when it comes to that passe that point of extremity that all helps and meanes faile yet that he can and will help at such a pinch of need a dead lift when none else can here appeares his great care wisedome and goodnesse to his people as in delivering Israel out of Egypt where they had been so many hundred yeares and under so powerfull an enemy and Judah out of Babylon Peter out of prison Jonas out of the Whales belly 2. His justice appeares also in the destruction and confusion of the enemies of his Church as Pharaoh Nebuchadnezzar proud and potent enemies Senacheribs great army Exod. 9.16 Rom 9.17 Of Pharaoh it is said and may be of the rest of them For this cause have I raised thee up to shew in thee my power and that my Name may be declared throughout all the earth God sometimes suffers his people to be brought into great extremity and their incorrigible enemies to goe far and prevaile much for a time but it is that his power and justice may be more cleare and remarkeable in their destruction Beloved his people into afflictions and troubles Tantum admittitur Dâ—â—â—olus tâ— nâ—â—re â—nâ—mii 〈◊〉 be proâ—est ut exeâ—â— arâ—â— ut â—â—â—beâ—â—â— uâ—â—â—ui â—e â—â—se â—baâ—â— teipso invemaris 〈◊〉 Aug. in Psal 61. these are the reasons and ends why the Lord things even into the Mount sometimes to the uttermost extremity to humble them the more and make them the more fit for mercy to prove their faith patience love and obedience to manifest the truth and strength of his owne grace in them to quicken them to duty to exercise and brighten their graces and increase grace to discover corruption purge out sinne purifie and prevent sinne to let them see the vanity of the creatures weane them from the world and draw them to relye wholly on him to make his Word and Ordinances sweeter to make them more thankfull and to shew his power wisedome providence and goodnesse in preserving and delivering his people and his justice also in destroying his and their stubborne enemies Now while I tell you what Gods end and ayme is I doe also tell you what is your duty it is to put you on to j yne with God to accomplish his ends Now the Lord hath brought us into the Mount almost to the very top I truâ—t for some great mercy to his people doe you now labour to answer Gods ends to be kindly and throughly humbled and so fit for mercy fit for deliverance fit for peace and reformation The great mercy that God intends therefore to manifest your faith and obedience your love and patience at this time of tryall to manifest to the world the truth and strength of your graces be quickened to duties of falling and prayer exercise grace and let your profiting appeare labour to finde out your lurking corruptions to be rid of them to be more carefull to av yde sinne for the time to come to see the vanity of all outward things and be weaned from the world long and labour after Heaven to rest wholly on God find more sweetnesse in the Ordinances be more thankfull for mercies when they come and admire Gods pure wisedome and goodnesse towards you and juâ—tice on his Churches enemies when God shall take vengeance on his adversaries and deliver his Israel 1. For terrour to the enemies of Gods people Vse If his owne people are subject to sufferings and troubles and are sometimes brought into such extremities that they know not what to doe or which way to turne themselves what shall then the wicked and the enemies of his people suffer If all that will live godly must suffer and sometimes undergoe hard things shall the wicked escape Doth God deale so with his children what then will he doe with his servants yea with his enemies the slaves and vassals of Satan will he not spare them that make conscience of their wayes that endeavour to live most holily to walke uprightly with God in all their wayes what will he doe with them that live prophanely loosely scandalously If God so lash them that sinne out of infirmity weaknesse ignorance want of watchfulnesse carelesnesse whose hearts are bent to please the Lord and honour him what will he doe with them that wittingly and wilfully goe on still in their sinnes after many faire warnings and admonitions If sinnes of infirmity be accompanyed with crosses and troubles and that in extremity sometimes what will be the end of bloud-shed of whoredome drunkennesse cursing swearing fearefull imprecations scorning and scoffing at goodnesse and envying purity and sincerity If he deale so hardly as it may seeme with Abraham Jacob David Jeremy and other his dearest ones what will he doe with prophane Esau's scoffing Ismaels cursed Cams and the rest of the rabble of wicked men Luk. 23 31. If it be thus with the greene Tree what shall be done to the dry If God deale thus with his owne people what will he doe with his and their enemies the common enemies of his Church bloud-thirsty enemies that seeke the suppression of his glorious Gospell the ruine and destruction of his Church people Prov. 11. â—1 Behold sayes Solomon the righteous shall be recompenced in the earth much more the wicked and the sinner I conceive the place to be meant of suffering for evill-doing God will correct and punish his owne people therefore much more the ungodly and most of all the professed bloud-thirsty enemies of his Church 1 Pet. 4.17 18. If Iudgement begin at the house of God where shall the sinner and ungodly appeare yea where shall the professed and publicke enemies of the Church appeare If Christ shall be revealed from Heaven in flaming fire 2 Thes 1.7 8 9 with his mighty Angels to take vengeance on them that know not God and that obey not the Gospell of our Lord Jesus Christ and punish them with overlasting destruction from the presence of the Lord and from the glory of his power what shall be the end of these men that despise and spurne at the Gospell and seeke to suppresse it suspend and silence the most able faithfull and conscionable Preachers of it See Jer. 25. ver 12 c. where God by his Prophet Jeremy after he had threatned the Jewes with 70 yeares captivity he prophesies of the utter destruction and perpetuall desolation of Babylon and other Nations that were the adversaries of his Church and people and ver 15. he causeth the Prophet to take the cup of Gods wrath and make all the Nations drinke of it but especially looke upon and weigh well ver 28 29. In case they refuse saith the Lord to take the cup at thy hand to drinke then shalt thou say unto them Thus saith the Lord of Hosts ye shall certainly drinke For loe marke the reason I bring evill on the City that is called by my Name and should ye be utterly unpunished ye shall not be unpunished
Joh 15.18.19.20 If the world hate you said our Saviour you know it hated me before it hated you If yee were of the world the world would love it's owne Remember the word that I said unto you The Servant is not greater then the Lord If they have persecuted me they will also persecute you And therfore seeing it is common that the very best most faithfull and renowned servants of God and the Lord Christ himselfe have suâ—fered much bin sometimes brought to great exigents we should chearfully undergoe whatsoever evils we meet with A common lot no man shrugs at who quarrels Summer for heat or Winter for cold though it be sometimes more then ordinary seeing it is a common lot who is angry because he hath as many fingers and toes and other members as other men have seeing there is use of all the members anâ— they serve to make the perfection of the whole man so afflictions and troubles wisely managed do helpe to make a man a compleat Christian That yee may be perfect sayes the Apostle James entire and wanting nothing Jam 1.3 4. entire for parts not for degrees of obedience why then should any shrinke much lesse murmurre at them 2. Consider that afflictions and troubles come not out of the dust but from God what or whosoever be the instruments yet God a good wise and gracious Father is the authour of them Is there any evill viz. of punishment in the City and the Lord hath not done it Amos 3 6 Deâ—t 32 3â— 2 Ch. 〈…〉 .13 14. saith the Prophet I kill and I make alive I wound and I heale saith God therfore this should make us not onely patient but chearfull also under afflictions as it did Job when God had by the Sabeans and others taken away all his Cattle a mighty Estate Servants and Children saith he Nâ—ked came I out of my mothers wombe Jâ—b 〈…〉 and naked shall I returne thither The Lord gave and the Lord hath taken away blessed be the name of the Lord. He did not cry out of misfortune or ill luck curse the Divell rayle at the Chaldeans or others but patiently receives it as from God himselfe and willingly submits to his will The Lord gave c. So did David Psal 39 9. I was dumbe and held my peace because thou Lord did dest it And the Lord doth justly and in mercy to his 1. Justly though evill men doe what they doe against the godly most unjustly against all right and reason yet God doth it most justly Righteous art thou ô Lord sayes David and righteous are thy iudgements Psal 1â—9 117 45 17. Rom. 2.6 11. The Lord is righteous in all his wayes and holy in all his workes For with God is no respect of person Therefore we should patiently beare all afflictions and troubles whatsoever because we suffer justly and most deservedly the Lord is righteous in afflicting us 2. God afflicts his people in mercy out of love to them and for their good though their adversaries doe it out of malice and rage against them yet God doth it out of love and in mercy to them that they may not perish Heare what Paul saith When we are iudged we are chastened of the Lord 1 Cor. 11.32 Heh 12.5 c. that we should not be condemnea with the world Againe My sonne despise not thou the chastening of the Lord ver 10. nor faint when thou art rebuked of him for he chasteneth us for our profit that we might be partakers of his holinesse The Lord useth afflictions and all troubles that befall his children as the wise Physitian doth physick to cure diseases and as the Chyrurgian doth lancing scarifying and plaisters to let out corrupt matter and heale his Patient 3. Consider the necessity of suffering and tryals it cannot well be otherwise in respect of our condition in respect of our enemies and the place where we live First in respect of our condition both present and future in Heaven 1. In respect of our present condition The faithfull the godly are Souldiers Labourers Sowers c. Now consider all these and see if there be not a kind of necessity in respect of their condition of meeting with troubles 1. The true Christian is a Souldier and a Souldier must meet with straits hard services sometimes fight hard before he gets the victory endure blowes and dangerous wounds sometimes runne through the pikes as we say before he gets the victory so must a Christian A Christians life is a warfare and you know it is no new thing for Souldiers to heare the Drum beat Trumpets sound the Cannons roare and Bullets fly about their Ears and Heads and somtimes dangerously pierce their bodies so it is not to be wondred at much lesse murmur'd at If Satan and evill men let fly at us if afflictions and troubles come Therefore if we be Christs Souldiers let us looke for such things make a sure account of them yea and sometimes to have them thick and three-fold like Jobs Messengers 2. A true Christian is a Labourer A Labourer must work early and late labour hard undergoe much paine and travell So the husband-man must not onely worke hard but endure many a cold blast many a storme before he gets the crop into the Barne so the godly must looke to undergoe many a hard service indure many a storme of affliction before he comes to the harvest to triumph in Heaven This in respect of our present condition 2. In respect of our future condition Heaven is a time of rest of triumph and reaping a harvest Now rest is after motion and there can be no triumph before victory and no victory with sitting still Quies est finis motus without blowes Before a man can reape he must endure a great deale of labour wet and dry heat and cold hunger and thirst a husbandmans life is a laborious and painfull life and so it must be with the true Christian before he comes to tryumph and reape the fruits of a sound profession and a wel-led life in Heaven Thus in respect of our condition both present and future Secondly in respect of our enemies it cannot bee otherwise 1. The Divell a most implacable enemy who continually goeth about like a roaring Lyon 1 Pet. 5.8 seeking whom he may devoure by all wayes and meanes and at all times seeking to marre our peace imbitter our lives yea to destroy our soules 2. Wicked men have a most invenomed nature all of them against godlinesse and an inveterate enmity against the righteous though they doe not alwayes equally shew it God restraines them all more or lesse for the good of his people there should otherwise be no living for the righteous upon the earth among evill men and of all Sects and Religions none are more cruell and blood-thirsty then the Papists are especially the Priests and Jesuites and therefore it cannot be expected but that the godly should
record to posterity speciall mercies and deliverances For 1. So we are commanded after God had delivered Israel and discoâ—sited Amalek Gen. 35.1 God commanded Moses saying Write this for a memoriall in a booke Likewise when God had brought Jacob safe home againe to his native country and delivered him from the wrath of his brother Esau God bad him goe to Bethel and make there an Altar unto God Josh 4. â— namely to offer sacrifice of thankesgiving unto God who appeared unto him when he sled from the face of his brother Esau and had now delivered him Likewise when God had delivered Israel and brought them out of the wildernesse and through the river Iordan he commanded Joshua to take twelve â—tones out of the middest of Jordan and set them up to bee a memoriall to future generations of what God had that day done for them 2. Therefore the people of God used to record speciall mercies and deliverances in their Chronicles in the names of their children of places and the like Ex. 15.1 Jud. 5.1 Isa 38. â— Also in spirituall Songs and Psalmes So did Moses Israels deliverance out of Aegypt Deborah and Baruk their great deliverance from and victory over Sisera and Iabin King of Canaan And Hezekiah his Song of thanksgiving after his recovery from so eminent a danger of death Hest 9 10. c. ver 29 30 31 and the Jewes feast of Purim And thirdly there is great reason for it 1. From the lesse to the great I argue thus If we must be thankfull for particular and smaller even fâ—r the least mercy as it is Psal 103.2 Forget not at all i.e. any of his benefits and there is good reason for it then much lesse may we forget or be unthankfull for great and extraordinary mercies and deliverances out of extremities wherein Gods goodnesse power wisedome mercy Reas 1. c. are most remarkably seen 2. From the equity of the duty 2. wayes First because Gods mercies to the fathers are mercies to their posterity future generations are the better for them Here the mercy shewed to Abraham in saving Isaac was a mercy to all ages He was to be the seed of the Church In him i.e. in the Messiah that was to be borne of him all Nations should be blessed So we this day reape the fruit of those great deliverances in 88. and from the Gun-powder treason and others since if either of those 1588 1605. or these had taken effect either we had not now been at all or been miserable slaves to Antichrist both in our soules bodies and estates without the wonderfull and extraordinary mercy of God and therefore great reason such great mercies and deliverances should be recorded and the memory of them perpetuated that the generations to come after us who have the beneâ—it of them should know them and blesse God for them Psal 102 18. This shall be written for the generation to come and the people which shall be created shall praise the Lord. Secondly It is equall also that there should be some proportion between our receits and our returnes our mercies are great extraordinary lasting standing mercies for future times and therefore great reason our returnes of praise should be more then ordinary lasting and continued in our posterity 3. Such mercies and deliverances should be specially noted and the remembrance of them perpetuated to testifie our love to God desire of his glory and hearty thankefulnesse for his goodnesse care and providence over us which appeares in that we would have his goodnesse to be remembred and his praise to live when we are dead So men doe with benefactors record their kindnesse and bounty set up a Monument with inscriptions that after times may reade their kindnesse and bounty towards us whom we love and desire to honour for their beneficence towards us especially if publicke and much more should we labour to perpetuate the mercies and praises of our good and bountifull God and Saviour to testifie our love to him and desire of his glory In this case a gracious heart may use the words of Paul who said The love of Christ constraineth us If we truly love God 2 Cor. 5.14 and desire to honour him we shall endeavour to perpetuate his praises 4. We should take speciall notice of and labour to continue the remembrance of speciall deliverances and mercies for the benefit of future ages for the strengthening their faith comfort and support in evill times For this cause saith David shall every one that is godly pray unto thee We have heard with our eares O God Psal 32.6.44.1 c. say the faithfull in evill times Our fathers have told us what work thou didst in their dayes in the time of old and marke what use the Church makes of Gods former mercies and deliverances to his people Thou art my King O God v. 4 5. command deliverances for Jacob through thee we will push downe our enemies through thy name we will tread them under that rise up against us The remembrance of former mercies to his people though long before doth strengthen their faith and put courage into them in their straites makes them confident in evill times and to rest on God in their greatest exigents and this use wee should ever make of former deliverances as did also David 1 Sam. 17.34 2 Cor 1.10 Paul and others Vse of Reprehension This being a duty so apparent and necessary it may serve to reprove and condemne the great ingratitude and vile practise of most men and of our selves in particular who are so far from perpetuating the remembrance of Gods mercies and deliverances to our selves and the Land That 1. Many doe not returne thanks to God for them no scarce while they are fresh and new before our eyes especially for smaller more ordinary and common mercies and deliverances We cannot looke any way beside mercies If we looke into our selves we have our being our soules and bodies all our members faculties and abilities from God with the continuance of them If we looke without us on the Heaven the Earth and Seas meat drinke clothing houses the fire water ayre we breathe in every creature is a mercy There are also spirituall mercies God gave us his Sonne a wonderfull mercy and deliverance wrought by him for man the Gospell the Word and Sacraments great mercies and these with many others we doe enjoy hitherto with peace plenty and liberty no small blessings God hath compassed us about with mercies and delivers us every day from many knowne and more unknown dangers that might befall us If we looke upon mercies in the Mount in time of extremity we may say much both of publicke and private of privative and positive mercies If God had not put in and holpen us may many of us say I had certainly dyed in such a sicknesse in such a danger I had been utterly undone in such a lesse I had been
thankfull for every mercy thinks every thing more then he deserves and all thankfulnesse too little for what he hath already and therefore stands admiring at great and extraordinary mercies To the second I answer That to continue the remembrance of speciall mercies and deliverances it will help much and the godly have used 1. To write them down and set them upon record that they which lived after them might reade them and be affected with them and thankfull for them To this purpose were the Chronicles of the Kings of Israel and Judah of old and of the Christians under the New Testament even Heathens have ever used to doe thus record speciall mercies and deliverances Hest 6.1 Erza 4.15 as we reade of Ahasuerus his times in Hester of the Medes and Persians and others 2. Tell them to your children and charge them to tell them to their children So we are commanded Deut. 4 9 10. Only take heed to thy selfe saith Moses to Israel that thou forget not the things which thine eyes have seen but teach them thy children specially the day that thou stoodest before the Lord c. And David Sing unto him sing Psalmes and talke of all his wondrous works and so the faithfull did Psal 105.2 Psal 44. 3. They may be continued and so the Saints have used to continue the remeÌ„brance of special mercies 1. In the names of their children So was Enoch Moses Samuel and many others named and it was very usuall to record speciall passâ—ges of Gods providence to his Church in the names of the r children that their very name might put them and their children and others also in mind of the thing 2. In the names of places where some notable mercy was received or deliverance given So Abraham here called the name of the place Jehovah-jirah i.e. God will see or provide because God there so unexpectedly provided for Isaaâ—s safety deliverance and a ram to be â—ffered in his room Jacob called the place Bethel the house or place of Gods speciall presence because God there appeared to him 3. Py setting up some pillar heap of stones or mark on the place as d d Jacob and Laban J shuah and others and therefore were Peniel Gen. 32.20 â—1 â—â— 49. Galeed Mâ—zpah and many other places so called 4. Likwâ—e by setting a marke on the time and keeping a solemne anniversary feast on that day in memory of some speciall mercy as was the Jewes P ss oâ—eâ— dayes of Purim and others 5. In Songs and Psaâ—mes Exod 12.11 14 Hest 9.26 as Exod. 15. recording Israels deliverance from Egypt and Judg. 5. Gods mercy in saving and delivering them from Jabin King of Canaan 6. In Proverbs as here In the Mount of the Lord it shall be seen So often as this proverbe is mentioned it puts us in mind of that marvellous and unexpected deliverance of Isaac and provision of a Ram to be offered in his stead Thus should we doe upon like occasions And thus by the good hand of God we have seen Gods dealing with his people his providence and wisedome in bringing them sometimes into troubles and extremities his power and goodnesse in supporting them in and delivering them out of troubles and exigents in the fittest time and our duty that followeth thereupon and use we are to make of such dealings and deliverances which he good God effâ—ctually bow our hearts to performe upon all occasions To whom be all honour praise and dominion in all the Assemblies of the Saints in all places from henceforth and for evermore Amen FINIS COurteous Reader I pray thee correct with thy pen these â—aâ—ltâ— which have escaped in the Printing in some copies vs◠〈…〉 for 〈◊〉 reade Isaac p 9. l. 30. for faâ—â—en 1. soften p. â—0 l. â— for â—eek 〈◊〉 p â—1 1.21 for ignoâ—â—â—y r. ignorâ—nce p 16. l 18. insert this word beare and adde out to with p. 30. l 38. for in r. â—e p 31 l. 35. for trust r rest p c 5 l. 3â— interâ— that â—tter the word extremities p 48 l. 4. add this 2. As God weakens strong means against his people so he dâ—livereth his own people by strengthning them and that especially â— wayes p 48. l. 9. for Asia r â—sa l 30 for wholy r help p. 49 l 10. for Saul r. Paul p 50. l 11 r the Philistines to 〈◊〉 Sâ—ul p. 53 l. 5 for arme r. arme p. 74. l. 18. make after share p. 75. l. 1. for through r. though l. 18 for put off r part and l. 21 for while r. retaile
son my son would God I had died for thee How much more cause had Abraham to have mourned for â—saac had he been sacrificed especially by him his Father What would all the world say What is Abraham the onely precise fellow in the world become 1. a murtherer and that 2. of an innocent child 3. of his owne child 4. the child of his old-age 5. his only 6. beloved child now fie upon such a fellow he is not worthy to live these be your Professours these be the people of God see what a Religion they have and therefore he had great cause to rejoyce greatly â—t the preservation and deliverance of Isaac from so neare and imminent a death But 2. Much more cause had he to rejoyce if we consider the spirituall â—â—ound of his affection as 't is likely he did Gen. 12.3 That he was the child of promise the seed of the Church in whom God had promised that all the Nations of the Eâ—rth should be blessed and sâ—â—â—â— deliâ—erance was a puâ—like deliverance and mercy to all the Church of â—od Isaac the seed of the faithfull and of whom the Mâ—ssiah should come is now delivered and that after a wonderfull manner in the very nick of time when there was lâ—â—â— hope of so great a deliverance and mercy Here is the grouâ—â— of his â—ffection and occasion of erecting this Monument in token of thanâ—fulnesse for so great a mercy 3. How and by what meanes the remembrance of this great mercy and deliverance is perpetuated and that is two waies 1. In the name of the place Abraham called the name of the place Jehovah-jireh 2. In a Proverbe which is a short and pithy saying which therefore doth make more impression in the mind then other sentences usually doe and therefore is the better and more easily remembred As it is said to this day In the Mount of the * Iehovah LORD it shall be seene The scope of this place is to helpe the people of God against discouragement when they see it goe hard with the Church that they are brought into great straits and exigents that there is no helpe for them in the world yet they must not distrust or be discouraged flag and hang the wing as men out of hope for In the Mount of Jehovah it shall be seene i. e. in great straits or extremities the Lord will shew himselfe to be Jehovah the God that giveth being to his promises for his peoples comfort that will helpe them in the fittest time Whence observe 3. main points in order thus 1. That God sometimes brings his people into the Mount into some great strait into some great extremity or other 2. That God will be seen in the Mount he will helpe and deliver his people in their extremities 3. That such mercies and deliverances should be specially noted and the remembrance of them perpetuated Of these God willing severally and in order and first of the first That God doth somtimes bring his People into the Mount i.e. into some great strait or other Doct. 1. that they know not what to do nor which way to turne themselves Examples there are very many both in the sacred Scriptures and in ecclesiasticall Stories of which take a few which I will but mention and not largely relate unto you Abraham here was come into the very top of the Mount to the greatest extremity to the highest point before God called unto him and gave him a dispensation the Altar was made the wood laid on Isaac bound and laid on the wood and Abraham was putting forth his hand to slay his Son there wanted but a moment of time to doe that which all the world could not undoe Isaac had been slaine and offered for a burnt offering unto God So Israel was in Ægypt a land of affliction not in Canaan a land of promise that was somewhat to humble them Exo. 1 c. 5.7.8.9 10. the King was against them and oppressed them that was more he slew their male-children and afterward drowned others this was more grievous this riseth high after that their task was doubled which still added to their misery Then againe at the Red Sea the enemies were armed behind them the rocky mountaines on each side and the Sea before them nothing probable but death in their eyes In the wildernesse the fiery Serpents so great wants of water bread and flesh that Moses himselfe did doubt whether it were possible that so great a multitude could there be provided for 1 Sam. 13.22 unlesse all the flocks and heards be slaine All Israel in Sauls time was brought to that extremity that their mighty enemies the Philistines came against them they had neither Sword nor Speare save onely Saul and Jonathan So the Church of God 2 Chr. 13 14 15. all Iudah in Abijahs time were encompassed round about with their enemies a great army So againe in Asaes reigne when Zerah the Aethiopian came against Iudah and Ierusalem with an host of a thousand thousand and three hundred Chariots 2 Chr. 14.9 In Iehoshaphats days by the children of Ammon Moab and mount Seir 2 Chr. 20.3 10 â—â— 22. against whom Iudah had no might nor knew not what to doe their enemies were so exceeding many and mighty Vnder Hezekiah 2 Chr. 32. when Senacherib and railing Rabshakeh came against him and his people Againe In the Babylonian Captivity Ezek 37.3 4 11. they were all as dead bâ—nes under a most potent enemy and that neare 70. yeares when they might have thought God had quite forgotten them So in Hosters dayes Host 3.7 12 13 14 15. the Decree was sealed to kill and destroy all the Iewes in all the Provinces under Ahashucrus Instances in particular persons we have many as in a 1 Sam 23 25. David in the wildernesse of Maon and sundry other times as at b 1 Sam. 30.6 Ziglag in c Ion. c. 2. 3.6 Ionas d Hest c 3. 6. Mordecai e Dan c. 3. 6.16 Daniel the three Children f 2 Cor. 11.23 24 25. Paul often g Act. 12. Peter and many others So if need were we might out of the Histories of the Church bring many instances to this purpose from the Primitive times hitherto even a large Volume of them but what needs more instances to proove so evident a truth which none denyeth Now The Reasons why the Lord will sometimes bring his people into great straits Reasons may be taken from the ends of the Lords providence in afflicting his people and bringing them into great extâ—emities which are these 1. To humble his people the more and so make them more fit for mercy every godly man is not fit for every mercy fit for deliverance much lesse others that are not such they would be proud unthankfull abuse mercies An humble man is the onely fit man for mercy as an empty vessell is only fit to receive not
good meanes to cure a man of love of the world sicknesse poverty persecution and other great troubles make men weary of their lives Elias when he fled from the wrath of Jezabel and Ahab 1 〈◊〉 19 4. he sate under a Juâ—iper tree and requested for himselfe that he might dye not a word of dying before hee was brought into this great strait that he must either fly for his life or dye by the hand of wicked Iezabel This made Paul desire to be dissolved and to be with Christ that he was then in bloody Nero his prison though that was not the sole cause of that his desire If we had all things here at will wee should with Peter desire to build Tabernacles and abide here but afflictions and troubles especially great ones make us weary of the world like as wormewood on the mothers brest doth imbitter it and makes the child out of love with the brest So afflictions and troubles doe imbi tâ—r our worldly comforts make us weary of the world out of love with it and to aspire and long after Heaven And both these tend much to draw his people to trust in him and so to rely and bottome themselves upon him as to commit themselves to him to roule themselves and leane upon him alone When a man is come so faâ—te into such an extremity that all outward helpe and meanes faile him and there is none to rely upon but God that either be must cast himselfe wholy upon God or perish be undone if God helpe him not he is undone he hath no hope elswhere it will drive him to roule himselfe and rely upon God if there be any faith and hope in him that God can and will helpe as a man shipwrackt at Sea when hee sees there is no other way to be saved but such a rocke or planke Heb. 11.17 18 19. then he casteth himselfe on that and resolves to rest thereon Here Abraham was brought to a very great strait he cast himselfe on God he beleeved that God was able to raise up his some again from the dead and therefore hee cast himselfe upon God So it wrought with Paul and others they received the sentence of death in themselves i. e. saw no way or meanes of life all hope from outward meanes failed and therefore they cast themselves wholy on God heare his words 2 Cor. 1.9 10. We received the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead who delivered us from so great a death It was a great extremity Paul and the rest were brought into Act. 27. Act. 27.20 No small tempest lay on us saith the Apostle all hope that we should he saved was taken away See how this drove him to trust in God v. 25. Sirs be of good cheare I beleeve God c. When the storme was exceeding great the Ship split and all failed nothing but the waves or peeces of plankes yet then he cast and committed himselfe to God yea then he must doe it or perish no hope no helpe any other way Thus the Lord would have his people to trust in him and rely upon him alone and this is a speciall meanes to drive men to it to unbottome them of the creature necessity is a good argument and it is well if any thing will make a man truly and sincerely to cast himselfe on God 12. Sometimes againe The Lord brings his people into troubles to make his Word and Promises sweeter unto them and all his mercies to relish better When a man is tossed to and fro and wearied with beating his braines and endeavouring by all wayes and meanes yet in vaine and as it were against the streame and wind ô how welcome then will a promise be to such a soule Ps 110.50 Contraria juxtase posita magis cluceseunt how sweet will the word to be to him that finds no helpe no comfort in any outward thinâ—â— This said David is my comfort in mine affliction thy word hath quickned me put life into his drooping dying soule Every mercy is sweet to a gracious heart but in case of extremity it is most sweet contraries doe best discover one another the bitterer the affliction is here the more grievous the trouble the sweeter will the word be to a gracious heart as every thing is sweet to an hungry soule Also troubles bitter afflictions will sweeten glory they put a kind of excellency and eminency on Heaven and glory it selfe and make it more sweet and glorious Great afflictions and troubles here make Heaven if I may so say more heavenly the haven is most pleasing to a weather-beaten Mariner sweet after bitter health after sicknesse ease after paine meat after hunger the triumph after a sharpe battell so troubles here on Earth doe after a sort sweeâ—en the life to come and make it more excellent and soul-ravishing 13. The Lord dealeth thus with his people to increase thankfullnesse in them for mercies When he comes in the very necke of time at the last pinch when all outward helpes and hopes faile then mercy will be welcome indeed and thankfully received Here when it was come to the uttermost Abrahams hand was lifted up to slay his sonne then comes a dispensation from God which much affected Abraham therefore he presently as it were erects a monument with this inscription In the Mount of the Lord it shall be seene and called the name of the place Jehovah-jireh i. e. the Lord will see or provide So in Hesters time when things were brought to a great height Hest c. 4. 9. a desperate pinch then God workes their deliverance and they were much affected with it when a man is brought to extremity then mercy affects much and accordingly the heart is inlarged in thankfulnesse The more bitter the affliction is and the greater the extremity the more welcome and thanks-worthy mercy and deliverance will be A hungry beggar will be thankfull for every small matter and course almes but he that is full is ready to slight every thing A full stomacke loaths the hony-combe Pro. 27.7 sayes Salomon 14. Lastly the Lord suffers the enemies of his people to prevaile and bring his people to an extremity that he may have occasion to manifest his glorious Power Wisdome and Justice also 1. His Power Wisdome and Goodnesse in the manifest support of his people in their troubles holding them up as it were by the chinne in the midst of the waters that they sinke not So Gods admirable power and goodnesse did appeare in making the Arke to float safe upon the waters the bush to burne and not be consumed the Church to be brought into great straites sometimes to the utter most extremity and yet not be quite dissolved and perish likewise preserving Daniel in the Lyons den the three children in the fiery furnace Jonas in the Whales belly Likewise in delivering them cut of extremities that
God doth helpe and deliver his people God is seene in the Mount Now Secondly How God is seene in the Mount how he shewes himselfe in their extremities and that is two wayes 1. In supporting them in the Mount And 2. In delivering them out of the Mount 1. God is seene in supporting his people in their troubles and extremities they sinke not under them but hold up their heads and resolve to cleave unto him and wait upon him as he did Iob who resolved Though the Lord slay me yet will I trust in him Iob 13.15 Ps 37.17 14. The Lord upholdeth the righteous though he fall viz. into great teâ—tations and troubles he shall not be utterly cast downe for the Lord upholdeth him with his hand Even in spirituall desertions there is still a secret hand of God which doth uphold them that they doe not wickedly depart from him nor frowardly behave themselves in his Covenant but there is still a generall recumbency and relying upon God till be have mercy upon them and deliver them And sometimes the Lord fils their hearts fullest of inward comfort when their outward condition is most grievous as was to be seene in the Martyrs 2. God is seene in the Mount of extremity in delivering his people out of their troubles and straits and that divers wayes I shall mention the most and principall of them and they are these 1. By weakening strong means against his Church or people God delivers them and that especially 5. wayes 1. By striking suddain feares and dreadfull apprehensions into them like that into the Canaanites The terrour of you is fallen upon us said Rahab and the Inhabitants of the Land faint because of you Josh 2.9.11 Assoone as we heard of these things our hearts did melt neither did there remaine any more courage in any man because of you So the Midianites by a casuall dreame of one of their company Jud. 7.13 17. were so frighted that though an innumerable Army yet they were not able to stand before 300. unarmed men So the Moabites were strangely overcome and Israel delivered from their designes 2 Kin. 3.22 â—3 by reason of the seeming colour of blood on the water occasioned by the reflection of the Sunne beames shining upon it And thus he dealt with the Duke of Ireland and his Army Relation of the Parl. begun at Westâ—min 1386 p. 17. when with the forces raised in Lancashire Cheshire and Wales he came up towards London against the Parliament their great spirits were so benummed discouraged and amazed at the sight of the Appellants Army that when they should give the assault God not suffering the effusion of blood they stood still making no shew of resisting but without any fighting slung downe their armes and yeelded themselves to the mercy of the Lords Appellant This is one way Secondly God sometimes weakens the Adversaries power and delivers his people Exod. 14.25 by spoyling them of their instruments which are very helpefull to them So God tooke off the wheeles of Pharaohs Chariots and made them drive heavily so that they could not follow after Israel to hurt them Thirdly sometimes by infatuating them and their counsels a grievous judgement and sad signe of their destruction approaching when God smites men in their wits So he dealt with Pharaoh king of Aegypt Isa 19.11 13. The Princes of Zoan are become â—ooles the councell of the wise Counsellours of Pharaoh is become brutish how say you unto Pharaoh I am the sonne of the wise the sonnâ— of ancient Kings The Princes of Zoan are become fooles the Princes of Noph are deceived they have also seduced Aegypt even they that are i.e. should be the stay of the Tribes thereof They told him a faire tale and so miserably deluded him to the destruction of Aegypt 2 Sam 17 7 14 So God turned Ahitophels politick counsell that would have been very prejudiciall to David and his men into foolishnesse 2 Chro. 10. and Absalom to reject it and follow the counsell of Hushai to his owne destruction And Rehoboam to follow the advise of the young men that were brought up with him and to reject the counsell of the grave men to his owne great dammage and dishonour Thus God sometimes by infatuating the counsels of the Adversaries of his people and smiting them in their wits doth disable them to pursue their designes against his people and so delivers them as David from Absolom and petitioning Israel from Rehoboams intended cruelty and so make their owne counsels and designes their own over-throw and fall and the rise of his people Fourthly sometimes by taking away from the enemies of the Church part of their strength in which they trust as he did from Rehoboam by rending ten Tribes the farre greater part of his Dominion from him 2 Chr. 10.13 when he would not be disswaded from going on to oppresse his petitioning Subjects Fifthly sometimes by restraining their malice when it comes to the upshot and turning their hearts towards his people and enclining them to peace Gen. 32.6 with 33.4 10. as when Esau came against Iacob with 400. men God over-power'd his spirit and turned his heart to his brother Iacob That Jacob saw his face as the face of an Angell of God 31.24 â—9 So he did restraine Laban and encline him to peace that he had not an evill word to say against Iacob when he over-tooke him And this is the first way by which God doth deliver his people namely by weakening strong meanes against them that the Adversaries cannot or will not hurt them Thus the Lord hâ—th the hearts even of Kings in his hands Pâ—â—â— 21.1 and turnes them as the rivers of waters whithersoever he pleasâ—th First by putting courage and strength into his people making the weake and feeble strong and the faint-hearted valiant So he did a 1 Sam. 11.4 5 6. Saul to deliver Israel out of the hands of the Philistines b Cap â—4 v. 6. Jonathan to slay many of them and route their army c 2 Chron 13 1â— 15 16 17. Abijah and the men of Judah to slay 500000. of their enemies d 14 9. Acts and Mâ—â—â—â—ents p. 207 col â— 208. col 1 l 70. Asia and his men to destroy and route Zerah the Aethyoptan with an army of a thousand thousand foot and three hundred horse So he put a * Relation of the Parliament begun at West-â—enster Anno 1â—86 p 4 5 â— 7. 12. spirit of valour and magnanimity into the Waldenses to defend themselves and the true Religion against the Duke of Savoy that sought to suppresse and root out the Protestant Religion to doe wonderfully even to admiration Likewise into the Protestants in France to defend theâ—â—selves and Religion against them that would destroy both Likewise into the Appellants The Duke of Glocester the Earles of Arundell and Warwicke in the raigne of King Richard the second to preserve the
will deliver his people in their extremity that his people may have an experimentall knowledge of him both to support themselves in evill times and be the better inabled to comfort others and support the feeble-minded It is a great comfort and will help much in evill times when a man can looke backe and say Such a time I was brought to such a straite and the Lord delivered me into such an extreame want and God provided for me into such diseases and weaknesse that all friends and Physitians forsooke me and gave me over for a dead man yet then the Lord did raise me up againe beyond all expectation into such and such a trouble and the Lord carried me through or delivered me when there was no hope as a 1 Sam. 17.34 c. David and b 2 Cor. 1.9 10 Paul did and so c 2 Cor. 1.4 might be able to help others also The godly know by faith that God is the supporter and helper of the Saints The word saith it and they beleeve it but when God doth indeed bring them into the Mount into some great trouble extremity or other doth awhile leave them there yet dâ—th support them in it or deliver them out of it then they see and know God by experience to be such That is observable to this purpose in 2 Câ—ron Then Manasses knew that the Lord he was God 2 Chr. 32.13 â— i.e. then he knâ—w it by experience in himself 5. The Lord will be seen in the Mount and then help and deliver his people that they may be truly thankfull more affected with his goodnesse prize mercy more and be more thankfull for it O! how welcome is the Haven to a weather-beaten Mariner that every moment looked to be shipwrackt bread to an hungry man that is even ready to perish pardon to a condemned wretch that is upon the Gallowes ready to be turned of the ladder how will he prize such a mercy how thankfully will he accept it but let the Mariner be safely batboured so soone as the storme begins to arise or the hungry man have meate so soone as his appetite craves it or the malefactor have his pardon given him as soone as he is apprehended or imprisoned it will be sleighted he cannot be so affected with it and thankfull for it as otherwise he would How greatly Abraham here was â—ffâ—cted with this mercy and thankfull for it when God appeared to him in the Mount this Chapter doth testifie and this verse is a divine record of it He called the name of the place Jehovahâ—â—ch 6. And lastly The Lord will be seen in the Mount help and deliver his people that their faith faile not and they behave themselves untowardly and uncomely in his Covenant If God bring his people into the Mount into great extremity and they wait and wait still and no help come the feeble Christians faith will be apt to faile and he to faint and behave himselfe uncomely shame himselfe staine his profession and dishonour God discourage others and open the mouthes of evill men against the truth and wayes of God Now the Lord will not breake a bruised reed nor quench the smoaking flaxe Isa 42.3 1 Cor. 10.13 Isa 57.16 not suffer a poore weake Christian to faint and therefore will help in due time that he may not quench the smoaking flaxe nor breake the bruised reed not quench but increase grace not destroy but build un faith I will not contend for ever sayes God neither will I be alwayes wroth for the Spirit should faile before me and the soules which I have made And these be the Reasons why the Lord will be seen in the Mount help and deliver his people in their extremities and so we come to application And first behold here this truth verified in our dayes Vsâ— 1. and in these Realmes of his Majesty Was not God seen in the Mount to Scotiand our neighbour-Nation given them a wounderfull deliverance and a happy peace 1639. 1640. when nothing was before their eyes but ruine and destruction intended and threatened against them by the publike enemies of both Kingdomes who thought to raise and settle themselves by their ruine Did not God appeare in the Mount to poore Ireland 1641 Octo. â—3 in saving the head-City of the Kingdome and consequently the Kingdome the very night before it should have been surprized Was not this Nation broâ—â—ht into the Mount and did not God wonderfully deliver it in 88 from the Spanish Armado â—â—8◠〈…〉 5. stiled invincible by the adversâ—â—es themselves in their vaine boast of it In the yeare 1605. from the Gun-powder treason that transcendent and most horrid villany a few houres before it should have taken effect In the yeare 1639. from the Spanish Navy 1639. too little heeded and too much forgotten by us And many late desperate designes of the enemies of Christ and his people and particularly of this Church and State in which we still live by the goodnesse of the same God who shewed mercy to Abraham and Israel and Judah in their extremities and delivered them out of the hands of their enemies Pharaoh Senacherib Haman and others Secondly Vse 2. if God be seen in the Mount help and deliver his people in their extremities then hence by considering withall Gods usuall dealings and carriage towards his and their enemies when he delivers his people we may inferre That God will destroy his and their enemies the present and future enemies of the Church of Christ See a few instances when God delivered Israel out of Egypt Exod 1â— â—9 14.23 15.1 he at the same time to make the more for their delivery and security he destroyed first all the first borne of Egypt beside the other destructions that before did befall their cattle corne fish c and then Pharaoh himselfe and all his Princes and army in the Red Sea So when God brought Israâ—l out of Babylon â—er 25.12 he first by the Grecians destroyed the Babylonians Monarchy that had wasted and grievously oppressed his people 2 Câ—r 13 14.14 11. When he delivered Abâ—…ah and Judah he destroyed of their enemies 500000. When he delivered Asa and his people he destroyed Zerah the Ethyopian and many of his great army 20.10 22. When he saved Jehosaphat Judah and Jerusalem he destroyed the Moabites Ammonites and the inhabitants of Mount Seir. 32.1 21 When he saved Hezekiah he destroyed 185000 of Senacheribs numerous army When he saved the Jewes he destroyed Haman the Jewes enemy Hâ—st c 7. 9. and his sonnes and all those that rose up against them Likewise often when he delivered Israel under the Judges and in the time of the Kings he destroyed or grievously punished the proud enemies of his people For God useth wicked men but as rods to correct his children and when they are corrected and bettered that he will use that rod no more then he throwes the rod
Iob 1.2 3. that he had not an Oxe or Asse or Sheep left him his servants and children also and his friends left him yea his owne wife and servants that remained were against him he was brought even to the top of the Mount into suchan extremity what with outward and inward losses and troubles that he could scarse goe any further Yet when Job humbled himselfe and sought unto God he was heard and obtained mercy God restored to him his health and honour againe prosperity friends beauty and all returned to him againe and he was greater then ever before also he had sons and daughters Likewise God provided for Moses and the rest See Mat. 6.25.20 3â— So be thy case like theirs yet God will provide or support without meanes or take thee away to a better state of life where we shall have better and more durable riches where there will be no need of outward comforts Jesus said to his Disciples Verily I say unto you Mat. 19 27 28 29. that every one that hath forsaken houses or brethren or sisters or father or mother or Wife or children or land for my Names sake shall receive a hundred fold and shall inherit eternall life 3. In case of violent temptations looke upon Saul he was buffeted grievously he prayed often that God would free him from it notwithstanding â—od still continued his affliction though very heavy yet at last after divers fervent prayers God gave him this comfortable answer 2 Cor. 12.7 8 9 My grace is sufficient for thee If God lay on weight he will give shoulders and strength to beare it 1 Cor. 1â— 13 God is faithfull sayes the Apostle who will not suffer you to be tempted above that you are able See it also in Heman Asaph David Job and others 4. In case of Gods not hearing prayer It may be thou prayest for some speciall good or removall of some speciall evill and prayest and prayest againe and againe yet God heareth not I speake of hearing of testification but seemes to turne the deafe eare There is 〈◊〉 3 fold heâ—ing of prayâ—r viz 〈◊〉 observation of approbation of testification Mat. 5â—â—â— â— Cor. 12.8 9. and it may be to deny thee yet be of good comfor It was so with the woman of Canaan she begged hard he denyed her she went to him againe and againe would take no denyall at last he gave her a gracious answer Be it unto thee even as thou wilt So Paul rayed againe and againe God answered not till the third time i. e. till he prayed often It may be thou art not humbled enough thou art not yet fit for mercy and therefore search and humble thy selfe pray still and wait upon God He will be seen in the Moâ—at 5. In case of spirituall desertion when God hides his face withdrawes the light of his countenance from a soule that lyeth conflicting under great trouble If this be thy case yet faint not be not east downe looke up unto God still So saith the Prophet Isaiah 〈◊〉 â—0 1â— Who is among you that feareth the Lord that walketh in darknesse and hath no light that is in great and deep desertions and troubles and hath no light of comfort Let him trust in the Name of the Lord and stay upon his God It is a great comfort to a stranger that is in a wide Forrest in a darke night to have a sure guide with him to direct him the way that will certainly bring him where he would be And so it may be to a deserted soule that walks in darknesse and hath no light of comfort to have such a sure guide as this to direct him a sore way to find comfort in the end Let him trust in the Name of the Lord c. This God will be seen in the Mount It may be thou aâ—â— not yet come to the top of the Mount and therefore patiently goe on still God will be seen in the Mount Thus brethren when we consider what a God we have in Covenant and what a promise he hath made we have good ground to comfort our selves in him in all extremities Fourthly will God be seen in the Mount Vss 4. then this may serve to teach incite and encourage all in generall and particularly the honourable Houses of Parliament First All in generall and that to a double duty 1. To goe unto God by prayer in all cases of extremity yea in all troubles and afflictions whatsoever God himselfe directs us to this Call upon me in the time of trouble and I will deliver thee Psal 50.15 And it is the constant practise of the Saints yea of wicked men also to go to God in their troubles yea very Pagans and Heathens doe so Ioâ—ah 1.5 Witnesse the rude Mariners that carried Jonas in their ship and the souldiers with him And indeed this is a powerfull and prevailing meanes being rightly performed and cannot be otherwise if we consider that such prayers are 1. The act of Gods Spirit in the soule and according to his will The Spirit maketh intercession for the Saints Rom. 8.27 according to the will of God and therefore being the worke of Gods owne Spirit and according to his will it cannot but be accepted and prevailing 2. It is grounded on Gods owne promises Aske and have Whatsoever ye shall aske the Father in my Name he will give it you Call upon me in the time of trouble and I will deliver thee and God cannot deny himselfe 3. Such prayers are put up by the hand of Jesus Christ the beloved of the Father in whom he is well pleased and whom he cannot deny any thing so that though he may and will deny as when we goe in our owne name yet he will not deny those that goe unto him in his Sons name the humble faithfull requests of his poore servants put up in the name of Jesus Christ 4. I may adde also that it tends much to his glory to heare the prayers of his servants and help them in their extremities it proclaimes his omniscience almighty power wisedome goodnesse faithfulnesse and care over his people Therefore pray and pray fervently and faithfully and pray constantly give not over praying whatsoever extremity thou seemest to thy selfe to be brought into yea the greater the extremity pray more earnestly and hope most A ship hath most use of an Ankor when the waves are roughest and the storme greatest so here most need to pray and put out the Ankor of hope in greatest troubles and there is ground for it then to be fullest of hope because deliverance is nearest the nearer to the top of the Mount to the uttermost extremity the nearer to mercy for God will be seen in the Mount he will help and deliver in extremity 2. It should teach us all patiently to relye upon God in every case in every place and condition cast thy selfe upon him He was with Daniel in the Lyons den to stop the
buty the Churches mercies and hopes in the ruines of destruction and that curse when they should blesse and blaspheme where they should set up monuments to perpetuate the praises of God and the remembrance of his mercies So especially doth that wicked Balaam of Rome by his Buls and Excommunications and his Abettouâ—s here Such are in a fearfull condition the good Lord open their eyes to see and consider and make use of that gracious and terrible speech of God comfortable to his people and terrible to their enemies Cursed be he that curseth you Gen 27.20 Num. 24.9 and blessed be he that blesseth you spoken indeed to Jacob but in him to all the Israel of God as it is applyed by him whose eyes were open and saw the vision of God Vse of Exhortation Secondly Whatsoever others doe or our selves have formerly done yet let us now be hence convinced of our failings be humbled for them and excited to our duty and that is 1. To give God the praise of all mercies and deliverances and of all his wondrous workes God gives deliverance to his people that he may fill their hearts and mouthes with Songs of praise and gives us a charge so to doe Call upon me in the time of trouble and I will deliver thee and thou shalt glorifie me Sing unto him sing Psalmes unto him Isal 50.15.105 2. and talke of all his wondrous workes 2. To praise Gods due and our duty for all his goodnesse to us and his ioyne prayer to God for our selves and the Church that God would be pleased still to goe on to doe us good that God would accomplish his worke and doe good unto Zion and be favourable to Ierusalem ever watch over it preserve support comfort it and perfect his mercies and evermore mightily defend it that Ierusalem may be the praise of the whole Earth Cant 6.4 Comely as Titzâ—h in respect of pure order and ordinances and terrible as an Army with banners to the enemies in respect of dâ—â—me blessing and protection To move us to thankfulnesse consider these Motives 1. The number Motives greatnesse variety sutablenesse and continuance of Gods mercies and deliverances both personall and nationall temporall and spirituall of which a touch hath bin given before And surely the more the greater and more excellent mercies are the more they will a fect and stirre the heart if there be but a principle of common honesty in it and any notice taken of them 2. Consider the affections of God the giver which is to be preferred before a Parents Never was a Father nor a Mothers love whose affections are usually more tender more to their child then Gods is to his chosen See Isa 49.15 It is therefore set downe by way of admiration God so loved the world that he gave his onely begotten Sonne Joh. 3.16 1 Joh. 3.1 and Behold what love the Father hath shewed unto us This consideration and perswasion is very needfull for unlesse we be perswaded and doe consider that what God doth for his people and for our selves in particular is not in wrath as he sometime gave Israel a King in his anger and Quailes to murmuring Israel but in mercy out of love and for our good we cannot be truely thankfull we are more thankfull for a small kindnesse from him whom we know loveth us then for a farre greater matter from him of whose good affection towards us we have just cause to doubt it is the perswasion of a kindnesse and love in a benefactour that stirres up to thankfulnesse and when these meet together that good turnes are great many sutable to our condition and desires durable and out of love and a man is perswaded of this then they affect the heart kindly 3. Consider all so the freenesse of God the giver that all mercies and deliverances are free and altogether undeserved He is not bound to us by way of desert and debt but of free promise Gen. 32.10 We are all as was Iacob lesse then the least of all his mercies all is of meere grace and free favour If we have but a bit of bread and cold water it is free mercy if more it is his bounty if nothing at all if he give nothing but take away all we have and punish us also for our sins he doth us no wrong we have no cause to complaine but to justifie the Lord. This is very considerable to move us to thankfulnesse 4. Consider our miserable condition without these mercies which we may know carendo magis quam fruendo best by the want of them Did we a while want health strength liberty meat drinke apparell or the like we should thinke our case ill Were we turmoyled a while with civill warre which God in mercy avert as in Germany and Ireland at this day where very many thousands are already slaine and they that survive most of them have their goods spoyled their houses burnt themselves turned out naked very many of them some have their husbands some their sonnes barbarously murdered before their eyes some their wives or daughters or both desloured shamefully abused and afterward butchered by rude Souldiers some women as I remember ript up alive some have their fruit drop from them as they hang on the gallowes some grievously mangled and many other miseries which they onely can best know that feele them or are eye and ear-witnesses of them But it is much worse where a soule lyes under an accusing condemning tormenting conscience wants and feeles the want of pardon of sinne and Gods favour this is the greatest misery Thinke then what a piteous case you should be in were it thus with us as undoubtedly it had bin before this if our proud enemies had prevailed as they hoped and believed they should doe and are yet confident yea if you want but outward mercies as liberty meat drinke c. but a few dayes and much more if you want pardon of sin for which a conscious sinner would give all the world and lye under a sore wounded conscience and let the consideration of the want of mercies make us truely thankfull for what we doe enjoy 5. Thinke also on the other-side what an happinesse it is to enjoy these mâ—râ—rs and deliverances which we by the goodnesse of God and the wisedome and care of the Parliament doe enjoy Oh how happy would many a thousand in Germany and Ireland that are in extreame want ready to perish thinke themselves did they enjoy the plenty we doe or the fourth part of it if they had but bread enough though never so course to put into their bellies Or he that is extreame heart-sicke even ready to breathe out the last gaspe to have health I he poore wearied man with continuall frights fears alarums and great dangers to enjoy peace And so in other things all which by the indulgent goodness of God we doe yet enjoy We were happy if we had eyes to see our owne