out of them all and that by the gracious hand of the Lord their God who doth watch ouer them still for their good So that the spirit of God directed him to those two chiefe things which make men take their crosses grieuously One because they do not look for them before they come another because they do not behold their deliuerer frō them when they are come The prophet doth preuent both these and tell vs that the righteous shall haue many troubles that the Lord wil deliuer him out of all his troubles I pray remember you both the sentences how to wit you must goe through a Sea of troubles And how then you shall come to an hauen of rest that so when any troubles do come on you they may not trouble you like other men who looke not for their troubles nor knowe not where to haue a remedie against their troubles Thus you haue heard the Analysis now marke the sum parts The sum sets down the state or condition of the righteous The parts are two The first doth note out his miserie The second his deliuerance from his miserie His miserie is described out two wayes First by the nature or quality of it Then secondly by the magnitude or quantitie of it The nature or qualitie in this word Troubles The magnitude or quātitie in the other word Many Many are the troubles of the righteous His deliuerance from his miserie containes two branches vnder it The first is the person who doth deliuer him The second is the thing from which he is deliuered The person that doth deliuer him is the Lord. The thing from which hee is deliuered are all his troubles but the Lord deliuereth him out of all his troubles Now of these in order But before I beginne with them because the whole Tsaddik and euery part doth concerne the Righteous and whatsoeuer is now to be spoken must haue a secret relation vnto them necessitie and opportunitie doe require of mee that I should speake a fewe words concerning them Yet speaking of the righteous I will not speak of all the things which doe belong to the Righteous There are foure questions which may iustly be moued cōcerning them The first is whether there bee any righteous persons in all the world yea or no Seeing Iohn doth teach vs that the whole worlde doth lye in wickednes a Iohn 5.19 The second is that if there bee any who they be and what they are The third is How and by what meanes they that bee and are are made Righteous seeing all by nature are corrupt and vnrighteous according to Christes wordes when hee saith That which is borne of the flesh is flesh b Iohn 3.6 The fourth and last is by what tokens or signes they that are and are made righteous may be knowne from other men considering that they doe liue amongst others like men If I should be long in the opening of these things before you I must haue a large time to open them vnto you But now seeing that I must measure my speech by the measure of the clock in running his houre you must giue mee leaue to runne ouer these pointes and rather to point at them then in any point to dwel vpon them Wherfore referring all these matters rather vnto your owne priuate meditation then pursuing any one of them by any long declaration Thus I shut vp all in a fewe words as followeth 1. Though the whole world doth lye in wickednes yet there are righteous persons in the world for as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or world there in that
poore adultresse woman alone onely with Christ there being not so much as any one left behinde either to condemne her or to stone her with stones c Iohn 8.9 So doe all troubles vanish away from the righteous one by one and leaue them safe and alone without one either to vexe them or to destroy them with destructions For be it that the lawier cannot deliuer his client but from his strife the Physition his patient but froÌ„ his sicknes the maister his seruaÌ„t but from his bondage the father his childe but from his pouerty the tutor his scholler but from his ignorance the captaine his souldier but from his wounds yet God can and will also deliuer his from all their troubles whatsoeuer And howsoeuer these their troubles doe come in a thousand waies like waters through many grates yet he can and will also meete with them all For hee can worke doth also often worke by meanes without meanes and contrary to all meanes By meanes yea by weake meanes he saued Israel when hee ouerthrew the innumerable army of the Midianites by Gedeons three hundred men d Iudg. 9.7 By meanes yea by weake meanes he saued Saul and his people when he slew a garrison of the philistins by Ionathan and his armorbearer e 1. Cor. 14. By meanes yea by weake meanes he saued Lot when he conquered Chadorlaomor three other kings with him by Abraham and his familie f Genes 14. Lastly by meanes yea by weake meanes he saued the nation of the Iewes when he destroyed Goliah by Dauid Sisera by Iael and Abimilech by a woman g 1. Sam. 17. Iud. 4. 9. Without meanes he saued Iehosophat and his people when hee himselfe did ouerthrow the Moabites the Ammonites and them of mount Seir which made warre against them h 2. Chron. 20. Without meanes he saued Moses and his people when he himselfe drowned Pharoah and his army in the red sea pursuing after them without meanes he saued Ezechiah and his people i Exod. 14. when he himselfe slew the huge army of the Assirians who came with a purpose to destroy them k 2. King 17. Lastly without means he saued Elisha and his man when he himselfe smote with blindnes the Syrians who besieged Dothan the city where the prophet was and came to take him l 2. King 6. Contrary to all meanes hee saued the three children from burning being in the fire m Dan. 3. Contrary to all means he saued Ionah from consuming being in the Whales belly n Ionâ—â— 2. Contrary to all meanes he saued Daniel from deuouring being in the Lions den o Dan. 6. Finally contrary to all meanes be saued the Isralites froÌ„ drowning being in the bottome of the sea p Ezod 14. Wherefore my beloued brethren faint not whatsoeuer your troubles be but be of a good comfort and cheere vp your harts in the Lord doubt nothing but all shall be well with you in the end Oh say with Dauid wheÌ„ your harts are disquieted Why art thou cast downe my soule and why art thou disquieted within me waite on God for I will yet giue him thanks he is my present helpe and my God q Psalm 42.11 Doubtles he will come he will come waite but a little and you shall see your deliuerance And so I conclude this worthy obseruation 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 warne them in their euill courses that they goe not about to trouble the righteous and to qualifie them in their ioyfull mirth that they doe not exult too much in the misery of the righteous For seeing that the Lord will deliuer the righteous out of all their troubles it is a great folly for the world to goe about to trouble them and a greater vanity in them to reioyce at their troubles as though they should continue euer in their troubles and neuer see an end of their troubles Here here let the wicked remember what is in Zophonie when the Lord saith After a certaine time will I gather the afflicted that were of thee and them that beare the reproach for it behold at that time I will bruise all that afflict thee and I will saue her that halteth and gather her that was cast out and I will giue 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 euen the captiuity of the mighty shall be taken away and the prey of the tyrant shall be deliuered for I will contend with him that contendeth with thee and I will saue thy children And will feede them that spoile thee with their owne flesh and they shall be drunken with their owne blood as with sweete wine and all flesh shall know that I the Lord am thy sauiour and thy redeemer the mighty one of Iacob t Esai 49.25.26 Here here let the wicked remember what is in the Prouerbes when Salomon saith The righteous escapeth out of trouble and the wicked shall come in his fleede v Pro. 11 8. Againe the wicked shall be a ransome for the iust 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 Reioyce not against me ô mine enemie though I fall I shall arise when I shall sit in darknes the Lord shall be a light vnto me I will beare the wrath of the Lord because I haue sinned against him vntill he plead my cause and execute iudgement for me Then will he bring me forth to the light and I shall see his righteousnes Then she that is mine enemy shall looke vpon it and shame shall couer her which said vnto me where is the Lord thy God mine eyes shall behold her now shall she be troden downe as the mire of the streetes x Mic. 7.8.9.10 Hitherto you haue had welbeloued in the Lord such things onely as concerned my text and which in a generall manner flowed out of the same for the good of vs all But now I pray giue mee leaue in a few words to make some particular application thereof vnto 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 haue bene many neither are you ignorant how his deliuerances also haue bene manie Out of all doubt that which Dauid doth here say his Maiesty may truly say Many are the troubles of the righteous but the Lord doth deliuer him out of theÌ„ all For he hath had good experieÌ„ce of theÌ„ both in his own person But not to speake of al but only of one thing
martyrem It is not the punishment but the cause that doth make a martyr Some are like to Ismaell of whom it is saide He shall be a wilde man his hand shall be against euery man euery mans hand against him x Geneâ— 16.12 Because they trouble others therfore they haue many troubles themselues But if any be railed vpon for the Name of Christ they are blessed and all those who suffer not as a murtherer nor as a thiefe nor as an euill dooer nor as a busie-body in other mens matters but as a Christian they are happy need not to be ashamed but may glotifie God in that behalfe y 1. Pet. 4.14.15.16 The second is the manner of bearing their troubles For righteous persons doe quietly vndergoe the same and blesse the Lord their God in the midst thereof saying with olde Ely It is the Lord let him doe what seemeth him good z 1. sam 3.18 With valiant Dauid carry the Arke of GOD againe into the Citie if I shall finde fauour in the eyes of the Lord he will bring me againe and shew mee both it and the tabernacle thereof But if he thus say I haue 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 patient Iob Naked came I out of my mothers wombe and naked shall I returne againe the Lord hath giuen and the Lord hath taken it blessed bee the Name of the LORD b Iob. 1.21 But vngodly persons doe breake out exceedingly and not onely seeke vnlawfull meanes to helpe themselues in their troubles as Saul resorted to the witch of Endor c 1. Cor. 10.13 and many enquire at them that haue a spirit of diuination and at the Sooth-sayers which whisper end murmure forsaking the liuing to goe to the dead and the Creator to goe to the creature d Esay 8.19 But they also storme and rage now and then like mad-men and withdrawe all their trust from the Lord the fountaine of all happinesse not praying vnto his Maiestie for succour and helpe but rather blaspheming his glorious name with their leaud wicked tongues as was obserued a little before out of the Reuelations The third and last is the ende what fruit doth follow vpon their troubles For the godly are bettered by them but the wicked are not Dauid other righteous men receiued goodnes from them as was proued before but Saul and other vngodly wretches remaine still in their sinfulnes notwithstanding them yea by them they grow worse and worse according to Pauls words when he saith Yea and all that will liue godly in Christ Iesus shall suffer persecution But the euill men and deceiuers shall waxe worse and worse deceiuing and being deceiued e Mi. 27.3.12.13 Whereunto agreeth that which the prophet Esay hath in these words they haue forsaken the Lord they haue prouoked 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 sicke and the whole heart is heauy 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 owne defaults or foolishnes if secondly you take your troubles quietly and possesse your soules with patience in the midst thereof relying onely vpon God and vsing no vnlawfull meanes for your helpe therein if lastly you be amended and made better by such chastisements as are laid vpon you so that now you doe become more deuout and religious in the whole course of your liues then euer you were before you may assure your soules that your case is good and thinke the better of your selues for these your troubles and not the worse They must be so many pledges and seales to you of your euerlasting happines Secondly seeing the troubles of the righteous are many righteous persons haue neede of great patience a little part or portion therof will not serue their turnes And therefore let all those who intend to be righteous indeede endeuour to the vttermost of their power to attaine to a good measure of patience which is like a priuy coate vpon the soule to saue it a marble pillar in the house to vphold it a strong post vnder the tree to stay it a pretious balme about the head to heale it and a two edged sword in the hand to defend it Doubtles Sampson neuer gained so much by his haire vpon his head and yet when his haire was on his head he did alwaies ouercome and was neuer ouercome as we shall gaine by patience to helpe vs in all our troubles For this will be a generall salue to vs for all our sores and as the lid about the eye is made to shut and open to saue the eye so this is placed in our soules by the Lord to guard and keepe our soules For as a light burden borne at the armes end weigheth heauier by much then a burden of treble weight if it be borne vpon the shoulders which are made to beare So if a man set impatience to beare his crosse which is not fit to beare it will start and shrinke and let the burden fall on his head like a broken staffe which promiseth to helpe him ouer the water and leaueth him in the ditch But if you put it to patience and set her to beare it which is appointed to beare she will vndergoe it and carry it away as nothing For she is like the harty spies that came from Canaan and saide Surely the Lord hath deliuered into our hands all the land for euen all the inhabitants of the countrey faint because of vs. g Ioshua 2 2â— Or like to Caleb that stilled the people before Moses and said Let vs goe vp at once possesse it For vndoubtedly we shall ouercome it h Numb 13.31 So patience doth euermore hart vs on against all troubles that may bee and perswade our hearts that wee shall ouercome them well enough in the end She doth tell vs that it is nothing to fast nothing to watch nothing to read nothing to labour nothing to be enuied nothing to be slandered nothing to be buffeted nothing to bee imprisoned nothing in a word to be racked or to be put to death for the Lords cause Shee doth assure vs that we shal be more then conquerorstherin according to Pauls words in his epistle to the Romanes i Rom. 8.37 Labour then I beseech you for patience and follow the Apostles counsell in this repect when he saith Be patient therefore brethren vnto the comming of the Lord Behold the husbandman waiteth for the pretious fruites of the earth and hath long patience for it vntill hee receiue the former and latter raine Be yee also patient therefore settle your harts for the comming of the Lord draws neere k Iam. 5.7.8 And
amongst them all You know that as vpon this day heeretofore in Scotlād his Highnes was neer vnto his death but the Lord did deliuer him frō that his death Alexāder Ruthwen one of the Gowryes the Earls own brother through a wicked traine drew his Ma into a little study in the Earles owne house the plotter of that treason to the which none could come for his rescue it was so far remote and so many dores were fast lock't 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 studdy and the studdy-doore fast lockt vpon them Alexander put on his hat on his head and drawing the dagger from that other mans gyrdle held the point of it to the Kings breast avowing now that the King behooued to be in his will and to be vsed as he list swearing many bloody oaths that if the King cryed one word or opened a window to looke out that dagger should presently goe to his heart affirming that hee was sure that now the Kings conscience was burdned for murdring his father Behold here was one part of his highnes trouble Now marke how the Lord did deliuer him from the same First hee made the man there set to do nothing but to tremble and quake and to beg Alexander for Gods sake not to meddle with his Maiestie nor to doe him any harme Secondly he stayde Alexander that hee thrust not at all at the King with his weapon Thirdly he put into the K mouth such an holy and powerfull speach and directed his tongue with such a perswasiue language that Alex himself appeared to be somwhat amazed and vncouering his head againe swore and protested that his Maiesties life should be safe if hee would behaue himself quietly without making noyse or crying that he would onely bring in the Earle his brother to speake with his Maiestie And so he went forth vnto his brother looking the dore behinde him and leauing his Ma with that man he sound there before him To proceede back againe comes Alex to the King with a sword at his side after that he had talked with the earle his brother and at his incomming to his Maiestie he did cast his hands abroade in a desperate manner and said hee could not mend it his Maiestie behoued to dye And with that offered a garter to binde his Maiesties hands with swearing hee behooued to be bound Behold here was an other part of his highnes trouble now marke how the Lord did deliuer 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 talke with his brother He opened the studdy-window at the request of the K which was a benefite vnto the King Secondly he did so besotte Alexander that he left the studdy doore vnlockt at his comming in at this time for haste did not goe about to kill the King with his weapon but to bind him with his garter Thirdly he gaue that strength and ability to the King that he was hard enough for Alexander with struggling drew him out of the studdy Fourthly he directed the Kings traine to come vnder the studdy window at the same time when the King and Alexander were griping togither who heard and knewe the Kings voyce crying out that they were murthering him in that trasonable forme Fiftly he moued the said K traine to retire and in returning hee caused some of them to hit vpon an open way which was a turn-peck-doore prouided onely for the Earle and his seruants as appeared for that purpose For euer before it was wont to be shut and was onely then left open to come immediately to the King Lastly he caused Sir Iohn Ramsey after he was entred into the chamber and had found his Mai and Alexander strugling togither to strike Alex with his dagger some two or three times taking him by the shoulders to throw him down the staires who was no sooner shut out at the doore but was met by Sir Thomas Erskin Sir Hugh Hereis who there vpon the staires ended him To conclude this point no sooner could the said Syr Thomas Erskine Syr Hugh Hereis with an other seruant enter into the chamber where his Maiestie was but that the said Earle of Gowrie before they could get the dore shut followed them in at the backe hauing cast him directly to come vp that priuie passage as is before saide who at his first entrie hauing a drawne sword in euery hand and a steele bonnet on his head accompanied with seuen of his seruants euery one of them hauing in like manner a drawne sword Cryed out with a great Oath that they should all dye as Traytors Behold here was an other part of his highnes trouble now marke how the Lord did deliuer him from the same First he moued the harts of his seruants to shut his maiestie backe into the little studie and the doord shut vpon him that so he might be put in safely from all strokes Secondly hee gaue them that courage and strength that though they were but foure against eight yet they durst encounter with the earle and his seruants and after many strokes on all hands got the victory of them the said Earle of Gowrie being stricken dead with a stroake through the heart which the said Sir Iohn Ramsey gaue him without once crying vpon God and the rest of his seruants dung ouer the staires with many hurts So let all thine enemies perish ô Lord but they that loue him shall be as the sunne when he riseth in his might The victory thus going on his maiesties side hee being now safe and his enemies being destroyed before him howsoeuer they were many euen to the number of some three or foure score and his company was but small not aboue fifteene persons in all who also were without any kind of armour except swords no not so much as daggers and whingers downe he falles vpon his knees in the midst of his seruants who also kneeled round about him euen immediately before he came out of the chamber and with his owne mouth hee thanked God for that miraculous deliuerance and victory assuring himselfe that God had preserued him from so desperate a perill for the perfitting of some great worke behinde to his glory and for procuring by him the weale of his people that God had committed to his charge The which being done and the whole town of Saint Iohn Stone being appeased his maiestie returned home with the great ioy and loue of all sorts of persons throughout the land who triumphed exceedingly for his deliuerance and gaue manifold thankes vnto the Lord for the same Wherein my beloued brethren let vs labour to paralel them and striue rather therein to goe beyond them then in any sort to come behind them O let vs pray daily vnto the Lord for him and
vpon our knees giue him most harty thanks euery day because we doe enioy him Gratious God we beseech thee couer him euermore vnder the shaddow of thy hand make him a chosen shaft and hide him still in thy quiuer Let him reioyce euer in thy strength and in thy saluation giue him ô giue him his harts desire and deny him not the request of his lips preuent him with â—iberall blessings and set still a crown of pure gold vpon his head Giue the nations before him subdue the kings that rise vp against him giue them as dust to his sword and as scattered stuble to his bow Let iudgement also run downe in his daies as waters and righteousnes as a mighty riuer yea let him feede his people according to the simplicitie of his heart and guide them by the discretion of his hands Thus ô Lord thus ô Lord let it be done vnto him that so he may raigne here with vs many yeares prosperously and with thy selfe in the heauens for euer triumphantly to thy glory and his euerlasting happinesse Amon Amen But now to end all and to speake a word or two vnto you all by way of application who are now my present Auditory I beseech you my beloued brethren remember what now hath bene deliuered vnto you Though troubles fall vpon you yet shrinke not but stand fast and quiet your selues like men There be many I confesse in the world I wil not say amongst you who fain would haue a Church as it were of sugar and a spouse of Roses They would feede vpon Manna and tread vpon veluet In seruing of God they would be serued themselues and be made free from all afflictions They loue Canaan but they loath the wildernes They like the crowne but they loue not the crosse They are like Iames and Iohn who sought to sit in the seate of honor but not to drinke of the cuppe of afflictions But the truth is as you haue heard and you must belieue it The way to heauen is no easie way it is not strewed with flowers but it is a sharpe way it is set with thornes and happily in your own experience you shal finde 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 beare them Theâ—e is no more laid vpon you then you can carry God is like a wise Physition in this case who doth weigh his Drugs and fitte them according to our strength Wee are afflicted on euery side saith Paul yet are not in distresse in pouertie but not ouercome of pouertie wee are persecuted but not forsaken cast downe but we perish not z 1. Cor. 4 8. Secondly though they be many yet somtimes you are alone without them As you haue a time of fasting so haue you a time of feasting as you haue a time of mourning so haue you a time of laughing as you haue of sicknes so haue you a time of health as you haue a time of shame so haue you a time of praise in a word as you haue a time of miserie so haue you a time of felicitie Thirdly though they be many yet they doe not hurt you but rather doe you good you come forth better often from them then euer you went into them Consider with your selues how they set your wits to studie your conscience to examine your memory to repeate your will to affect your heart to pray your tongue to entreate your eare to hearken your foote to goe your hand to work euery member to doe his dutie Call to minde also how they doe cause you to seeke knowledge to vnderstand Gods promises to seek Faith to apprehend Gods promises to seeke Hope to waite for the performance of Gods promises to seeke lastly Prayer to hasten God to accomplish his promises Fourthly though they be many yet you haue deserued them yea more theÌ„ that you haue deserued more then them GOD hath not dealt with vs saith Dauid after our sinnes nor rewarded vs according to our iniquities a Psalm 103.10 Fiftly though they be many yet you are not alone in them but others are conioyned with you in the partaking of them yea men and women I doubt not in your owne iudgement better then your selues as you may see in Matth chapt 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 conuenient from them according to the latter part of my Text But the LORD doth deliuer him out of them all Marke the word well Out of them all We startle at the crosse often because we are like the Prophets seruant who did see his foes but not his friends We see our sore but not our salue Deliuerance seemes a farre off like Abraham in the Heauens as though it would neuer come so long as we be But let vs know and euer remember for our comfort that the Lord will come and deliuer vs And as Moses would leaue no hoofe behinde him when hee was to deliuer the Israelites out of Aegipt so when the Lord commeth to deliuer vs who are his hee will not leaue a trouble behinde him but rid vs out of al our troubles Comfort your selues oh comfort your selues I beseech you with these sayings And the God of all grace be euer with you all to instruct you to direct you to defend you to redeeme you to comfort you to enrich you and in a word to blesse and to saue you through IESVS CHRIST our SAVIOVR to whome with the FATHER and the HOLYGHOST one Eternall GOD and three distinct persons be rendred as is most due all honour all glorie all praise all power all dominion and all thanks-giuing both now and euermore Amen Amen FINIS
place of Iohn doth not note out all men which are in the world but the wicked onely who are the greatest part of the world and who also are scattered ouer all the world beeing as it were a world of it selfe So the scripture else-where doth witnes in many places that the Lord hath some Righteous persons still here in this world howsoeuer this world be not worthy of them c Heb. 11.28 Such an one was Noah of whome it is said That hee was a iust and vpright man and one that walked with GOD d Genes 6.9 Such an one was Iob of whom it is said that hee was an vpright and iust man one that feared GOD and eschewed euill e Iob. â— 1 Such an one was Lot of whome it is said That hee being righteous and dwelling among the Sodomites in seeing and hearing them vexed his righteous soule from day to day with their vnlawfull deedes f 2. Peter 2.8 Such an one was Zacharie and his wife Elizabeth of whoÌ„ it is said that both were iust before GOD and walked in all the commandements admonitions of the Lord without reproofe g Luke 1.6 Such an one lastly is euery faithful man and woman vpon the face of the earth Of whome it is saide The Righteous doe loue thee h Cant. 1.3 2. Those that are righteous and such as are purged from their sinnes wherewith they are naturally defiled and are qualified also with new and heauenly graces to doe such things as are well pleasing vnto the Lord They are not only clensed from their filthinesse but are renued also according to the image of God to walke in his commandements Surely whosoeuer faileth in either of these commeth too short of being righteous For both must be ioyned together in all those that will be righteous Agur speaketh of the former wheÌ„ he saith There is a generation that are pure in their owne conceyâ— yet are not washed from their filthinesse i Prou. 30.12 And Iohn the Apostle doth make mention of the latter in these words Little children let no man deceyue you hee that doth righteousnesse is righteous as hee is righteous hee that committeth sinne is of the diuell and so foorth k 1. Iohn 3.7.8 3. The meanes whereby men are made righteous is two-fold The one is by Iustification and the other by Sanctification For there is a righteousnes of Iustification and a righteousnes of sanctification the one as it were to make vs righteous before God the other to make vs righteous before men The first of these is without vs the second is within vs. That which is without vs is from Christ and that which is within vs is from the spirite The former of these which is the righteousnes of Christ is apprehended of vs by faith and made our owne by Imputation The latter of these which is the righteousnes of the spirit is possessed of vs by loue made our owne by inhesion Now both these righteousnesses must concurre to make a man truly righteous to saluation as they did in the Corinthians of whoÌ„ we read thus And such were some of you but yee are washed but ye are sanctified but ye are iustified in the Name of the Lord Iesus and by the spirit of our God l 1. Cor. 6.11 And surely where both these are there may men and women truely be called righteous though that sinne doth stil remaine and dwell within them First because one manner of righteousnes is in them in a full perfection euen the righteousnesse of Christ which is imputed and applyed vnto them by their faith Then secondly because an other manner of righteousnes is in them in the operatiue beginnings of it euen the righteousnes of the spirit who doth worke daily within them and labour to renue them more and more according to Gods image wherein they were created at the first The markes or signes by the which the righteous may bee knowne from others are chiefly foure The first is by the Generalitie of their obedience For euery righteous man who is righteous indeed hath a care of the whole course of his life and lookes respectiuely to all the commandements of God He doth not take libertie in any one sinne but striueth to auoyd all sinnes nor omitteth one good duty but endeuoureth to performe all good duties He is not like to Naaman the Syrian who professed the true God of Israel and promised to serue and worship him alone yet desired to be borne withall for one speciall sinne which was to be in the house of Rimmon m 2. King 5. and there to vphold his Master leaning on his hand and to bowe before that Idoll whome hee did worship Neither is hee like to Herod who feared Iohn the Baptist reuerenced him heard him gladly and did many things after his teaching but yet hee kept still his brothers wife and would not put her away according to Gods commandement n Mat. 16.18 But hee is like to Iosiah who turned to the Lord with all his hart and with all his soule with all his strength according to all the law of Moses o 2. King 24.25 And vnto Zacharie and Elizabeth who were iust before God and walked in all the commaundements and ordinances of the Lord without reproofe p Luk. 1.6 And no maruell For he doth know full well that whosoeuer shall keepe the whole Lawe and yet faileth in one point hee is guiltie of all q â—â—â— 2.10 That a shippe though it be sound in all partes saue one and leaketh in no place saue onely one yet it may be drowned by meanes of that one That the walles of a Citie though they be strong and well fortified in all places saue one and haue no breaches in them saue 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 saue one and be tyde in no member saue onely one whether legge or wing yet may be held fast by meanes of that one Hereof is it that he doth labor to purge himselfe from all filthinesse of the flesh and spirit and to grow vp vnto full holinesse in the feare of God according to Paules exhortation to the Corinthians r 2. Cor. 7.1 2. The second is by the end wherevnto all their works or deeds do tend For euery righteous man who is righteous indeed hath a speciall eye vnto the praise and honour of his God in all things which he doth take into his hands according to our Sauiours saying Let your light so shine before men that they may see your good works and glorifie your Father which is in heauen s Mat. 5.16 And after the Apostles rule when he saith Whether yee eate or drinke or whatsoeuer else ye doe doe all to the gory of God t 1. Cor. 10.31 Surely though men practise neuer so many good works yet if in doing of them
because they are more troublesome then others by their quarrelsome contentions and brawlings No for in that respect they are the quietest persons in all the world as turning their speares and swords into mattocks and sythes v Esal 2.4 and as going like sheepe to the slaughter-house to bee slaine of others themselues w Rom. 8.36 So that a man may say most truely as Esay hath-it in his prophesie that in the mount of the Lord there is no hurt done x Esay 11.9 Is it because they are more carelesly attended vpon for defence then others by their place and calling No for in that respect they are the safest persons in all the world as hauing the Angels of heauen aboue them for their guard y Psalm 91.11 and the almighty himselfe for their protection z Palm 125.2 Is it lastly because they are more fruitles then others by their idlenes and want of care to doe men good No for in that respect they are the profitablest persons in all the world as being full of good workes and doing good vnto all men a Iob 29.120 Acts. 9.39 Acts 10.2 So that many doe fare the better for their sakes As Laban did for Iacobs sake b Genes 30.27 Potiphar for Iosephs sake c Gen. 39 5. the Israelites for Moses sake Zoar d Exod. 32.14 for Lot sake e Gen 19.21 the marriners for Pauls 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 haue 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 sweete courage the quietest through angels 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 haue any troubles at all Reas But the causes are euident and they are these First because God in loue will correct them Secondly because the diuell in malice will assault them And thidly because the world in hatred will pursue them How God in loue will correct them you may read in the Prouerbs in the Hebrews and in the Reuelations In the prouerbs in these words My sonne refuse not the chastening of the Lord neither be grieued with his correction for the Lord correcteth him whom he loueth euen as the father doth the childe in whom he delighteth g Prou 3.11.12 In the Hebrews in these words My sonne despise not the chastning of the Lord neither faint when thou art rebuked of him for whom the Lord loueth he chasteneth and he scourgeth euery sonne that he receiueth h Heb. 12.4.6 In the Reuelations in these words As many as I loue I rebuke and chasten be zealous therefore and amend i Rom. 3.20 The ende that God doth aime at in correcting his is alwayes good In respect of them it is twofold The one is principall the other is subordinate seruing to that principall The principall is their saluation according to Pauls saying in these words For this cause many are weake and sicke among you and many sleepe For if wee would iudge our selues we should not be iudged but when wee are iudged we are chastned of the Lord because wee should not be condemned with the world k 1. Cor. 11 31.32 The subordinate seruing to the principall is their Sanctification accordingly as wee read in the Hebrues in these words For they verily speaking of the fathers of our bodies for a fewe dayes chasteneth vs after their owne pleasures but hee speaking of God the Father of our spirits chasteneth vs for our profite that we might be partakers of his holinesse l Heb 12.20 In which Sanctification of theirs the Lord hath an eye eyther to their sinnes or to their graces To their sinnes either past that they might repent for them or present that they might leaue them or to come that they might preuent them To their Graces eyther for the receiuing of them that they might be fit to entertaine them or for the discouering of them that they might appeare to the world to the praise of the giuer to the comfort of the possessor and to the profite of the beholder or for the exercising of them that they might not rust by lying still like yron or grow vnsauorie like standing-water but glister like golde in the fire and prosper like the tree by the riuers side How the Diuell in malice will assault them You may finde in Iob in Zacharie in Mathew in Marke in Luke in Paul in Peter and in the Reuelations He tormented Iob and spared not m Iob. 1. 2. He stood at the right hand of Iehoshuah the high Priest to resist him n Zach. 3 1. Hee tempted Christ in the wildernes o Matt. 4.26 Hee set vpon the Apostles and winnowed them like wheate p Luke 22.31 Hee threw a young man often into the fire and into the water to destroy him q Mar. 9.22 Hee buffeted Paule and was a pricke to him in the flesh r 2. Cor. 1.2.7 Hee cast out water after the Woman like a flood to drowne her and went and made warre with the remnant of her seede which keepe the commandements of God and haue the testimony of Iesus Christ s Reu. 12.15.16.17 Beeing losed out of his prison hee goeth out to deceiue the people which are in the foure quarters of the earth euen Gog and Magog to gather them together to battell against the Saints t Rou. 20.8.9 In a word hee walketh vp and downe like a roaring lyon seeking daily whom hee may deuour v 1. Pet. 5.8 How lastly the world in hatred will pursue them you may see in the Psalmes in Obadiah in Matthew in Iohn in Paul and in the Reuelations In the Psalmes in these wordes Thou makest vs to turne backe from the aduersaries and they which hate vs spoyle for themselues Thou giuest vs as sheepe to be eaten and doest scatter vs among the Nations w Psal 144.10.11 In Obadiah in these words For thy crueltie against thy brother Iacob shame shall couer thee and thou shalt be cut off for euer When thou stoodest on the other side in the day that the strangers carryed away his substance strangers entred into his gates cast lottes vpon Ierusalem euen thou wast as one of them x Obad. 10.11 In Mathew in thesew words Beware of men for they will deliuer you vp to the councells will scourge you in their Synagogues And the Brother shall betray the brother to death and the Father the Sonne and the children shall rise against theyr parents and shall cause them to die And yee shall be hated of all men for my Name y Matt. 10.17.21.22 In Iohn in these words If you were of the world the world would loue his owne but because you
Ioseph was in prison Moses was in the water Ieremy was in the dungion Dauiel was in the Lions denne Ionah was in the whales belly Mordecay was in the power of Hamon Peter was in the Gaile the three children were in the burning furnace and Israel was in the bondage of Aegipt yet all these were deliuered and came out of their troubles euery one of them So that wee may conclude this point with the saying of Dauid in these words For the Lord loueth iudgement and forsaketh not his saints they shall be preserued for euermore marke the vpright man and behold the iust for the ende of that man is peace the saluation of the righteous men shall be of the Lord he shall be their strength in the time of trouble for the Lord shall helpe them and deliuer them he shall deliuer them from the wicked and shall saue them because they trust in him Ob. But here it may be obiected v psal 37.28.37.39.40 that the righteous are not alwayes deliuered out of their troubles but doe now and then continue in them still and doe rather miscarry by them then euer come out from them considering that they die and perish through them Ans For answere herevnto you must know three things The first is that God hath appointed times when to deliuer his out of their troubles as it is said in the Psalme Hee sent a man before them Ioseph was sold for a slaue They held his feete in the stockes and he was layd in irons vntill his appointed time came and the counsell of the Lord had tryed 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 owne actuall enterance into the kingdome of heauen hereafter they are so seated in their sinnes and so double died in their transgressions And therefore the Lord is compelled as it were for his owne glorie and their good to continue them still in their afflictions vntill hee hath renued them made them tractable to his voyce Read more of this in my 1. sermon vpon the second psalme The third and the last is that these that end their liues by their troubles are most of al deliuered from their troubles because then they are no more molested with any trouble but presently doe enter into their ioy of rest as Iohn doth shew saying Blessed are the dead which dye in the Lord euen so saith the spirite for they rest from their labours and theyr workes doo follow them x 1. Cor. 14.13 Reas But to passe the doctrine and the doubt which hath bene moued against the doctrine let vs now come to the reasons of the doctrine and search what are the causes why the Lord doth deliuer the righteous out of all their troubles who are subiect to many troubles In few words they are foure in number The first is because they loue him according to that which is in the Psalme in these words Because he hath loued me therfore will I deliuer him I will exalt him because hee hath knowne my Name hee shall call vpon me and I will heare him I will be with him in trouble and I will deliuer him and glorifie him with long life I will satisfie him and shew him my saluation y Psal 91 14 The second is because he doth loue them and is bound vnto them by his promise according to that which is in Deuteronomie in these wordes The Lord did not set his loue vpon 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 loued you and because hee would keepe the Oath which hee had sworne vnto your Fathers the Lord hath brought you out by a mightie hand and deliuered you out of the house of bondage from the hand of Pharach king of Aegipt z Deut. 7.7 8 The third is because he is touched with their grieuances and all their troubles doe trouble him according to that which is in Esay in these words In all their troubles he was troubled and the Angell of his presence saued them in his loue and in his mercie he redeemed them and he bore them and carried them alwayes continually a Esay 〈◊〉 9 Heerevnto adde that whith is in Iudges His soule was grieued for the misery of Israel b Iudg 〈…〉 The fourth and last is because he hath glory and honour by their deliuerance according to that which is in Ezechiel in these words But I fauoured mine holy Name which the house of Israel had polluted among the heathen whither they went Therefore say vnto the house of Israel Thus saith the Lord God I doe not this for your sakes ô 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 haue 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 â—â— 16.22 into your owne land Herevnto you may well ioyne that which is in Esay where he saith For my Names sake will I deferre my wrath and for my praise will I refraine it from thee that I cut thee not off Behold I haue fined thee but not as siluer I haue chosen thee in the furnace of afflictions for mine owne sake for mine owne sake will I doe it for how should my name be polluted surely I will not giue my glory vnto another d Esa 48.9.10.11 So that his loue his promise his feeling and his glory together with their loue goodnes doe stirre God vp to helpe the righteous and to deliuer them out of all their troubles The consideration whereof may afford vnto vs plentifull obseruations Vse The first is that God must haue the praise and honour of all these deliuerances which the godly haue at any time They must ascribe nothing to themselues or to others therin but all to God as Moses did e Exod. 15.1 as Deborah did f Iudg. 5.1 as Samuel did g 1. Sam. 12.8 as Dauid did h Psalm 12.4 as Iehosophat did i 2. Chro. 20.26 as Daniel did k Dan. 6.22 as Paul did l 2. Tim. 3.11 as all must doe m Psalm 107.16 Praised be the Lord said Dauid euen the God of our saluation which leadeth vs daily with benefits this is our God euen the God that saueth vs and to the Lord God belong the issues of death Againe he saith praise ye the Lord for his mercy endureth for euer Let them which haue beene redeemed of the Lord shew how he hath deliuered 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 repeate this saying in the same Psalme Let them therefore confesse before the Lord his louing kindenesse and his wonderfull workes before the sonnes of men That is euer true which is in Hoseah where the Lord doth say O Israel one hath destroyed thee but in mee is thy helpe o Hds 13.9 For this cause I beseech you beloued brethren let none of vs sacrifice vnto our owne net or burne incense vnto our owne yarne but whensoeuer any of vs are deliuered out of any danger or distresse let vs blessed the Name of the Lord our God for the same and put that in practise which is required of vs by the prophet Dauid when he saith Yee sonnes of the mighty giue vnto the Lord glory and strength giue vnto the Lord glory due vnto his Name worshippe the Lord in his glorious Sanctuary p Psalm 29.1.2 The second is that in all troubles the righteous must runne to God they must seeke him out and labour to haue his fauour and assistance They must not looke vnto themselues or rest vpon their owne strength for they are weake and vnable for to helpe themselues That which Christ said in one sense is true in this Without mee yee can doe nothing q Ioh. 15.5 Neither must they look to man for all the world is against them r Ioh. 15.19 But they must looke to the Lord their God saying with Israel Come and let vs returne vnto the Lord For he hath spoyled and he will heale vs he hath wounded vs and he will binde vs vp after two dayes will hee reuiue vs and in the third day he will raise vs vp and wee shall liue in his sight s Hos 6.1.2 Saying with Iehoshaphat when the Moabites Ammonites and the Idumeans of Mount-Seir came to battell against him O our God wilt thou not iudge them For there is no strength in vs to stand before this great multitude that coÌ„meth against vs neither doe we know what to doe but our eyes are towards thee t 2. Chron. 2.20 Saying with Dauid Haue mercie vpon mee ô GOD haue mercie vpon me for my soule trusteth in thee and in the shaddow of thy wings will I trust till these afflictions ouerpasse I will call vpon the most high GOD euen to the God that performeth his promise towards me He will send from heauen saue mo froÌ„ the reproofe of him that would swallow me Selah God wil send his mercie truth v Psalm 57.10 Saying with Asa when the Aethyopians came against him with an Hoast of ten hundred thousand and three hundred charrets Lord it is nothing with thee to helpe with many or with no power helpe vs ô 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 preuaile 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 ouer all the kingdomes of the earth Lord bow down thine eare heare Lord open thine eyes and behold and heare the words of Sanacherib who hath sent to blaspheme the liuing God Now therefore ô Lord our God I beseech thee saue thou vs out of his hand that all the kingdomes of the earth may knowe that thou ô Lord art onely God x 2. King 19.10.16.19 Saying lastly with the godly in the psalme I lift vp mine eyes to thee that dwellest in the heauens Behold as the eyes of seruants looke vnto the hand of their maisters and as the eyes of a maiden vnto the haâ—d of her mistris So our eyes wayte vpon the lord our God vntill he haue mercie vpon vs. y Psal 123.1.2 O my brethren there is much gadding abroad but I beseech you let vs not wander as others do therein We must not with Pharaoh relie vpon enchaunters Wee must not with Saul relye vpon witches we must not with Asa relye vpon physitions we must not with Israel rely vpon the Aegiptians we must not with Iezabel relie vpon Idols we must not with papists relie vpon the dead or canonized saints we must not with the worldling relie vpon the wedge of golde or earthly wealth we must not in a word with Goliah relie vpon our own strength or power But we must relye vpon 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. euen all wee I say must relie onely vpon the Lord our God whatsoeuer others doe besides Sother Ereptor Surely he onely must be our Goel our Soter our Ereptor that is our Redeemer our Sauiour our deliuerer Hee must bee our strength our refuge our shield our rock our fortresse and the horne of our saluation As Dauid doth speake in the 18. Psalme and 2. verse And therfore I pray let vs do euermore as that good man did who said Whom haue I in heauen but thee I haue 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 euer For loe they that withdraw themselues from thee shall perish thou destroyest all them that goe a whoring from thee As for me it is good for me to draw neer to God Therefore I haue put my trust in the Lord that I may declare all thy works z Psalm 73.24 The third is a comfort vnto the righteous against all their troubels Reioyce ô daughter Zion saith Zophonie be ye ioyfull ô Israel be glad and reioyce with all thine hart ô daughter Ierusalem The Lord hath taken away thy iudgements he hath cast out thine enemie the king of Israel euen the Lord is in the middest of thee thou shalt see no more euill a Zeph. 3.14 Feare not said God vnto Israel his people for I am with thee be not affraid for I am thy God I will strengthen thee and help thee and will sustaine thee with the right hand of my iustice Behold all they that prouoke thee shall be ashamed and confounded they shall be as nothing and they that striue with thee shall perish b Esa 41.10 Doubtles as Dauid gaue charge vnto the souldiers that they should not kill Absolom his sonne though he sent them against Absolom to stay his rebellion so God doth command crosses not to destroy his childreÌ„ though he send them against his children either to correct them or to trie them And therefore as the viper lept vpon Paul and lept of againe so troubles leape vpon the righteous and leaps off againe as though they had mistaken the partie and rapt at the wrong doore Looke then how all the accusers went out one by one beginning at the eldest euen to the last and left the