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<DATE>2005-01-20</DATE>
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<NAME>Rachel Losh</NAME>
<RESP>MURP</RESP>
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<IDG S="marc" R="UM" ID="A70828">
<STC T="W">P255</STC>
<BIBNO T="oclc">11901361</BIBNO>
<VID>50585</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="illustration">
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<P><FIGURE>
<P> THE MOST NOBLE ROBERT &middot; EARLE &middot; OF ESSEX &middot; AND LO:GEN:OF THE FORCES FOR K: &amp;PARL &middot;</P>
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<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>THE SAINTS Support in these sad TIMES, Delivered in a Sermon at <HI>Tiverton</HI> in <HI>Devonshire,</HI> in the time his Excellencies ar|my raised for King and Par|liament) quartered there.</P>
<P>By <HI>Tho. Palmer,</HI> Minister to the Honou|rable Major Generall <HI>Skippons</HI> Regiment.</P>
<P>Imprimater, <HI>Joseph Carrill.</HI></P>
<P>LONDON, Printed by <HI>M. Okes</HI> for <HI>William Ley,</HI> and are to be sold at his shop at <HI>Pauls</HI> Chaine, 1644.</P>
</DIV1>
<DIV1 TYPE="dedication">
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<PB REF="2">
<HEAD>To His EXCELLENCY, <HI>Robert,</HI> Earle of <HI>Essex,</HI> Viscount <HI>Herreford,</HI> Barron <HI>Ferrars</HI> of <HI>Cha<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">tly,</HI> Lord <HI>Bourcher</HI> and <HI>Lovaine,</HI> one of his Majesties most Honourable Privy Counsel, and Ge|nerall of the Army raysed by the Parliament in defence of the true Protest|ant R<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ligion, His Majesties Person, the Lawes and Liberties of the Kingdom, and the Priviledges of Parliament.</HEAD>
<OPENER><SALUTE>Great Generall.</SALUTE></OPENER>
<P>_I Take the boldnesse to stile you, what God himselfe hath certainly made you; Surely, as yet God never honoured any man with so great a prize, as hee hath now intrusted your Excellency with. God hath put you into his owne place; God hath graced you with his owne Name, Lord of Hosts, Gene<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">all of Armies. God (in our appearance) hath committed unto your care, what is preci<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">us to himselfe. A precious Gospell, precious Ordinances, a precious Parliament, &amp; a precious peo|ple. God hath called forth your Excellency as a choise worthy to be his Gene|rall, and the Champion of Iesus Christ to fight the great and last Battell with <HI>Antichrist</HI> in this your Native Kingdome.<NOTE PLACE="marg"><HI>Rev. 19.</HI></NOTE> La<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> confident your Excellency is not so little read in Divine history, or such a stranger to the worlds experience, as to thinke this Church-work<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, this thing called Reformation, will be found a matter of ease and pleasure. No, it is a businesse of the greatest difficvl<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">y in the world. <HI>Antichrist</HI> w<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">l ingage the Kings of the earth,<NOTE PLACE="marg"><HI>Rev. 16.<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">4 Rev 12.12</HI></NOTE> and set the whole world in a combustion, before he will leave his hold. It is the nature of the devill to rage horribly towards his end. It is the property of a dying Beast to give one great struggle when life is departing; why may not God now make this Good in this Roman Beast amongst us? Great Generall, thinke not lesse of God, <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">r worse of this Cause, for one foile.<NOTE PLACE="marg"><HI>Josh. 1.2.3, 4.</HI></NOTE> <HI>Joshuahs</HI> Armie may flee and fall before the


<PB REF="3">
men of <HI>Ai</HI> though he had good warrant to fall on, and the designe wisely mana|ged.<NOTE PLACE="marg"><HI>Iudg. 20.18.21. Math. 14.2<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.23, 24.</HI></NOTE> <HI>Israel</HI> may lose two battells together, before <HI>Benjamin,</HI> when God had them goe. Iesus Christs owne Disciples may meete with a crosse gale when they goe about his businesse. Now it being within my owne verge to op<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n Scr<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">pture, I t<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">k<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> this liberty to hi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t un<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">o your Excellency the meaning of God in this strange dispensation, and further to let your Excellency know, that God ha<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">h much sweet in this bitter,<NOTE PLACE="marg"><HI>Iosh 7.11 12.24, 25, 26. Iudg. 20.<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">6. Math. 14.27.</HI></NOTE> much good in this seeming evill. Israel was routed, fled and fell before <HI>Ai,</HI> that plundering <HI>Achan</HI> might be found out and punished. <HI>Israel</HI> fell in two Battells together before <HI>Benjamin,</HI> that th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">y might learne more seriously to seeke and trust God upon the first undertaking. A<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">d the Dis|ciples must be in a hopelesse, helpelesse, perishing storm, that their faith in Christ (though by a miraculous experience) might be firmely established. Little did I thinke when first I preached and writ out these collections, that God intended to m<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">k<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> them so suitable to the condition of your Excellencies Armie, as now I conceive them. It is not the least of my thoughts in this, to looke at my selfe, but my aime is alone Gods glory. I am not unacquainted with your Excellencies goodnesse as well as greatnesse, ever discerning an unwonted humility, in so great a personage, which is my strong encourag<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ment to present unto your Excel|lency this small tender of a most reall affection. If your Excellency be pleased to peruse it, it beares the character of a right Souldier, and I know you wil not love it the worse for that? Your Excellency will here finde a sincere heart, and an un|daunted Spirit, in a plaine and meane Presse; Flattery is fitter for the Kings Court, then the Lords Campe; Be pleas<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">d then great Generall, to honour mee in the acceptation; Protect it as you approve it, and I have my desire. The great God prosper his great wo<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ke in your hand<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, and make your Name glorious to succeeding Ages. Most Noble Generall, in the Name of the Lord goe on, and hee will yet do mightily for you; You will exp<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">esse your greatnesse in over-looking difficulties; And certrinly, a Generall of so many faithful prayers can|not miscarry. You may yet assure your selfe, Gods people have you in a high-esteeme; The Saints a<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e daily begging at the Throne of Grace of you. Questi|on it not but God will make a sweet and full returne of all the pray<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">rs, teares, wrongs, and Blood, which hath so long cryed to heaven. This is the desire and the exp<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ctation</P>
<CLOSER><SIGNED><HI>Of your Excellencies most faithf<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">lly devoted in the Worke of Jesus Christ.</HI> Thomas Palmer.</SIGNED></CLOSER>
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<DIV1 TYPE="sermon">
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<HEAD>A Support for the SAINTS in these sad times.</HEAD>
<EPIGRAPH>
<Q><BIBL>PSAL. 37. vers. 40.</BIBL>
<P>He shall deliver them from the wicked, and save them, because they trust in him.</P></Q>
</EPIGRAPH>
<P>_VArious, and promiscuous are the Lords dealings with the Godly and wicked in this life; God doth not infallibly feed his choisest Saints with the sweet-meates of prosperity, and let the wicked onely lye under the lash of biting calamity, woe, and misery. No, for if prosperity did ever wait upon Gods people, and ad|versity attend the ungodly, then we might easily find out the wayes of God, and know pe<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">fectly who were his. But sayth <HI>Solomon, No man knoweth either love or hatred, by all that is before them; for that, all things come alike to all: there is one event to the righteous, and to the wicked,</HI> &amp;c. <HI>Eccles.</HI> 9.1, 2. That is, in the common dispensation of outward things, during the time of Gods pl<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">asure. Outward providences at all times, are no infallible rules to judge by; Gods wisedome is above our reach, we cannot say presently, that a|ny are in Gods favour because they thrive and prosper, nor conclude others under a curse, because that misery and trouble doth still attend them.</P>
<P>True it is, the children of God may more justly expect freedome and mercy from the hand of their Father, then the servants of Satan can doe; the Saints have the Word, and the precious Promises of God to build upon, and by which God (as I may say) is ingaged to his faithfull ones, wh<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ch the other have not; yet the Lord in his wisedome, and by his power, is ple<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">sed so to order all, that for the exercise of graces, and the tryall of faith, he often pu<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s his people to it, he many times brings them very low, he knocks away all their self-props: that Gods precious ones many times (seemingly) lye under clouds of displeasure, wh<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n the wicked may be thought to have all at their hearts desire. This experienced truth hath staggered not a few, and even strange beleevers: <HI>Dav<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">d,</HI> who was indued (with almost unparalleled graces) confesseth it of himselfe, that up|on this very ground he was at a st<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">nd, he could not presently tell what to think on't, See his owne words, <HI>Psal.</HI> 37. First, here is that which amazed honest-hearted


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<HI>David,</HI> I saw the prosperity of the wicked, there are no bands in their death, but their strength is firme; they are not in trouble as other men, nei|ther are they plagued like other men, and <HI>vers.</HI> 3, 4, 5, to 12. And what did this worke in the thoughts of plain-meaning <HI>David</HI>? Surely sad thoughts, de|claming, and declining thoughts. Verily, I have cleansed my heart in vaine, and washed my hands in innocency, for all the day long have <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> be<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">e plagued an<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> chastened every morning, <HI>vers.</HI> 13, 14. This is, as i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> <HI>David</HI> s<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ould have said, I looked that God would have beene down-right <GAP DESC="illegible" RESP="pdcc" EXTENT="1 span">, that he would have presently punished the wicked, and pr<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">spe<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">d <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> owne people, but I find it otherwise; nay, cleane contrary, God is <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ot so good as I looked for, and therefore I have walked holily to little purpose. You may see how deepely this promiscuous dealing tooke with <HI>David</HI> at the fi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">st, and he could not tell what to thinke of God for it. Nay, further it appeares, that he sate in consultation with himselfe, what might be Gods meaning in it, and yet when he had wearied his thoughts with selfe-reasonings, he could not make it out, When I thought to know this, it was too painfull for me, <HI>vers.</HI> 16. Now you may see poore <HI>David</HI> was at a losse every way, and was almost gone, and yet here the Lord puts in and brings him to the place and meanes of full satisfacti|on in his great<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">st doubts, the Word and the Spirit, <HI>God onely reveales all sa|ving-truth, to whom and when it pleaseth him.</HI> I went into the Sanctuary of God, then understood I their end, <HI>vers.</HI> 17. <HI>David</HI> now you may see is other|wise informed, and hath reversed his hard thoughts of God, and not onely sets out the g<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">odnesse and kindnesse of God to his owne people, but solemnely con|fesseth his weakenesse: truely, God is good to Israel, even to such as are of a cleane heart, but as for me, my feet were almost gone, my steps had wel-nigh slipt, <HI>vers.</HI> 1, 2.</P>
<P>Thus <HI>David,</HI> being better instructed, he now preacheth knowne experi|e<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ce, and for the consolation of the Church, hath pen'd many exc<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">llent Psalms, of purpose to support her in the greatest miseries. This 37 Psalme is little but a reitteration of comfortable promises to the people of God, inter-mixt with spe|ciall directions how to behave themselves under their tryalls. I might be long in opning the coherents of my Text, but I will not dwell at the doore. The whole matter of the Psalme may be considered under two head.</P>
<P N="1">1. Gods gracious directions to the Saints, how to carry themselves under their tryalls.</P>
<P N="2">2. The diffe<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ent ends which Gods will make with the wicked and the god|ly. I will briefly unfold these, and this will bring you to the sense of the Text, of which in order.</P>
<P>First, Gods gracious directions to the Saints, how to carry themselves under their tryalls, God would not have the Saints to breake out in passion against the wicked, nor once have so much as an envious thought because of their vain p<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">osperity: And hereupon fayth <HI>David, Fret not thy s<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">lfe because of <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">vill


<PB N="3" REF="4">
doers, neither be thou envious against the workes of iniquity. For they shall soon be cut downe like the grasse, and wither as the greene herbe.</HI> ver, 1.2. Which is, as if <HI>David</HI> should say, take example by me, have no hard thoughts of God, because many times the wicked thrive, and his owne people are kept under; that enemies live on the sweet, and you taste the bitter. Let them alone with it, grudge them not for it, it is but an empty, fading, comfortlesse happinesse which will presently be gone, their prosperity is but like cut grasse, it will wi|ther presently, and then all is gone with them; earth is all the heaven they have, therefore envie them not for that, its as little as you can wish them.</P>
<P>Then in the next place, <HI>David</HI> calls the Saints to a further exercise of their grace<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, three of which I will observe to you.</P>
<P N="1">1. <HI>David</HI> calls the Saints to the exercise of Faith, <HI>Trust in the Lord and doe good, so shalt thou dwell in the Land,</HI> and verily thou shalt be fed, <HI>vers</HI> 3. That is, keepe to thy rule, walke closely with God, and trust him for the rest, feare it not, verily, certainly who ever falls, thou shalt stand, who ever wants, thou shalt be sweetly and fully provided for.</P>
<P N="2">2. <HI>David</HI> calls the Saints to an earnest love to God, and delight in his ser|vices, and they shall not be disappoynted of their hopes, <HI>Delight thy selfe also in the Lord, and he shall give thee the desires of thine heart,</HI> vers. 4. which as if <HI>David</HI> should say, notwithstanding you may have narrow thoughts of Gods fulnesse, and that he spends too much on his enemies. Yet trouble not your selves with those vaine feares, whatsoever God lets out to strangers, he will reserve enough for his children and houshold servants: doe but you goe on chearfully, carry on your services with love and delight, and you shall have as much as you can or doe look for, you shall have as much as heart can wish, this is the se|cond direction.</P>
<P N="3">3. <HI>David</HI> calls the Saints to patience and contentednesse, though God doe not presently manifest his approbation of their righteous and holy convers<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ti|ons to the world; <HI>Commit thy way unto the Lord, trus<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> also in him, and he shall bring it to passe: He shall bring forth thy right<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ousnesse as the light, and thy judgement as the noone day</HI>; vers. 5, 6. That is, what ever the ignorant world may say, and judge of thee, as erroneous, or hypocriticall, and therefor<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> hated and despised in the eyes of God, because afflicted, and the stroake lyes heavy upon thee: yet continue thou thy integrity, and trust God with the issue; feare it not, a discovering time shall come, when God shall put a difference be|tweene those that serve him, and those that serve him not: This is the thi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">d di|rection, and so I will passe to the subject of the second part of the Psalme now to be insisted on, <HI>viz.</HI> the different ends of the wicked and godly.</P>
<P>Secondly, the latter and greater part of this Psalme is taken up in the disco|very of the different ends God makes with the wicked and godly. I put the worst first, because I had rather close up your thoughts with hopes, then feares, but chiefly to come streight upon my Text.</P>
<P>

<PB N="4" REF="5">Fi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">st, th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n we are to take a further view of the wicked and ungodly. Wee have seen their beginnings, we must also mark their ends. We cannot wel judge what the day will be, till wee see how the Sun sets; This then is the businesse, Cer<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ainly there is some vast difference in death, and something that is far swee|te<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> in the ends of the godly, then of the wicked, or else wicked men would not desi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e to have the same end, who cannot abide the same-life. Yet this was the r<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">quest of <HI>Baalam. Let me d<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e the death of the righteous and let my last end be lik<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> his,</HI> Num. 20.10. But I need not fetch proofes so far, is heree plaine e|n<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">gh. The<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e poore wretches many times thrive in their sinfull courses, and pro<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">per in their pride; but alas it lasts not. They have a faire desired Gale, but it carries them not home; The winde changes, the storme rises, and they never come to the wished harbour. When they come to the to<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> of their hopes, they are a<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> the point of destruction; Then comes in thei<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">esistable ruine, which is both speedy and perfect, even a totall and finall d<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">solation. I will not trou|ble you with pa<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ticular re<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">t<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">lls, but if you will view the T<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">xts. <HI>David</HI> pass<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">th the doome of the wicked at least ten times in this Psalme. I will only give you the ve<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ses, and leave them to your search at leisure. <HI>viz.</HI> 2.9.10.17.20 22.28.34.36.38.</P>
<P>Secondly, In the next place let us see what end God makes with the Saints, his owne people. Here God hath to doe wi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">h another gener<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">tion, and now hee proceeds in another cou<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">se. While the wicked were in power, the Saints have had no pe<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ce; while the wicked kept up, t<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e Sain<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s were kept under; while the wicked did prosper, the Saints lay in bondage and miser<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. The Church, the Spou<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e of Christ hath been all blacke with suffe<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">ng<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, but now God will cloath her with the garments of joy and gladnesse. Her night i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ast, her day approa|ches; Her storme is over, her calme is comming; The cloud i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> broken up, &amp; the Sunne of righteo<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">snesse shall appeare with <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ealing in his wings. The wick|ed may for a time thrive, prosper, and prevaile m<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ghtily against Gods people. But God hath s<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">l an eye to his, he lookes <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n all the while, and will assuredly send a full and effectuall reliefe in due time. <HI>David</HI> is ve<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">y large in repetition of many sweet promises in this Ps<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">lme. If any thing will allure and perswade a Soule to take and trust God, it is here. Here is variety of promis<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s. Here are promises repeated over and over againe, to let us see that God certainly resolves t<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> ma<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e the<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> good, and would have his people to build upon them. If I b<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e no de<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">eived, the promises of one so<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t or other are mentioned in 14. several ver|ses i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> this P<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">alm, as 3.4.5.6.9.11.13.18, 19.22.28.29.34.37. Of these you have th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ee <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">specially noted; As a promise of plenty in the hardest times. <HI>They shall not be ash<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">med in the ev<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ll t<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">me: and in the day<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s of Famine they shall b<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> satisfied,</HI> vers 19. If you feare wan<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, run to God, lay before him this promise. Trust him, and he will not deceive you. H<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> hath promised to supply thee in the greatest danger thou couldst propound, in the time of Famine. This is the first. Secondly, here is a promise of peace, and not a ba<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e peace, but a ful peace,


<PB N="5" REF="5">
<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">nd that presently. <HI>For yet a little while and the wicked shall not be</HI>: Yea, <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">h<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">u shalt diligen<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ly consider his place, and it shall not bee. <HI>But the meeke <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> inherite the earth, and shal delight themselves in the abundance of p<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ace,</HI> <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">0.11. Wh<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t can any desire more? Is not this plaine? Is it not full? The <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> of the wicked shall not be long, it shall be but a while; yet least that <GAP DESC="illegible" RESP="pdcc" EXTENT="1 span"> take, the h<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ly Ghost adds thi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> pleasing Epithete, a little, a little while, <GAP DESC="illegible" RESP="pdcc" EXTENT="1 span"> <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">he Sain<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> shall have a peace without interruption, a full peace, both <GAP DESC="illegible" RESP="pdcc" EXTENT="1 span"> and manner, a peace to their hearts content. This is the second.</P>
<P>Th<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">dly&punc; here is the promise of a free and full deliverance to the Ch<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">rch, &amp; least the C<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">urch should scruple at the meanes to accomplish it, God himselfe must be undertaker: The Lord Almighty will doe it, and who can doubt it? And the Lord shall helpe them and deliver them: <HI>He shall save them from the wicked, and save them because they trust in him.</HI> This is the third promise, and the subject upon which I hope to proceed.</P>
<P>My Text is the substance of the Verse, though it containes not all the words. That which I have chosen, is a sure support for the Saints in these sad times: Wherein he pleased to observe with me these particulars.</P>
<P>First, the matter promised, <HI>Deliverance.</HI></P>
<P>Secondly, to whom the promise runs, to the Saints, them.</P>
<P>Thirdly, From whom the Saints shall be delivered, from the <HI>Wicked.</HI></P>
<P>Fourthly, by whom this deliverance for the Saints shall be accomplished, by the Lord. <HI>Hee.</HI></P>
<P>Fifthly, the certainty of this the Saints deliverance, <HI>he shall.</HI></P>
<P>Sixtly, the reason why the Lord will give this full deliverance to the Saints, <HI>because they trust in him to doe it.</HI></P>
<P>&mdash;<HI>He shall deliver them from the wicked, and save them because they trust in him.</HI></P>
<P>Thus you have the parts, every of which deserves a serious view, yet for bre|<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ities sake, I wil draw up the summe of all into one head, which is this.</P>
<P><HI>Doct.</HI> Notwithstanding all opposition, Gods people shall be the prevailing people. God at the last will give the day to Beleevers, to those that trust in him.</P>
<P>The point is the very sense and meaning of <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> Text, which is authority <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">|<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ough it selfe, yet you shall see some of those m<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">y Scriptures which clearely holds out this trueth. It cannot be denyed but that the wicked may plot, pre|pare, watch, and prevaile much against Gods people: But they shall not over|come them, the Church shall outstand all their stormes. Looke but to the 12. verse of this Psalme, and there they are plotting. <HI>The wicked plotteth against the just, and gnasheth upon him with his teeth.</HI> Marke the expression; The wicked plot, continue, consult, and all edged with envy; They exercise both wit and malice, to accomplish their bloody designes upon Gods people. In the next place you have the wicked closely pursuing the consulted plot, they are


<PB N="6" REF="6">
preparing for the warre, the sword is drawne, the bow is bent (such weapon<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> as the times had) and now must the Saints goe to the pot, they must downe as the wicked hope. Is not this a night Popish plot? But see the words, the wick|ed have drawne out the sword and bent the bow, to cast downe the poore and needy, <HI>and to slay such as be of up<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ight conversation,</HI> vers. 14. Consider but this place and you may soone see what is the marke and aime of ungodly wret|ches. Againe, after their plotting and preparing, you shall now finde them up|on their watch. All this while the designe is carried on in the darke; The poor Saints shall not know their danger, till they feele the stroake. <HI>The wicked watcheth the righteous, and seeketh to slay him,</HI> vers. 32. Certainly, this design cannot but take; yes, and take him they may, but to what purpose? He shall find reliefe come in to him, the wicked shall not have power to perfect the plot, the godly shall have an Almighty support, <HI>For the Lord will not leave him in his hand, nor condemne him when he judged,</HI> vers. 33.</P>
<P>Here is a great deale of sweet comfort to the Saints in this, that God will not leave his people, and give them up to the rage and <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ruelty of the enemy, though they doe fall into their hands. But if you observe the concurrences well, you shall see further cause which the Saints have to trust God withall. You heard, how cunningly the wicked carried on their designe against the just and godly, and they knew it not. But yet all the while, God eyed the bloody in|tentions hatched below. The wicked were plotting as I shewed you, <HI>vers.</HI> 12. The Lord laughs at it, <HI>vers.</HI> 13. <HI>The Lord shall lauhg at him, for he seeth that his day is comming.</HI> That is, when the wicked are plotting, and hatching evill a|gainst the Saints, God doth as it were laugh, or rejoyce at their folly. They <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">re strangely deceived, the time which the wicked set for the Churches ruine, shall be their owne destruction. They may thinke othervvise, but Gods sees it is so, and will make i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> so. For where, <HI>vers.</HI> 14. <HI>They have drawne the sword, and bent the bow to slay the Saints.</HI> Here is the Almighties determination of their undertakings, <HI>Their s<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ord shall enter into their owne heart, and their bones shall be broken,</HI> vers. 15. What thinke you now of the truth of the doctrine? I am confident, you will confesse, the Churches side is the best side, Gods people shall be the prevailing people. I might take up with this, but for your further satisfaction I will adde one proofe more, and that shall bee, that comfortable speech whi<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> God would have the Prophet <HI>Isaiah</HI> to pro|claime unto Israel, <HI>Isa.</HI> 3.10, 11. <HI>Say to righteous, it shall be well with him; for they shall eate the fruit of their doings.</HI> But, <HI>W<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e to the wicked, it shall be ill with him, for the reward of his hands shall be given him,</HI> the place is plain<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, and makes what I would prove: That notwithstanding all opposition, Gods people shall be the prevailing people; God at the last will give the day to be|leevers, let them know it, all shall goe well with them.</P>
<P>The doctrine being cleare, I will in the next place lay you downe some rea|sons why Gods people shall be the prevailing people, and then speedily come to application.</P>
<P N="1">

<PB N="7" REF="6">1. <HI>Reason.</HI> First, at the most, God doth but onely suffer the wicked to get head, and ins<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">lt over his owne people, for the humbling and bringing of them in to walk cl<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">lie<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> with hi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. A Shepheard you know usually hath his Dog in a slip and w<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> hi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> str<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">gling sheep will not come up from the slanks that will <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> them, or w<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ll nor come in upon his call or whoop, then he will loose his Dog at them, but th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> Sh<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">pheard will be sure to run and rate the Dog, and kill him too if he uses to bite <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ard&punc; So d<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ale<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> the Lord the Great Shepheard, with his people his sheepe. The wicked, yea <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">he divell himself, are but Gods curs which he looses <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t his people, wh<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n they will not come f<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">om their sinfull courses up|on the calls and threats of <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> Ministers, who are f<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">quently stiled shepheards in s<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">cred Scripture: If they should be let alone in their sin and security, it <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> perish them, and therefore God makes use of wicked Kings &amp; powers, to drive them home to him. Hence it is, that God in Scripture calls divers wick|ed <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ings his s<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">rvants, and he makes use of them for this very purpose. That you may be fully informed in the <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ruth of this, I will give you some plain instances.</P>
<P N="1">1. You may see what a faire title and large commission is puc upon <HI>Nebu|chadnezzar</HI> that wicked King, by God himselfe, observe the place well; it i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> <HI>Ier.</HI> 25.9. <HI><GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ehold I will send and take all the families of the North,</HI> (sayth the Lord) <HI>and N<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">buchadnezzar, the King of Babilon (my servant) and will bring them against the inhabitants of this land, and against all these Nation<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> round about, &amp;c.</HI> Who God thus makes use of, and against whom he brings them, are both plaine. I must cleare two things more out of this chapter, and then I wil<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> goe on.</P>
<P>The first of those is, the reason or ground why God calls out the King of <HI>Ba|bilon,</HI> a cruell persecutor against his owne people, and that was for their stub|bornnesse and disobedience; God calls, but they will not regard, God would faine win them by faire promises, as you may read at large, <HI>vers.</HI> 3.4.5.6. yet they would not hearken, <HI>vers.</HI> 7. <HI>Therefore thus saith <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">he Lord of the Hosts, because yee have not regarded my word<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, behold, I will send, &amp;c. vers.</HI> 8.9. Here you have seene the justice of God.</P>
<P>I desire you in the next place, to consider the mercy of God to|wards his people, notwithstanding their untowardnesse. The King of <HI>Babilon</HI> must come to humble Israel; yea, and the King of <HI>Babilon</HI> did come to doe Gods worke, and he did it to the purpose, as you may read a sad and story of it, <HI>Ier.</HI> 52. Now Israel was brought to a low ebbe indeed, now they were in the hand of the enemy; yet according to the promise of God (urged before) God will not here leave them. When the Lord gave that large commission to <HI>Ne|buchadnezzar,</HI> it was with limitation; <HI>These Nations shall serve the King of Ba|bilon</HI> 70. <HI>years,</HI> vers. 11. <HI>And then many Nations and great Kings shall serve themselves of him, Ier.</HI> 27.7. Now then, all things considered, what hath this wicked tyrant got to himselfe? Gods work is done, Israel humbled, and <HI>Nebuchadnezzar</HI> must perish. I hope this is plain, I will note but <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">e instance more and be briefer in it.</P>
<P>

<PB N="8" REF="7">Secondly, when the children playd the hypocrites, and would not be obe|dient to God, God provides a rod to whip them into subjection? and who is this rod thinke you? It was the King of <HI>Assyria; O! Assyrian, the rod of mine anger, and the staffe in their hand is mine indignation, I will send him a|gainst an hypocriticall Nation, and against the people of my wrath will I give him a charge to take the spoyle, &amp;c.</HI> Isa. 10.5, 6. Who could thinke now that ever Israel should recover this whipping, or that ever Israel should get up, and <HI>Assyria</HI> come downe? It were indeed a hard dispute, if flesh and blood, (humane reason) be left to argue it. But plaine, <HI>Assyria</HI> was but Gods rod, and when the children of Israel are brought into subjection, the rod may be burnt; there is no further use of it, which is cleare, and cleares the reason. Take but one text for it and I will passe, it is <HI>Isa.</HI> 10.12. <HI>Wherefore it sha<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e to passe, that when the Lord hath performed</HI> (his) <HI>whole worke upon mount Zi|on, and on Ierusalem, I will punish the fruit of the stout heart of the Kin<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> of Assyria, and the glory of his high look<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</HI> Thus you see, God doth onely suffer the wicked to prevaile for a time over his people, for the humbling and bring|ing of them in. This is the first reason.</P>
<P N="2">2.<HI>Reas.</HI> The second reason is drawne from the promise of God, God hath promised peace and deliverance to his Saints; and therefore it shall come, God will not, nay, God cannot be worse then his word; God will not deceive those that trust to him, that depend upon him. Deliverance may be deserved, but it shall not faile: <HI>The needy shall not alwayes be forgot|ten, the expectation of the poore shall not perish for ever,</HI> Psal. 9.18. God in his wisedom may see cause to withhold deliverance from his afflicted Saints, but he doth not forget them; they shall not perish under their burden: God will come in with deliverance, and a seasonable deliverance too, he will not stay an houre too long with it, <HI>It shall come in due time,</HI> 1 Pet. 5.6. It shall come in a time when it shall doe them most good. Amongst men, one that carries the e|steem of an honest man, will have a great care to keep his word, his promise, though it may be to his losse; if he promise, he will make it good. This is one of the marks which <HI>David</HI> describes a godly man by, <HI>He that sweareth to his own hurt, and changeth not,</HI> Psal. 15.4. And doe you thinke the great God of hea|ven and earth will fall short of a godly man? No, it was a speech of Christ, <HI>Heaven and earth may p<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">sse, but my word<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> shall not passe away,</HI> Mark. 1<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.31&punc; That is, the very Fabrick of the world may be dashed and broken, yet God will not break his word with the Saints; for though all these meanes were a|way, God of himselfe is able to make good his promise, and will doe i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">; And hereupon the Apostle calls it a sure word of promise. This is the second rea|son.</P>
<P N="3">3. <HI>Reas.</HI> The third reason is grounded upon the power of God in himselfe, The Churches deliverance shall certainly co<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e, for God will doe it himselfe, <HI>The Lord <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">all helpe them and deliver them,</HI> the very words before my text in


<PB N="9" REF="7">
the same <HI>vers.</HI> Indeed, if the Churches deliverance did lye upon men and the like outward helpes, truely there wer<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> small hopes. There is so much basenesse and treachery, even amongst many of those who pretend themselves on the Churches side, that she is in more danger by bosome friends, then open ene|mies. Holy <HI>David</HI> spake prophetically of this, and he made it a grievous com|plaint. You may see the place, <HI>Psal.</HI> 55.12, 13, 14. But here is the Churches, the Saints happinesse, God hath the managing of the businesse himselfe; h<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> will make good his promise, and deliver his people in despight of all; let secret enemies seeke to prolong, let open enemies plot, prepare, and watch, yet God will discover the one, disappoynt the other, and destroy them all. He hath said it, and he will make it good, <HI>He will build up his Church, and the gates of hell shall not prevaile againts it,</HI> Mat. 16.18. Nay, I will tell you further, the the Church of God shall not onely out-stand all power and persecutions of the wicked, but shall over-power them, and destroy them. I will onely open one Scrip<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ure, and I will close up the reasons; It is <HI>Dan.</HI> 2.44. <HI>And in the dayes of these Kings shall the God of heaven set up a Kingdome, which shall never be destroyed: and the Kingdome shall not be left to other people, but it shall breake in peeces, and consume all these Kingdomes, and it shall stand for ever.</HI> These words a<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e full, and to the purpose if you mark them well. In this image, which here <HI>Daniel</HI> interprets to the King of <HI>Babilon</HI>; He tells the King, that under those foure different parts of the image, was understood foure persecuting Kings or Monarchies, beginning with him first, as <HI>vers.</HI> 38.39, 40. But, <HI>when the Lord shall have accomplished his whole worke upon mount Zion,</HI> Isa. 10.12. When the Church is fit for deliverance, even in the dayes of these proud perse|cuting Kings, while they are yet in their power, the Lord will raise up a King|dome of Saints which shall never be destroyed. Againe, a little after, you have the same promise almost in the sam<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> words; <HI>The Kingdom and dominion, and the greatnesse of the Kingdome under the whole heaven, shall be given to the people of the Saints of the most high, whose Kingdome is an everlasting King|dome, and all dominions shall serve and obey him,</HI> Dan. 7.27.</P>
<P>Thus I hope I have now put the truth of the doctrine delivered out of dis|pute, both by Scripture and undeniable reasons sufficiently proving, That Gods people shall be the prevailing people. And now by Gods help I will fall upon the Application.</P>
<P><HI>Applic.</HI> 1. <HI>Vse of R<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">pr<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</HI> First, this is enough to strike terror and amaze|ment into the hearts of those, who have any hand; any way to act, counsell, or countenance others against the cause and people of God. I could heartily wish, that this portion of Gods truth, might be fastned upon every doore where Malignants dwell, that so this seasonable instruction, might worke in them a sweet remorse for their God-provoking sins, or be left without <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">xcu<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e. Was there ever any truth of God more plaine? Doe not you see what shall be the end, the doom of all their plottings and powers, counsels, and armies, which e|ver


<PB N="10" REF="8">
were, now are, or yet shall be against the Saints of God? What became of proud <HI>Pharaoh</HI> and his Army, were they not drownt in the Sea? <HI>Exod.</HI> 14. What is become of three of the foure, once powe<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">full persecuting Monarchies, which in their times commanded the world, as was Prophesied of by <HI>Daniel</HI> se|cond chapter, Where is bloody <HI>Nebuchadnezzar,</HI> which once but <HI>Ierusalem,</HI> and bore mighty sway? Where now is cunning <HI>Cyrus,</HI> and ambitious <HI>Alex|ander</HI>? And I pray you, what is become of <HI>Romes</HI> glory? What have any, nay all these got, by all the blood which they have drawne from the Saints of God? Have they set up themselves, and pull'd downe the Churches? Have they yet rooted out Religion, and worne out or wasted the Saints of the most high? Have they yet taken away the name of a professor (as hath beene a<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">tempted) out of this poor spot of the world? No, no, blessed be God, the Churches enemies are destroyed, in destroying, and she lives by dying.</P>
<P>Oh! (If we may yet beg it) that the Lord would open the eyes, and soften the heart of our King to consider this; Alas, alas, little doth the King and his party know, what they lose by that they call getting: that which they thinke helpes them, undoeth them. You may thinke I speake strange paradoxes, but I will cleare it to you. I say, victories destroy the enemie two wayes.</P>
<P>First, a victory got by the enemy, fills their hearts with cruelty, their mouth<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> with blasphemy, and fires them on to destruction.</P>
<P>That this may not seeme a fancy of my braine, I will give you Scripture&punc; proofe, examples from the word: A victory got by the wicked, fills their heart<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> with cruelty. Having once dipped their hands in blood, being blooded (as we said by dogs) they grow bold and desperate, they grow hardy and expert in murder, they are lesse mercifull, and more cruell every battell more then other. See in the King of <HI>Babylons</HI> Army, when they came against <HI>Ierusalem</HI>: At the first victory, or at the first taking of <HI>Ierusalem, Nebuchadnezzar</HI> tooke the King prisoner, and put the City to a fine. 2 <HI>Chron.</HI> 36.6, 7. But when he layd Siege the second time, and tooke <HI>Ierusalem,</HI> observe what a fearfull desolation he made of that glorious City, <HI>He slew their young men with the sword, in the house of their Sanctuary (where there lives should have beene saved) and had no compassion on the young man, or maiden, old man, or him that stooped for age.</HI> And they burnt he house of God, and brake downe the wall of <HI>Ierusalem,</HI> and burnt all the pallaces thereof with fire, and abundance of the like inhu|maine cruelty, as you may read at large in this very chapter. Againe, victories fill the mouths of the wicked with blasphemy against God, cause them ei<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">her wholly to deny the power and essence of God, or at least to vilifie the Lord Almighty. This was the very ground of <HI>Rabshakehs</HI> blasphemy, when he would have drawne the people from <HI>Hezekiah,</HI> and this was his blasphemie; <HI>Let not Hezekiah make you trust in the Lord, saying; The Lord will surely deliver us, and this City shall not be delivered into the hand of the King of Assy|ria,</HI> 2 King. 18.30. Whence fetches he this? From the many victories his ma|ster


<PB N="11" REF="8">
had got, which he instances in. Where are the gods of <HI>Hamath</HI> and <HI>Ar|pad</HI>? and the like. <HI>Who are they among all the Gods of the Countries, that have delivered their Country out of mine hand? That the L<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">d should deliver Ieru|salem out of my hand,</HI> 2 King. 18.34, 35. And then lastly, power and pride fires on the wicked to their owne destruction, because they prevaile once, they thinke to prosper alwayes; this was the destruction of the King of <HI>Ai</HI> and his City, because Israel was routed in one assault at <HI>Ai</HI> (when they had an <HI>Achan</HI> amongst them) the men of <HI>Ai</HI> thinke Israel must alwayes have the worst. This was discovered to Israel by <HI>Ioshuah</HI> when he made his second attempt, and gave order for the laying of his Ambush. They will (sayth he) come out after us, till we have drawne them from the City: for they will say, <HI>They flee before us as at the first,</HI> Josh. 8.5, 6. And so accordingly, they did even to their utter ru|ine at that very time, as you may read in the sequell of the chapper. Thus I have given you undenyable testimony of this truth: but indeed, I needed not to have gone so <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ar for proofe, one dayes conference with the Kings caves, would give you full assurance of what I said. This is one of the wayes in which the King loses by getting; a word of the second and I will proceed.</P>
<P>I said in the second place, the King loses by that which he calls getting, by the victories he gets over (his Subjects) but Gods Saints. In all this, the people of God are more fitted for deliverance, and the cause is extreamely forwarded. What earnest prayers are now put up? What deep groanes, and pleading-blood, goes daily to God by this meanes? The King had better to have a whole Army of men against him, then the blood of one Saint; These Saints which the King hath slaine, fight with him night and day. They are now with God in heaven, and they are continually hastening and moving God to fulfill his promises, and avenge their blood. I pray you see how the Text is to prove this, <HI>Rev.</HI> 6.9, 10. <HI>I saw under the Altar the (Soules) of them who were slaine for the Word of God, and for the testimony which they held. And they cryed, (yea) with a loud with voice, saying; How long, O Lord, holy and true, do<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">st thou not judge and avenge our blood on them that dwell in the earth</HI>? You may see, all this doth but helpe on the cause of God, and bring i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> the Saints faster to the Lord. The harder the stroak, the lowder they cry; the sharper it is, the more it humbles, the more it fits, and then is deliverance the neerer. Tell me now, doth not this tremble your Malignants spirits? <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s not this a strange cause which the enemies themselves helpe forward, and doe the Saints most good, where they intend the greatest hurt? Thus much for matter of reproofe.</P>
<P N="2">2. <HI>Vse of Admon:</HI> My second use shall be for Admonition. To admonish all to take heed for the time to come, of so much as having an ill thought of the Cause of God or the people of God, for what ever you intend for them, shall befall your selves, as I have already delivered: and further, all that ever you are abl<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> to doe, cannot hinder God for going on with the worke. You may counsell, encourage, fight, and sometimes prevail too, as I have shewed; yet


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all shall come to nought, and you will be found but to fight against God, and therefore it was your wisest course to sit still, and let Gods businesse goe on, let this Church-worke we are now about, goe freely on and be done. This is not only my counsell, for it was the advice of a great Statist in the like case. When the Apostles were about Church-Worke, preaching up a Reformation, th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> Jewes made strong opposition. They imprisoned, God delivered; This would not doe, and then they thought to silence them by death, they had determined to kill the Apostles; But now steps in <HI>Gamaliel</HI> and tells them it was far better for them to let them alone, and he gives them very good reason for this his ad|monition. And now (saith he) <HI>I say vnto you, refraine from these men, and let them alone: for if their counsell or their work be of men, it will come to nought. But if it be of God, ye cannot overthrow it, lest happily ye be found even to fight against God,</HI> Acts 5.38, 39. The Devill may delude you, that you may think you do God great service in killing these Round-heads, and destroying this fa|ctious generation; Yea, Christ himself said as much when he was alive, <HI>he then foretold what since is come to passe,</HI> John 16.2. Yet woe be to them that doe it: you may thinke i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> a strange speech, but 'tis true. It was better for a man to have his tongue pull'd out of his head, then to speake against the Saints of God; It was better for one to dye, then to have a hand in the death of one poor Chri|stian: And Jesus Christ makes good what I affirme, for I raise my speeche<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> from his words. <HI>Who so shall offend one of these little ones which beleeve in <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word">, it were better for him that a milstone were hanged about his necke, and that he were drowned in the depth of the Sea,</HI> Math. 18.6. Now do you beleeve that this is the Word of God, and that there is any truth in it? Then you must con|clude it is a fearfull thing to fall into the hands of the living God, by hurting the Saints or hin<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ering Gods Cause if they could.</P>
<P><HI>Object.</HI> But how shall I know that the Parliaments Cause is Gods Cause, &amp; tho<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e which joyn with them are more Gods people, then on the other side.</P>
<P><HI>Ans<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</HI> Alas, it is the plainest thing in the world, and if yet you know it not, I will endeavour to cleare it, and the Lord set it home upon your hearts. I will not burthen your memories with abundance, but only give you an infallible marke of the Child of God, I pray diligently observe the words of Jesus Christ himsefe. <HI>I am the good Shepheard and know my sheepe, and am known of mine,</HI> John 10.14. Knowne of mine, will you say, what's that? That is, Christs Sheepe, <HI>Christs flocke know him so as to heare his voyce, and obey his command<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, they will not follow strange men, nor st<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ange and un<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">arranted wayes,</HI> ver. 45. They will heare Gods Word, and endeavour to know Gods will in any thing, and then on they goe. These all speake one language, looking still upon God. T<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">at which thou commandest, that will we doe; And whether thou sendest us, thither will we goe. Now then do but you consider whether of the Forces now raised in this Kingdome goes the neerest to this rule, and the businesse is easily decide<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. Who is it that would submit to the Word and rule of God? And who


<PB N="13" REF="9">
is it that would rule by prerogative? Who is it that hath set upon the worke of Reformation? And who it hath said they shall not, and he will not Reforme fur|then he pleases? Who is it that are d<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">sirous to preserve the people of God, and defend themselves in temple-worke by all lawfull meanes? And who is it that musters up all the bloody Papists which can be got in this and other King|domes, even making peace with proclaimed Traytors, and from time to time brought them into <HI>England,</HI> because they were expert murderers, to destroy his owne faithfull Subjects? Truely, I am ashamed to rifle into the King-fins of these times, and I will forbeare, onely as the Minister of God, in Soule-busi|nesse I must speake out, that by my silence I become not guilty of others blood. The Lord helpe you to close with the truth, for I protest, if God should have seene it good, to have brought in Christ into our Kingdome another way, it would have been the joy of my soul (and many others) to have spoken more &amp; better for our King then now I can. But I will sweeten this bitter subject with brevity, and now passe into another poynt which is much more pleasing, and therefore I hope length will be delight.</P>
<P N="3">3. <HI>Vse of Exhort.</HI> The third use is of Exhortation. If Gods people shall be the prevailing people, if God will worke deliverance for them, then be exhor|ted to labour after a right, an intrest in Jesus Christ, or else you shall have no share with the Saints. You know all the old world was drownt which was not in t<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e Arke, <HI>Gen.</HI> 7.23. So all shall perish that not saved in the A<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ke Christ Jesus, That was a Tipe of this. Nay, I will come neerer to you; unlesse you be incorpo<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ated into Christ, unl<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">sse he be yours, there is not any thing you have will doe you any good. Whatsoever God gives to the Church, to his Saints, will not make you happy, you have no part in it. That which the Saints may rejoyce in, for the very same you shall grieve, yea, it will your sorrow, even the excellency of your gifts and parts will perish you. Those things which are blessings to the Saints, are curses to the wicked, they will helpe damne them lower in hell. You may thinke I goe far, but I goe not beyond my rule; I have the word of Jesus Christ for what I say. The Scribes and Phar<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">sees were men of admirable parts, much wit, &amp; great learning; yea, they used praying, and made long prayers too: yet these being not sanctified to them, they were but the more able to doe evill, and therefore prest them deeper into hell. <HI>Who unto Scribes and Pharisees, hypocrites, for y<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> devoure widdowes houses, and for a pretence m<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ke long prayers:</HI> (what then?) <HI>therefore yee shall receive the grea|te<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> damnation,</HI> Mat. 23.14. The like you have from Christ in another place, whe<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e he up<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">raids the Cities of <HI>Co<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">azin, Bethsaida,</HI> and <HI>Capernaum,</HI> for their security in sin; notwithstanding the rich meanes of grace which God had gi|ven to them above others, and therefore tells them that their judgements shall be more sharpe then others. Jesus Christ begins his speech to them, <HI>Mat.</HI> 11. <HI>vers.</HI> 20. But those I will refer to your examination, and onely instance and explaine th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> 23. <HI>vers.</HI> Christs words are these: <HI>And thou Capernaum, which


<PB N="14" REF="10">
art exalted to heaven, shall be brought downe to hell; for if the mighty workes which have beene in thee, had beene done in Sodome<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, it would have remained untill this day.</HI> Jesus Christ speaking to the other Cities, gives them their doome in the former <HI>verses</HI>; but here tur<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ing <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">o <HI>Capernaum,</HI> he speakes to her with an Emphesis: <HI>But thou C<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">pernaum</HI>&punc; As if Je<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">us Christ should say, <HI>W<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e unto thee Corazin, wo<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> unto the<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> Be<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">hsaida, &amp;c.</HI> but woe, woe, <HI>wo<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> to thee Copernaum which art exalted to heaven,</HI> who hast had meanes above all the rest, meanes which might have brought thee to heaven, such meanes as would have converted, and so saved <HI>Sodome</HI> it selfe to this day; even these meanes will make th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e most miserable, and carry thee fu<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ther into hell th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n <HI>Sodomes</HI> sins will doe her: <HI>It shall be mor<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> tollerable for the Land of Sodom<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> in the day of judgement, then for thee,</HI> vers. 24.</P>
<P>I beseech you, who ever you be, consider this for the Lords sake, take heed of neglecting, abusing either meanes or gifts. What a miserable case are those in which have not Christ, when parts, Sermons, Sacraments, all increase damna|tion? On the other side, is not Christ, despised Christ, worth the having, which helpes all, gives a right to all, guides in all? I have here a large subject to treat off, and I hope you will not expect that I should be very briefe, being such a Christ-concerning poynt, a soule-concerning poynt, but that I should fully open it before I passe. I might indeed run out into many parts, but I will contract my thoughts, and handle onely some particulars, which shall be these.</P>
<P>First, I will endeavour to discover and set out, the wretched estate of the wicked who are out of Christ, and then come to shew the excellency of the Saints priviledges, who have a right and interest in Jesus Christ. I will after this lay downe some directions for the use of the Saints, as certaine speciall helpes to bring a soule to Christ, and close up all with some choice Motives.</P>
<P>I must begin with the lesse pleasing part, the wretched estate of the wicked, who have interest in Christ. But this hath its use as w<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ll as the other. Nay, it will helpe much to the other. The danger of the one, will move a gracious spi|rit to looke out for the other. The <HI>Law</HI> (saith <HI>Paul) was our school<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">-master to bring us to Christ,</HI> Gal. 3.24. That is, the terrors of the Law shew us our need of Christ; the law sends us to seeke reliefe in the Gospel. I will then begin there. I must tell you, that wicked men, who have no right, no interest in Christ, have no right to any thing that is Gods; I meane no such right as savingly to doe them good, to be bettered by them; and I will instance in some par<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">culars and explaine them apart</P>
<P N="1">1. Wicked men who are out of Christ, have no proper right to the common c<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">eatu<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">es; I say, th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">y have no good <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ight to doe them good, take what crea|tures you will; but I will instance in two sorts of creatures, and by those you you may conceive of the r<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">h of the <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">st.</P>
<P><GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">st, wicked men <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ave no right to those creatures which sustaines life, not


<PB N="15" REF="10">
to their very victuals which they put in their b<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">llies. They have them indeed, but it is with a curse, as i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> plaine by that Prophe<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">ck speech of <HI>David, Psal.</HI> 69.22. and cited by <HI>Paul, Rom.</HI> 11.9. The words a<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e these: <HI>Let their Table become a sna<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e before th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">m: and that which should have beene for their welfare, let it become a trap.</HI> That is, let them not have a san<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">tified use of the creatures brought to their Tables, and then they must needs be as so many snares. A ca<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">nall man cannot bridle n<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ture, but it will fall into excesse of Ryot, Dru<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">|kennesse, or Gluttony. I s<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">y, hence it is, that so many dishonour God and abuse him; yea, destroy bodies and soules, by; and in the abuse of the creatures; Drunkennesse and Gluttony are certaine signes of a man unregenerate. The man you see guilty of these, you may say i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> not a chri<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">tia<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> as yet he he hath no right, no interest in Christ, he is in a sad cond<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">tion. And if you will descend in|to other, nay, any thing which God hath appoynt<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">d for the good of his owne people, as wivies, children, servants, friends, or what you will? Saith the holy Ghost, <HI>Let that, or th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">se very things be trape</HI>; That is the expression, and you know a trap is to destroy. So by this <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ule the faithfull Ministers and Preachers, (the greatest gift that ever God gave to his people, next to Jesus Christ) are but tra<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s to wicked men; the very preaching of the Word hurts them, it carries th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">m deeper into hell, then though they had never Sermon; for now, after this, they have nothing to plead for themselves. These are Jesus Ch<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ist own words: <HI>If I had not come and spoken <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> on him, they had not had sin</HI>&punc; (That is co<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">pa|<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">tively) but now (the word hath beene revealed) they have no cloake (no|thing to excus<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, or plead) for thei<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> sins: <HI>Ioh.</HI> 15.22. The word was not sent to the wicked, onely for the cleaning of Gods justice, and their further condemna|tion. They have not a proper right to it, but the Word and Ministers was chiefly for the Elects sake. God hath his precious Saints dispersed into all King|domes and Countries, and therefore the Apostles must <HI>goe preach i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">to all Nations,</HI> Mat. 28.19. But the maine end of Gods endowing his Ministers with variety of parts and imployments, was for the good of Saints. The Apostle <HI>Paul</HI> is cleare in it, for when he would magnifie the love and care of Christ, in the greatest gift which now he desires to bestow upon the Saint<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, is this; <HI>And he gave some Apostles: and some Prophets: and some Evangel<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">sts: and s<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">me Pastors: and Teachers,</HI> Ephe. 4.11. And to what end thinke you were all these given? It followes in the first word of the next verse, for the perfecting of the Saints. And if you doe but observe the Dedication, or direction of all <HI>Pauls</HI> Epistles, and so the other Apostles, all to the Churches, all <HI>to the Saints in Christ Iesu<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</HI> I will amongst all, g<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ve you one or two, that you may be fullier perswaded of the Saints privile<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ge<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> by being in Ch<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ist. First see the words of <HI>Paul,</HI> writing to the Church of <HI>C<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">rinth,</HI> 1 Epist. 1 chap. vers. 12. <HI>Paul cal|led to be an A<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">st<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e of Iesus Christ,</HI> &amp;c. <HI>unto the Church of God wh<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ch is at Corinth,</HI> (and who are those Chur<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">h m<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">mb<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">s?) <HI>To them that are sa<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ctified in Christ Iesus, called to be Sai<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">s, &amp;c.</HI> So againe in his Epistle to the <HI>Ephesi|ans,</HI>


<PB N="16" REF="11">
this is his direction. <HI>Paul, an Apostle of Iesus Christ, by the will of God, to the Saints which are at Ephesus, and to the faithfull in Christ Iesus,</HI> Eph<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. 11. That the Saints are in the eye of Christ, he is still looking upon them, &amp; therefore the Apostles and faithfull Ministers of Christ, have their hearts with the Saints where ever they be, whether present or absent, the Saints are cared for, they are daily mentioned at the Throne of Grace. The Saints priviledges more then others, they above others, and so much for the first particular.</P>
<P>In the second place, wicked men and women, who have no trust in Christ, have <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">o right to the Sacraments, the ordinances of the Lords Supper, and bap|tisme do not belong to them, they hurt and harm them in the use of them by usurpers, I would faine have a wicked man, who hath no true saving-faith, (and sowe no interest in Christ) to use one Text in all the Bible<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, which gives him a right to these holy ordinances, and yet an unbeleever. For my part, I know not a letter in the Scripture which gives the least allowance to any such, but much to the contrary. <HI>Paul</HI> is very exact noting out the Israel of God, <HI>Rom</HI> 9. &amp; puts a difference both in persons and priviledges. <HI>They are not all Isra<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">l that are of Israel:</HI> Neither because they are the seed of <HI>Abraham,</HI> are they all children: <HI>But in Isaac shall thy seed be called,</HI> vers. 6.7. And these are the true Israelites indeed, to whom pertaineth the Adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises, <HI>vers.</HI> 4. There is no great difficulty in the Apostles expressions, but yet he cleares it, and puts it out of all dispute in another place, <HI>Gal.</HI> 3.16. <HI>Now</HI> (saith the Apostle) <HI>To Abraham and his seede were the promises made, He saith not, and to seeds, as of many, but as of one, and to thy seede, which is Christ.</HI> The Apostle here, writing to the revolting <HI>Galathians,</HI> takes them up sharply for leauing the faith, and hanging upon the Law, plainly shewing, that <HI>beleevers are the seed of Abraham, vers.</HI> 7. Yet least after all, they should stil rest in security out of some unbottomed and false hopes of being <HI>Abraham's seed: Paul</HI> declares who they are, as if he should say, <HI>indeed the promises were made to Abraham &amp; to his seed</HI>; all thing<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> that are contained in these promises, are the priviledges of <HI>Abrahams</HI> seed, but yet not to all his seed neither. When God made the Covenant to <HI>Abraham,</HI> hee did not say <HI>to thy seeds,</HI> (for so many would have been contained) but of <HI>thy seed</HI> (Gen. 17.10.) <HI>which is Christ</HI>: All the promises, and all the priviledges in the promises, belong only to Christians, as they are beleevers, and tru<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t God upon his promises. Church-or|dinances are the Churches, belonging to, &amp; the proper right of Church-mem|bers. W<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">cked men, Hypocrites may put on a face; an out-side of profession, and for a time may get to the Lords Supper amongst his Saints, but such had better forbeare. They are usurpers, they have no right to this marriage Supper, <HI>They eate and drinke their own damnation; not having faith to discern Christ,</HI> 1 Cor. 11.29. And so for baptisme, wicked and unbeleevers have no right to it, nor their Children. It is a peculiar priviledg of the Saints, of beleevers. I do


<PB N="17" REF="11">
not observe that the Apostles did ever administer this Ordinance to any but be|leevers. When the Eunuch asked <HI>Philip,</HI> (saying) what doth hinder me to baptized? <HI>Philip</HI> said, <HI>If thou beleevest with all thy heart, thou maist,</HI> Acts 8.36, 37. Upon this ground the Goaler and his houshold were baptized, <HI>Acts</HI> 16.30.33. Upon this ground <HI>Peter</HI> told the Jewes that they might be bapti|zed, and further adds that unto such beleevers the promises did pertaine. <HI>For the promise is to you and to your children, and to all that are afar of, even as many as the Lord your shall call,</HI> Acts 2.38.39. That i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, all you Jews who act faith in your repentance, and are desirous to reforme, and now close with Je|sus Christ, you may be baptized into that faith, for baptisme is one of your Pri|viledges. It is yours&punc; you have a right to it by promise. Yea, and further, your children have a right to it also by his promise to you. It is a priviledg God give<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> to the children of Beleevers. I finde not a jot of comfort, not a bit o<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> promise in all the holy Scriptures, but only to such as shall be convinced and converted, and so brought in to God, pardoned and priviledged by Jesus Christ. I dare not desemble, I dare not cry peace peace, when security in ignorance and sin may bring damnation to your soules. The Lord give you hearts to receive the trueth in the same love and sinc<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">rity as I deliver it to you, and so I come to the last par|ticular.</P>
<P>Thirdly and lastly, the wicked who have no interest in Christ, can have no share in the Churches peace. When the Lord shall make up this promise, and deliver those that trust to him, the wicked shall have no part with Gods people. The wicked are not within the promise. Nay God has promised the contrary: <HI>There is no peace to the wicked saith my God,</HI> Isa. 48.22. When times of peace, riches, and honour, and liberty given to the Saints, when the Gospell times so long promised to the Churches, shall come? Then will the wicked mi|series of the wicked begin; Then shall their times of sorrow and sadnesse come in; They will but then enter. I need not seeke far for Scripture proofes of these trueths; It is very plaine all along in this 37. Psalme, but that you may know there is other cleare Texts for the purpose. Take some time to reade the seven Chap. of <HI>Dan.</HI> with the 18. &amp; 19. Chap. of the <HI>Revelation.</HI> All these do ful|ly hold out what I intend, <HI>viz.</HI> The wickeds misery, and the Churches glory, when the day of deliverance comes, all is for the Saints, and against the ungod|ly. Reforming times, are discovering times; Though Gods people have lain low, and long under reproach and persecutions, yet God will raise them up, &amp; bring downe their upholders. The Saints are Gods Jewels, yea his precious Jewels, though they have lyen amongst drosse. And when his refining tim<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> comas? when God sets to purge and reforme Kingdomes, God will have a spe|ciall care of his Saints, he will spare them, as a tender Father spareth his owne sonne. <HI>Then will God make an apparent difference, that others may doscerne b<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">tweene the godly and the wicked,</HI> M<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">l. 3.17.18.</P>
<P>Loving friends, I pray you now take up a little time to sit in consultation with your own hearts; I beseech you consider of what importance and nec<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ssity this


<PB N="18" REF="12">
my most serious exhortation is, to labour for an interest in Christ; Witho<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> Christ you are nothing, nay you are wo<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">se then nothing; You had better ne|ver to have had a being in this <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e, then meerely to live and dye, and go to h<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ll, and that you must doe, if you goe not to heaven by Christ. Ther<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> is no other meanes, no other wayes, but only by Jesus Christ. They are Iesus Christs own words, <HI>I am the way the true<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">h and the life, no man commeth to the Father <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> by me,</HI> Iohn 14.6. And who wo<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ld not now desire <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">nclose with Christ, and love Christ, and walke wi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">h Christ? Yea, who would not be rouled u<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, &amp; whol|ly enclosed in Christ, where there dwells so much sweetneste, s<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> much f<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">llness<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, so much freedome? What a deepe engagement hath a Christian to become <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ll Christs, while Christ is all in all to him? we have not these glorious priviledges as men and women, but as Christians, as being members of Christ, And thus we have a right to the creatures, friends, Ministers, Ordinances, Peace, or what ever may do us good; There is a full place which I have reserved to prove what I have so much pressed. I pray you observe it and remem<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">er it, and the very Text is one of the things expressed in the words which shall be yours. <HI>Whether</HI> P<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ul, <HI>or</HI> Apollo, <HI>or</HI> Cephas, <HI>or the world, or life, or death, or things presen<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, or things to come</HI> (name what you can) <HI>all are yours,</HI> 1 Cor. 3.22.23. Is not th<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> a sweet and plaine Scripture? But where comes in all this priviledge. Have you this by nature, or purchase? (I meane your own merit) have you this from <HI>Adam</HI>? No, no in <HI>Adam</HI> all dye, but in Iesu<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> Christ we are made alive; Here comes in the Saints priviledges to all: <HI>All are yours, because ye are Christ<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, &amp; Christ is Gods.</HI></P>
<P><HI>Object.</HI> But if all these priviledges belong chiefly to the Saints, to the Chri|stians, are they only interested in them, by being in Christ, how then is it that the wicked (f<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">r the most part) possesse mor<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> of the world, then the godly do?</P>
<P><HI>Answ.</HI> This objection I have partly answered all along, but now l will e<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">|deavour to speake fully to it; First you know its a generall maxime; <HI>To every thing there is a season, and a time to every pu<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">pose under the S<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n,</HI> Eccles. 3.1. And of these, there is a time to weepe, and a time to laugh, <HI>vers.</HI> <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. <HI>A t<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">me to get, and a time to lose,</HI> vers. 6. This is Gods own order, and he will observe<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, I pray you marke here: <HI>There is a time to mourn, and a time to laugh,</HI> vers. 4. This is the Saint<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> part. <HI>There is a time to get, and a time to lose,</HI> vers. 6. That is the doome of the wicked. Search all Histories, and the Church hath had small beginnings, but strong oppositions; few friends, many enemie<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, little peace, much trouble; small joy&punc; great sorrow; This hath hitherto been<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> the Churches condition, as you may see by all Propheticall Emblemes of weaknesse. The Church in many places is but compared to a woman; Amongst all, do but read <HI>Rev.</HI> 12. There the Church is called a woman, a woman in travaile, which yet deno<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">es greater weaknesse, and accompanied with paine and sorrow; Yet this poore pained travel<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ing woman is now persecuted by a cruell and powerful <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">nemie.</P>
<P>

<PB N="19" REF="12">This hath hitherto been the Churches condition; She hath had her time of mou<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n|ing (since Christ) 1600. and ode yeares, and therefore now she may looke for her time, her time of rejoycing. It is her right, she may expect it; It is Gods promise, she m<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">y claime it. <HI>They that sowe in teares, shall reape in joy,</HI> Psal. 126.5. The Church hath had a l<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ng wet seed time, she hath watred her plants to the purpose; and there|fore a full and happy Harvest of peace and plenty must needs be neere, blessed be God, when we looke up, when we looke above our blood and miseries, and eye God, the times looke white, as if the Harvest of deliverance was at hand, for the Churches of the Lord in these parts of Europe. And who ever lives, shall see our present troubles to have a powerfull effect through all christian world. This I say is the Churches, the Saints time, their part. Now we will view the adverse part, the o|ther side, and observe the time of the wicked. The wicked you know were ever op|posed to the godly, and so is their condition. The Saints have a hard entrance, but a happy issue. The wicked is cleane contray. They have a plaine and easie path, but death and hell are at the end. They have a time to get, and <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">me to lose. They have had a long time of getting. Not to look back into the old Testament, where the foure persecuting Monarchies were all prophesied of by <HI>Daniel,</HI> ch<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">p. 2. and an|swerably had their times, as the <HI>Chaldean</HI> Monarchy, the <HI>Persian</HI> and <HI>Midean</HI> Monarchy, the <HI>Grecian</HI> Monarchy; I will onely speake of the <HI>Roman</HI> Monarchy, that mingle-mangle of Iron and clay, Temporall and Spirituall (as they call it) Em|perour and Pope, though they would not hold together amongst themselves being of divers natures, yet they have still agreed to continue pers<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">cuting of Gods Saints. That hath gone on for above 1600. yeares. They have beene geuing upon the Saints almost all this while; and therefore now its no more but just with God to bring their time of losing. Saints, cheare up you hearts; ply God with your pray|ers, you shall prevaile. Blessed be God, your enemies have beene of the decaying, losing hand a pretty while; they have lost in <HI>Scotland,</HI> that you know, they have lost in <HI>England,</HI> that you know, and they shall lose and lose, till they have lost all; It is their part, God hath alotted it to them, and they shall have it. Yea, fe<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">r it not, God will doe it; He hath promised it, and he will performe it. I am loath to be tedi|ous, or I could draw you to a full view of the wickeds ruine. In the <HI>Revelation,</HI> if you will but read and mark part of two chapters in this booke, you shall there have as much as I have said. In the 17. chap. you have a large description of the Whore in all her glory, and chap. 18. <HI>vers.</HI> 2. there is her destruction. I will leave this u<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">|to your more serious thoughts, and now proceed to the more full answer of the Objection.</P>
<P>In the second place I answer, that the all-wise God may have many and sound rea|sons, (and that for the good of his Saints) to suffer the wicked to prosper, and put much of these outward things into their hands, I will give you some of them.</P>
<P N="1">1. <HI>Answ.</HI> First, though God suffer the wicked to th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ive long, and have a great measure of these ea<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">thy outward things, yet it is not with the like right which the Saints have them by, men out of Christ have onely outwa<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">d things by a generall providen<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e, they have not so good a<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ight and full title to any thing as the Saints have, and I will shew you how they differ.</P>
<P>

<PB N="20" REF="13">First, wicked men, unbeleevers, men out of Christ, may have much put into their hands, when God intends to make use of them; yet it is onely as they are subservi|ent unto his glory in the Saints good. They shall have little comfort in what they have, while they have it; they have them with much trouble and disquiet. There is many times, eve<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> a hell in great men houses, because God bestowes not outward things upon them out of love, not to doe them good. But the Saints have all from the love of God in Christ. Though they have never so little, yet they are happy, they live comfortably; what they have does them good. Hence was that proverbiall speech of <HI>Solomon,</HI> Prov. 15.16. This is the difference.</P>
<P>Secondly, th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> wicked men out of Christ, have no right to any thing that is Gods, by vertue of any promise from God. They are not in Covenant with God, &amp; so God is not theirs, nor engaged to them by promise, only what he bestows upon them by courtesie and meere providence. It was Gods expression to <HI>Abraham, I will give to thee and to thy seede, &amp;c.</HI> Gen. 17.8. Now beleevers are the seede of <HI>Abraham,</HI> they are in Coven<GAP DESC="illegible" RESP="pdcc" EXTENT="3 letters"> with God, they may claim a priviledg as children, they have a right by promise from God. This is the second difference.</P>
<P>Thirdly, the wicked who have not Christ, have all they possesse without Christ, they have the gift, without God; They have the gifts without grace to use them, and then you may know how it will goe with them. You know it will doe a man little good to have a whole shop full of curious tooles, and know not how to used them, But the Saints have God and the gift, yea God in the gift. They have the holy Spirit brought along in ever mercy, which will helpe them to manage all, and guide them in all, and so sweetens all to them&punc; turns all to a happy and blessed use, that all is for their good. It is the promise of Iesus Christ, &amp; he will see it made good to his Saints. <HI>The Comforter, which is the holy Ghost, whom the Father will send in my name, hee shall teach you all things,</HI> Iohn 14.6. This is the 3, difference. I will now come to the second answer to the objection.</P>
<P>2 <HI>A<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">sw.</HI> 2. God may suffer the wicked to have great power to get into much strength, the better and more effectually to do his work. You know it is not a little common fire that will melt gold. It must be a strong fire, a hot fire: Now Gods Saints in Scripture, are compared to gold, and though gold (the chiefest of mettalls) yet it hath drosse, <HI>which must be purged out and tak<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n away,</HI> Isa. 1.25. That is, e|ven the best of Gods Saints have many sins and corruptions which must be purged out in the fire of af<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">l<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ctions; And for this purpose God makes use of wicked Kings and great men, and in this sence God calls them his servants, as I mentioned at large in the Reasons. Alas, the very greatest and sharpest persecutions that ever the wic|ked raised, did the Saints good; it exercised their graces, refined them, and made them shine bright. Though persecutions and wastings may seemingly appeare to threaten the ruine of the Church, the people of God, Yet the same hand which per|mits them, turns for the good of the Saints, they are necessary, the Saints could not be without them. God sees this, and therefore God suffers the wicked to hate his people that they should not fall in love with the world; That is dangerous, that will undo them indeed.</P>
<P>

<PB N="21" REF="13">That which the wicked doth, doth doe the Saints good: It fils up the measure of <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">heir owne sinne, and prepares the Saint<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> for mercy. Consider all well, and you shall finde that the Churches enemies, are her friends; their per|secutors are her promoters, they helpe on the Lords worke mightily; all the plottings and powers of the enemy shall promote Gods businesse which he hath in hand mightily. God makes use of all their wits parts and powers, for the advancement of his glory <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">nd the Churches good; though the wicked doe it out of self-ends, and intend nothing lesse then Gods service and the good of his people; yet God doth (&amp; they shall perish when they have done) too. I will give you cleare texts for what I say; see it first in the 10. of <HI>Isaiah,</HI> there God seems mightily to be taken with the King of <HI>Assyria</HI> as though now he would set up him, and give up <HI>Israel</HI> into his hand; he shall have the whipping &amp; bea|ting of poor <HI>Israel, ver.</HI> 5, 6. now the King of <HI>Assyria</HI> thinks all is his owne, but little imagines what God has in it; he intends one thing and God another; he intends to destroy <HI>Israel</HI> and set up himselfe. God intends onely <HI>Israels</HI> corre|ction and the <HI>Assyrians</HI> ruine: God cals out the King of <HI>Assyria</HI> only to whip <HI>Israel</HI> out of hypocrisie into sincerity; how be it, he (the King of <HI>Assyria)</HI> mea|neth not so, neither doth his heart thinke so, but it is in his heart to destroy, <HI>ver.</HI> 7. and doth the King effect his desires? no, no, he doth Gods worke un|der self-seeking, and when thats done which God looks for, when <HI><GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">srael</HI> i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> hum|bled and brought in to the Lord, <HI>Assyria</HI> sh<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ll smart for it; when the Lord hath performed his whole work upon Mount <HI>Zion, I will punish the fruit of the stout heart of the King of Assyria, ver.</HI> 12. Self-seekers may doe Gods businesse, but you see what they finde, God may make use of the wicked great ones of the world the more effectually to accomplish what he intends, and yet they are not betterd by it; in the end God whips them with their owne rod. This the second Answer.</P>
<P>Thirdly, God may suffer the wicked outwardly to prosper and get into great strength and power, to show and make known his power in delivering his peo|ple from them, when they are mighty. We account it nothing, its not worth speaking on, to see a Gyant, a great strong man to winde and turn a little stick out of the hand of a little Boy, a poore childe; but it would be recorded for a wonder, to see such a childe, violently to take a weapon out of the hand of a Gyant; it would not have been mentioned for a miracle if <HI>Goliah</HI> had kild little <HI>David</HI> with his sword and his club; but here is the wonder, that little <HI>David</HI> should kill <HI>Goliah</HI> with a stone out of a sling a boyes play, 1 <HI>Sam.</HI> 17.48 49. And who thinke you did the wonder? Truly it was not little <HI>David,</HI> he will not make such an encoun<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">er of himselfe, he will not own the attempt nor take upon him the killing of <HI>Goliah,</HI> but he saith, God will do it and doe it by him too. <HI>This day will the L<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">rd deli<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">r thee <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">nto my</HI> <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> (and <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word">


<PB N="22" REF="14">
then) <HI>and I will smite thee and take thy head from thee, &amp;c. ver.</HI> 46. I tell you God is not seene, but in difficult things where God must doe the businesse, or the worke is undone; if God doe not more then man can doe, man will no<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> confesse its God who doth it; this is not onely the fault of men, common men, but of the best men, it's a fault of Gods people; God himselfe speakes of it, I presume you know the place, <HI>Iud.</HI> 7.2. Now therefore that he may be ow|ned in delivering his Saints, he will suffer the wicked to get into great strength and power: You may see it evidently in the case of <HI>Israels</HI> deliverance out of <HI>Egypt:</HI> God had promised <HI>Israel</HI> to bring them to <HI>Canaan,</HI> yet he would have them know it was he which did it&middot; and what course doth God take to make <HI>Israel</HI> sensible of what he intended to doe for them? if you marke the Histo|ry, you shall find that God raises up a potent enemy to oppose and oppresse, that so his power might be more manifest in <HI>Israels</HI> deliverance. These are the words of God spoken to <HI>Pharaoh</HI> King of <HI>Egypt,</HI> who would not let <HI>Israel</HI> goe to <HI>Canaan,</HI> but kept them long in bondage. In very deed, for this cause have I raised thee up (given power and strength into thy hand) for to shew in thee my power, and that my Name may be declared throughout all the earth, <HI>Exod.</HI> 9.16. Which is as if God should say, if <HI>Israel</HI> did not meet with some opposition in their journey to <HI>Canaan,</HI> if it proved not a difficult businesse, I should be little looked at; but I have therefore raised up thee <HI>Pharaoh,</HI> and have hardned thy heart to such a pitch of cruelty towards them, that now when they are in streights, when they are over-powered and cannot help themselves now they may find experimentally of what strength and power I the Lord al|mighty am of, in working this great deliverance for my poore helplesse peo|ple, and I shall by this have the fame of my goodnesse and greatnesse spread abroad, that others may love and feare me. And now I hope I have fully and cleerly answered the Objection, I will in the next place come to lay downe some directions how a poore soule may get to Christ.</P>
<P>When I here speak of directions or rules, whereby a poore soule is brought to have acquaintance with Christ, and so by faith a right and interest in all that is Chists; I would be understood that I doe not attribute the worke of Gods free Grace upon the soule to man endeavour, as though I put Salvation into his will and power, but my intention is (so neere as God shall enable me) to set you in the way, and direct you to the use of such meanes and helps, as God hath revealed in his Word, and through the sanctification of his spirit, makes them effectuall for the bringing of the soule to Christ, and working of an assurance in that soule that Christ is his; this being presupposed I proceed.</P>
<P><HI>Direct.</HI> 1. If thou hast any desire after Christ, to have Christ thine; if thou wouldst have this cleered to thee, I would have thee to study self; my meaning


<PB N="23" REF="14">
i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, I would have thee learne to know thy selfe under a double condition, in a twofold estate, under these Notions. First, thy nothing, thy worse then no|thing, and these explaine thus; first, learne to know thy nothing, the frailty of thy ourward man, thy body, thy mortall body, look back upon the matter and composition whereof thou art made, and this will help discover to thee the need of Christ. The very first and perfectest man that ever was in the world (except God-man, the man Christ Jesus) was at best (in his body) but <HI>Adam,</HI> red earth, he was but a little foulded dust, that was the matter whereof he was made, and into that he must againe be dissolved; <HI>dust thou art, and to dust shalt thou returne, Gen.</HI> 3.19. Hare's a small businesse to be proud on, here's a poore matter to glory in, here's a weake foundation to build upon for a long life, and after repentance; what is a dust-heap? you know well a shoure of raine will dissolve it, a blast of wind will scatter it; and such is the matter of all our bodies, a very nothing; if there had not been a word more in all the Bible, this had been enough to manifest the bodies mortality; but the al-wis<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> God which knowes best the deceitfulnesse of our hearts to beleeve such truth against our selves, would not leave it without a full discovery: Hence it is, that in all the course of the Scriptures, the nothing of mans life, the naturall being of the body here upon earth, is so frequently compared to nothings; that you may the better know the certainty of what I say, I will pick up some here and there. <HI>Iob</HI> compares man but to a flower (nay not to a Flower in his full groth and in lhe time it would last, but to a flower) that is cut down; (and as if in this expression, mans mortality was not yet sufficiently discribed; <HI>Iob</HI> likens mans life to another nothing, to a more meere nothing a shadow, and as though the nothing were not yet fully cleered, he adds this epethite of this nothing) flee|ting) <HI>he sleeth also like a shadow and continueth not, Iob</HI> 14.2. Here you see how sensible <HI>Iob</HI> was of all mens mortality, and so of h<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s own with the rest; but mark I pray you what use he makes of this, <HI>All the dayes of my appointed time will I wait till my change come, ver.</HI> 14. that is, I find the nothing, the frailty of uncertaine, and yet un-regainable life, there's no living againe to live better when a man is once dead and dissolved; I will therefore take the present time&punc; I will prepare and make my self ready for the Lord, that when the time which God hath determined is come. I may have nothing to doe but dye: <HI>David</HI> also hath many the like expressions to the same purpose, but I will not insist upon them, onely give a touch upon one or two and so passe, Psal. 102. <HI>Da|vid</HI> equals his life but to a shadow, and a shadow declining; to grasse and that not greene, but withered; <HI>My dayes are like a shadow that decli|neth, and I am withered like grasse,</HI> ver. 11. Againe, <HI>David</HI> Psal. 39. is com|puting the length of his life by measure, and then drawes his conclusion upon it; if you know not the place, you will wonder much at <HI>Davids</HI> Geomatry,


<PB N="24" REF="15">
and more at the strangenesse of his conclusion; he sets all at a low rate, he measures his life but at a hands bredth, and cals it a nothing, a vanity: <HI>Behold thou hast made my dayes as an hand bredth, and mine age is a<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> nothing before thee</HI>: Verely (not I, but) every man (not at some low ebbe at the worst, but) at his best estate is altogether vanity, <HI>ver.</HI> 5. But what effect did this worke upon the heart of <HI>David?</HI> you shall see, it put him to lay out unto the Lord for help, it brings him to his prayers; and now Lord what wait I for? my hope is in thee, <HI>ver.</HI> 7. And againe, <HI>Heare my prayer O Lord, and give eare unto my cry, hold not thy peace at my teares for I am a stranger with thee and a sojourner as all my Fathers were; O spare me a little, that I may recover my strength, be|f<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">re I goe hence and be no more seen,</HI> ver. 12, 13. Thus in the first place, study thy nothing. Secondly, learne to know thy worse then nothing, study to know the dangerous estate and condition of thy soule in respect of sinne; re|collect thy thoughts and call to mind what shall become of thy soule if thou hast not a Saviour; looke to it as well as you can, thou hast two weights hang|ing up thy soule, the least of which will drag thee to hell, if there be not help: Thou hast the burden of originall sinne, and that's death; <HI>In Adam all dye,</HI> 1 Cor. 15.22. that is, as we by nature come from <HI>Adam,</HI> so by nature we lye guilty of his sinne, and by the sinne derived from <HI>Adam,</HI> we lye liable to eternall death; this is one heavy weight. Then againe, there is yet another weight lyes upon the soule which without support will also presse it to hell, and that is, the burden of innumerable actuall transgressions; they are given to us in Scripture under various expressions; sometimes they are called sinnes, sometimes iniq<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ities, sometimes transgressions, but all grievous soul burdens; I will but give of each an instance and so passe. Thit we call sinne, is a soule procuring destruction, it captivates the soule, leads it from Christ and Salva|tion, and presseth it downe to hell; hence is that complaint taken up by <HI>Paul Rom.</HI> 7.24. <HI>O wretched man that I am, who shall deliver me from the body of this death</HI>; that is, as if <HI>Paul</HI> should have said, I find the power of naturall lusts &amp; corruptions working so contrary to the will of God and the rule of his spirit, that were it not for the hopes of a Saviour, I was in a sad condition, I was in a wretched estate; for who is it, or what is it in all the world that could help my soule out of hel? who shall deliver me from the death and damnation which the sinne of my nature, my flesh (the body) hath brought me to? Alas! the Creature cannot comfort me, nothing in the world can save me but onely Iesus Christ who dyed for me; and here is the hope, help, joy &amp; cause of rejoy|cing; <HI>I thank God <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">horow Jesus Christ our Lord,</HI> ver. 25. this is sin. Again these sinnes and evils which we commit are called iniquities, and these are also soule-weights: If you dare beleeve <HI>David,</HI> he will tell you he found iniqui|ties to be a weight, yea an unsupportable weight; they let him have no quiet


<PB N="25" REF="15">
night or day, they got above him and pressed him downe, he could not beare the sense of them, <HI>Psalme</HI> 38.3. And hereupon <HI>David</HI> addresseth him|selfe to God in prayer, and urgeth this complaint as a motive to move God vvith mercy to looke upon him, and novv to help, <HI>for min<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> iniquities are gone over mine head (they are above my strength) as an heavy burden they are too heavy for me to beare,</HI> ver. 4. of this vveight is iniquity. This is the second Instance. Lastly, actuall sinnes and iniquities are also called transgressio<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s and this vvord explaines both the other; sinne is sinne, as done evilly, vvickedly, and it is ill done, or vvickedly done vvhich is done beside or against the rule and command of God, and this is is transgression: A Christian hath a rule to vvalke by, and to goe off from his rule is transgression, iniquity or sinne; and hence is that expression of <HI>Paul,</HI> Rom. 14.23. <HI>He that dourteth is damned if he eat, because he careth not of faith, f<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">r whatsoever is not of f<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ith is sinne<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">,</HI> that is, looke to your rule, see and know a warrant for what you doe, or else you will transgresse, you will sinne; these tran<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">gressions are soule weights, soul burdens, and therefore <HI>David</HI> prayed for deliverance from them in these termes, <HI>deliver me from all my transgressions,</HI> Psal. 39.8. Thus I desire every one to study the estate of their soules; I know it is a hard matter, it's above a Preacher to make some beleeve this; but let me speake home, and speake the truth too, for which I will give you my warrant from the Word; I say (to any of you) you had far better never to have been borne, vvithout you have the new-birth, unlesse you be borne againe; unlesse you be borne anew unto Christ Iesus; unlesse you have this birth you can never come into Heaven, and then you know where your place will be. These are the words of Iesus Christ twice repe<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">d; <HI>Jesus answered and said unto him, verely, verely I say unto thee, except a man be borne againe</HI> (or as the Originall affords, <HI>from above) he cannot see the Kingdome of God</HI>: Iohn 3.3. And as though Iesus Christ did not here fully explaine it, he still redoubles his affirmation in the same word<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> and enlargeth his meaning: <HI>I<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">sus answered, verely, verely</HI> (the deepest attestati|on that ever Christ tooke) <HI>I say unto thee, except a man be borne of water and of, the Spirit he cannot enter into the Kingdome of God,</HI> ver. 5.</P>
<P>Oh that the men of the world, which as yet have nothing of Christ, that as yet know not savingly and experimentally what Christ is, nay, know not whether their soules have need of Christ or no would thinke sadly of this and seriously lay to heart what shall become of them hereafter; what shall be|come of the soule when the body is put to rot in the grave? what joy can any, take in Riches&punc; Honour, Wife, Children, F<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ie<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ds or any thing, if they have nothing of Christ, but when death seizes on the body, Riches, Honou<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">, Friends all leaves them, and the Devill seizeth upon their soules; would not this tremble a stubborne heart? is not this enough to startle a carnall man or


<PB N="26" REF="16">
woman out of their sleepe of security? I am sure it takes deepe with them who have lesse need to feare it, the Saints of God; and because I would not lay too much sadnesse upon their spirits, who have more need to be lifted up, then cast down, I will now fall into a more pleasing subj<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ct, the other means to get assurance of Christ.</P>
<P><HI>Doct.</HI> 2. The poore soule that would have an interest in Christ, must la|bour to get a true knowledge of the freenesse and fulnesse of Gods promise<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> made in Christ. Here is that which will doe your bodies good, and your soules good, here is a comfort for every calamity, a medicine for every malady and a salue for every sore. I may speak plainly of the blood of Christ, which <HI>Jeremiah</HI> speaks Prophetically, <HI>Ier.</HI> 8.22. <HI>Is there no balme in Gilead? is there no Physition there? why then is not the health of the daughter of my people recovered?</HI> that it, there must needs be Balme where Balme grows in the place from whence all comes. So there must needs be mercy in the fountain of mer|cy in the Father of mercy: Why then take ye not the right way? why goe ye not to God in your misery? why lay ye not the Promises before God, and claime your priviledges by the death and sufferings of Christ? If you doe this God cannot deny you, God will not deny you. For your helpe herein, you must be frequent in the Scriptures, heare them, read them, they will ac|quaint you with the Promises, and the Priviledges which shall come in to you by Christ. The Bible is Gods Booke of Record, and you cannot know the minde of God any where else; the best of other Bookes doe but derive their excellency from this, this is the rule to all others, and therefore Jes<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s Christ cals us to the use of this above all others; <HI>Search the Scriptures, for they are they which testifie of me, Ioh.</HI> 5.39. Of all Books here you shall have most of Jesus Christ.</P>
<P><HI>Object.</HI> But some may say, I have heard and red the Scriptures by times this thirty or forty yeeres, &amp;c. yet I finde not so much in them as you now say: I know not whether I have any right to Christ for all this, onely I hope God will have mercy on my soule when I shall dye.</P>
<P><HI>Answ.</HI> The Lord knowes this is the condition of abundance; the most part even of those who have beene Sermon-hearers, and Sacrament receivers, and thinke themselves in an estate good enough. Alas poore soules, you are in a sad condition: but I had rather informe you, then lament you: I will there|fore endeavour a full answer to the objection. I say to lay all things together, and consider well every thing a part, you would thinke it no wonder to see men so ignorant in the wayes and truths of God, notwithstanding so much Gospell-meanes and Gospell light we doe injoy. I will not mention the ma|lice of our Non-preaching Prelates (the deliverance from whom, our King|dome yet hath not had a greater cause of thankfulnesse in these late times)


<PB N="27" REF="16">
neither will I urge the pride, idlenesse and basenesse of (I thinke I may say) the most of the Clergie; these have beene too well knowne lets to the increase of Christs Kingdome. But I will give you some reasons of thi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> your ignorance and darknesse ensuing from your owne selves. First, you hinder and deprive your selves of much light, and many sweet comforts, by neglecting the mean<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> and helpes to knowledge. A man that would keepe himselfe warme, will goe to the fire; if you want water, you goe to draw it out of the Well, and goe to the Spring; a childe in his wants will goe to his Father. Thus you must doe, or else you cannot be helped; this must be the course you are to take to get spirituall knowledge; Resort unto the Ministers of God, acquaint your selves with experienced Christians, who are able to speake out of knowledge what they have found God to their poore soules. Be diligent in hearing Sermons, and reading the Scriptures; never any man yet who endeavoured ea<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">nestly the saving knowledge of God (as it was needfull for him) but he obtained it at one time or other. Let nothing then (but God) keepe thee from publicke or private services. Tye thy selfe to this soule businesse; propound (as justly thou mayest doe) to thy selfe weighty reasons; as the necessity of this soule worke, the danger of delay, the uncertainty of the time of life: say to thy selfe, let goe this Sermon, and it may be I let goe all, I may never live to heare another.</P>
<P>Secondly, its no wonder to have men and women Sermon-hearers and Bi|ble-readers all their dayes, and yet never come to the excellency of the know|ledge of Jesus Christ (as <HI>Paul</HI> cals it <HI>Phil.</HI> 3.8.) if we consider how unpre|paredly and carelesly most goe either to reading the Word or hearing of Sermons? They may depart fencelesse, that come rashly; they may well goe without profit, that come without preparation: they may well returne with|out a blessing, which never asked it. Abundance have more ends in these services then the increase of saving knowledge, and therefore God may just|ly suffer such to be Bible-readers, and Sermon-hearers, and yet ignorant of Jesus Christ, and saving knowledge. Some will goe heare a Sermon when they have nothing else to doe, that their businesse is over; some will heare onely one particular man, and if he Preach not, they will heare none. Some will goe to shew their fine cloathes, or that their neighbours may see what good Church-folke they are, I could name many such<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> But how few is there that comes preparedly to these Sacred Ordinanc<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">? VVho is it that consi|ders duly the weightinesse of the busines he i<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">bout? VVho is it that takes in|to his thoughts that now he is about soule-saving or soule-destroying worke? VVho is it that premeditates into whose presence he is to come, and with what a Majesty he hath to doe with? VVho cals to minde the all-searching eye, who looks into hearts? and who discernes the Almighty power of God


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who is able to dambe body and soule? Who is it that out of the sense of hi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> ignorance, makes it his maine end in all his Services to get saving knowledge, the more to g<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">orifie God? And who is it which hence goes first to God in prayer to aske leave and crave a blessing? Alas, I know you cann<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t but be <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ul|ly answered in the cause; nay, the causes of ignorance, when you but heare me goe this way to worke, and you must goe this way or else you will never get any knowledge of Christ to doe you good. The way to obtaine is to goe to God for it; Are not the Ordinances Gods? Is not true knowledge Gods? is not Christ, Gods? and all Gods? then if you would speed, you must goe to God by prayer; Gods promises runnes upon these termes, <HI>Aske and it shall be given you; seeke, and yee shall find; knocke, and it shall be opened to you, Mat.</HI> 7.7. What can you desire more? you see God is ready, and Jesus Christ is willing to doe you good: Nay, I may adde further, Iesus Christ would have us to make use of this, and see what the event shall be; he would have us to take this way upon liking, and he will passe his word for a good is<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ue&middot; <HI>Hitherto</HI> (saith he) <HI>yee have asked nothing in my Name; aske</HI> (once make a triall) <HI>and yee shall receive, that your joy may be full, John</HI> 14.24. Ie|sus Christ will not give sparingly, and yet he hath much adoe to perswade us so much as to aske: this is the second Reason.</P>
<P>Thirdly, it's no strange thing to find even old Sermon. hearers ignorant they record so little: To heare Sermons and not to write, is like the taking of water in a sive: You may have something of every thing, and nothing of any thing; the best memories are but bad at remembring all things; as in a sive (for I can compare one memory to nothing better) there may hang some drops after you have poured in much water and yet if you take not them, they are presently dried up: So after the hearing of a Sermon, you may here and there remember a Notion, a passage; but if you take it not presently and put it sure it's gone: I am sure you will not deale with the world as you doe by your soules; you keep a bill of Parish-taxes, you keep Shop-books for your takings in and layings out; be perswaded to keep a Soule-book, that you may know how your spirituall estate stands, what increase or decrease of Graces you have: This recording of revealed truths and soul-experiences from God, would be of admirable use, of great importance in times of trouble and tryall. The calling to memory of former experiences of Gods love, power and pro|vidences, helps a soule exceedingly to trust God for the future, it strengthens faith mightily in extremities: <HI>Moses</HI> makes great use of former providences and deliverances, and urges <HI>Israel</HI> to further obedience and faith, from what they had found God. These are frequently recorded, yet I will onely note one place to you. <HI>Deut.</HI> 4 3, 4. <HI>Your eyes have seene what the Lord did be|cause of Baal-peor; for all the men that followed Baal-peor, the Lord thy God


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ha<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">h destroyed them from amongst you; but ye that did cleav unto the Lord your God, are alive every one of you this day</HI>; that is, as if <HI>Moses</HI> had said, the very wrath and destruction which God hath brought upon these Idolaters in your sight, should engage you to walke closely with God, and to love and trust him for the time to com<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ho hath so sweetly preserved you: So the very like you may see in <HI>David,</HI> former experience of what God had been to him, imbol|de<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s him u<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">on a new attempt: <HI>Saul</HI> thought <HI>David</HI> was not able to deale with <HI>Goliah,</HI> and would have disswaded him from the encounter; but marke how and whence little <HI>David</HI> takes this great courage, from former experi|ence of what God had done for him; <HI>David said moreover, the Lord that de|livered me out of the paw of the Lyon, and out of the paw of the Beare, he will deliver me out of the hand of this Philistine,</HI> 1 Sam. 17.37. This is a sweet observation, and of great use to all Christians; but I would especially com|mend it to you brave Souldiers, the <HI>Davids</HI> of our time, the Champions of Christ, his Churches, of all Christendome, who are now combating with the <HI>Goliah</HI> of <HI>Rome</HI>; that's the Monster you club with, whatever the Colours be; call to mind what you have alreade found God&punc; what great victories God hath g<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ven to you by weake and small meanes, and this will raise up your spirits a|bove men. I say there is an undanted courage in the Saints, a lofty spirit that cannot be conquered by men or Devils; death it selfe, feares them not, when they are in Gods way and Gods worke; you may see examples as of <HI>Paul, Acts</HI> 21.13. and of the other Apostles and Martyrs: But now whence draw all the Saints these Heroicke resolutions? whence fetch they all this strength an<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> courage? surely all from God in Jesus Christ: <HI>David</HI> had his victory by God, 1 <HI>Sam.</HI> 17.46, 47. <HI>Paul</HI> builds all his confidence upon Christ; <HI>I can doe all things through Christ which strengtheneth me,</HI> Phil. 4.13.</P>
<P><HI>Object.</HI> But if all courage, strength and comfort comes from God in Christ what a sad condition am I in? I never sought God in any action, or owned the hand of God in any deliverance from danger; doe you thinke that God would now heare me if I should henceforth seek to him?</P>
<P><HI>Answ.</HI> Yes; let me tell thee, if thou in thy heart art grieved for thy neg|lects of God, if the contempts thou hast offered to the face of God doe prick and wound thy heart with sorrow, and thou be willing to walke with God, if he would now receive thee; feare it not, there is hope enough in Christ to in|favour thee with God here, and bring thee to the fulnesse of glory hereafter: God looks not so much at former sinnes as future obedience; if now thou hast a desire to give up thy selfe to Christ, thou must count with thy selfe to live as a Christian, thou must determine to cast off all thy unwarranted cour|ses, and as neere as thou canst, endeavour to walke and act according to the rule of Christ: The Apostle puts it downe for a Maxim, <HI>Let</HI> (who) <HI>every one


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that nameth the Name of Christ</HI> (that will challenge the profession of a Chri|stian) <HI>depart from iniquity,</HI> 2 Tim. 2.19. Jesus Christ looks not so much what you are, as what you would be; God is willing to quit scores for all that's past whatever it is, and that for his owne sake, that shall never be questioned a|gaine: You may thinke this is much, but I have Scripture for what I say; God charges I<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">rael with their unkindnesse and miscarri<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ges towards him: <HI>Thou hast bought me no sweet cane with money, neithe<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> hast thou filled me with the fat of thy Sacrifices, but thou hast made me to serve with thy sinnes, thou hast wearied me with thine iniquities,</HI> Isa. 43.24. This was Israels misery, yet the object of Gods unspeakable mercy; <HI>I, even I am he that blotteth out thy tra<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">sgressions for my owne sake, and will not remember thy sinnes,</HI> ver. 25. Heres engagement enough for poore sinners, and if I had named no more, I had said enough for the full answer the Objection.</P>
<P><HI>Obiect.</HI> But saith the poore soule againe, I have been an open enemy to God&punc; I have taken up Armes against God, I have broken his Sabbaths, I have mocked at Religion, yea, I have persecuted the Saints, and can there yet be hope for me?</P>
<P><HI>Answ.</HI> I answer yes, there is yet hope for thee; this degree of sinne is not ordinary in one elect by God; yet all this cannot ke<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">p off Christ from saving thy soule, if thou findest in thy selfe a sorrow for thy sinnes, and an earnest de|sire to walke in new obedience: He against whom thou hast sinned puts this sorrow into thy heart and will save thy soule. Remorse for sinne and thoughts of obedience, are gifts and graces wrought by the Spirit of God in thee; these are not the fruits of nature comming from thee; present paine may worke and stirre up a griefe for thy misery and sorrow, but never procures a sorrow for sinne; I might give you divers presidents, but I will take up with this cleere precept, <HI>It is God who worketh in us both to will and to doe of his good pleasure,</HI> Phil. 2.13. that is, all our good thoughts of turning unto God, and the strength of all our abilities according to the rule of Christ is all from God. God puts them into every one before they have them: This might be suffici|ent for some, but if thou beest not yet fully satisfied, I will endeavour to find thee out some taking comfort: If once thou commest to have earnest brea|things and longings after Christ in love to Christ, it is not former sinnes that can keep off Christ from thee: Christ lookes not to have us perfect, but comes to make us perfect; Christ found <HI>Paul</HI> a persectour, but makes him a Preacher of the Gospell, <HI>Acts</HI> 26. to <HI>ver.</HI> 18. Paul doth not from his former sinnes so much question, as magnifie the free Grace of God: Onely this use he makes of it, that the more God had done for him, he endeavoured the more in the exercises of his Graces bestowed upon him, to publish and ad|vance the glory of God, 1 <HI>Cor.</HI> 15.9, 10. If thou beest not a sinner, thou hast


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no need of a Saviour; but if thou findest thy selfe in a perishing condition, and canst say, a God, or I am gone, a Jesus, a Saviour, or I am lost for ever: thou art such a one as Jesus Christ lookes for, they are Jesus Christ's owne words, <HI>I came not to call the righteous, but sinners to repentance,</HI> Marke 2.17. that is, I came not for those who are holy and righteous in their owne eyes, but to make rig<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">teous, and save poore sinners, who lye even in hell, to their owne apprehension: unworthinesse is no warrant to keep thee from Christ, Jesus Christ will make thee worthy, it's the businesse for which God sent Je|sus Christ into the world, and it was Jesus Christs onely desire to doe the will of his Father: and that yet a poore sinner may be further encouraged to seeke after Christ, I will lay downe some speciall priviledges which comes into the soule by Christ. First, by Christ, thou shalt have all these soul-destroying sinnes (in themselves) these heart-trembling sinnes, these conscience-biting sinnes as cleerly taken away by Jesus Christ, as if thou never hadst commit|ted any such: Thy conscience shall be at quiet, and the devill himselfe shall not have any thing to say to thee for them: God hath laid all thy sinnes, and the sinnes of all the Elect upon Christ, <HI>Isa.</HI> 53.6. Christ hath suffered and satisfied the wrath of his Father for them, <HI>it is finished, John</HI> 19.30. Jesus Christ hath done this for them; and hence is that challenge which the Apostle takes up against the devill, the world, yea conscience; <HI>who is it shall lay any thing (any manner of sinne) to the charge of Gods Elect? it is God that justifi|eth, who is he that condemneth? Rom.</HI> 8.33, 34. all is put to Christ, Christ doth all. Secondly, Iesus Christ doth not onely justifie a soule before God, but he reconciles God to the soule, he makes a sweet peace and friendship betweene them who were at enmity; and the Apostle makes this worke of reconcilia|tion an argument of eternall salvation, from which we may draw the certainty of both: <HI>For</HI> (saith <HI>Paul) if when we were enemies we were reconciled to God by the Death of his Sonne; much more we being reconciled, we shall be saved by his life,</HI> Rom. 5.10. Thirdly and lastly, (because I will hasten) Iesus Christ will send the holy Ghost, the Spirit, to direct and sanctifie all those who have an interest in him: If once Christ be thine, Christ will have a care of thee; thou shalt have a guide to lead thee in all the wayes of truths or God: Iesus Christ knowes well the failings of the Saints. He therefore promis<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> them a guide which his Father will send in his Name, the Comforter, which is the holy Ghost, whom the Father will send in my Name, he shall teach you (all things) and bring all things to your remembrance, whatsoever I have said to you. <HI>Joh.</HI> 14.26. I hope I have in this set open a large doore of sweet com|fort to every poore soule groaning under the burden of sinne; I will now, the Lord assisting, come to point of tryall, of which as briefe as I may.</P>
<P>I have hitherto endeavoured all along to discover a Christians priviledges


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he hath by Christ, with some directions what a Christian is to doe in him|selfe to get an interest in this Christ, I am now come to give you some Signes or Evidences by which you may know whether as yet Christ be yours or no; they shall be but few and short, the Lord help me in the discovery, and you in the faithfull examination of the ground upon which your building stands, and there will arise abundance of sweet and full comfort to all our Soules.</P>
<P><HI>Signe</HI> 1. The first Signe whereby a Christian may know he hath an inte|rest in Christ is a sound and sincere love to Christ for Christ alone: It's not enough to love Christ for the Loaves; so Christ hath lovers and followers too many, to love Christ because you outwardly thrive and get by Christ; Christ finds fault with this, <HI>Joh.</HI> 6.26. It is not enough to love Christ with the Loaves with the world, this also Christ cannot away with, this will not doe, yee cannot doe it, <HI>Mat.</HI> 6.24. but Christ will be loved for himselfe, he will have all your love, and have you love him onely, that is, to love him above all, more then all; Christ would not have any thing here below to stand in computition with him; if any thing must be parted with, let it be any thing, all things save Christ, Goods, Friends, Life, are all to he left for the love of Christ when they cannot stand together: This is the meaning of tho<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e two Scriptures, <HI>Mat.</HI> 10.37. <HI>Luk.</HI> 14.26. Now if you solemnly and seriously aske your hearts, they will tell you whether you love a naked Christ, a despi|sed Christ; I say your hearts will in some measure tell you how they are dis|posed; what longings have you after Christ? what inquires doe you make af|ter Christ? what delight have yee in the Saints? <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ow doe yee prize the Ordi|nances? what soule-meetings have you with Christ? what sweet communion have <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ou with Christ?</P>
<P><HI>Object.</HI> But you will say, who can doe this?</P>
<P><HI>A<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">sw.</HI> I answer, every Christian may doe this; nay, I say further, every true Christian doth doe this in a greater or lesser degree; what is prayer but the soules discourse with God and Christ, by the help of the holy Ghost? what is the Word and preaching, but a declaration of the mind of God to us? Love these, and love Christ; neglect these, and you care not for Iesus Christ: Now then&punc; have these taken thy heart and ravished thy soule? are these the cause of thy rejoycing, and the want of these thy sorrow? doest thou prize the Word of God above all the Words wealth? doest thou love to follow Christ under all contempts? canst thou rejoyce in Christ and account thy interest in him to be dearer to thee then all other honours and priviledges? I say, here are infal|lible signes of a sincere love to Christ, when you can love any thing for Christ and all things for Christ, and onely for Christ; can you love Christians as they are Christs. Ordinances as they are Christs? doe you the more love Christians where there is the more of Christ in them? do you the more love pure Ordi|nances


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as they are the more agreeable to the mind of Christ? certainly, un|lesse you can doe this, unlesse your hearts close with Christ in these, I can give you no hopes that you either love Christ, or have any interest in Christ: This is not my owne rule, but the rule of Iesus Christ; this is not my word, but the Word of Iesus Christ: In one place, Iesus Christ propounds a brotherly love to be a knowne signe of being in him: <HI>By this shall all men know that yee are my Disciples if yee have love one to another,</HI> Ioh. 13.35. the other place is Joh. 14.15. <HI>If yee love me, keep my Commandements</HI>; that is, if you will make it appeared, and manifest that you love me, let it be knowne by your o|bedience in walking according to the rule I have given you to observe; you see how strict Christ is, and therefore it is not good for us to depart from Christ's rule, from what he warrants us in: I say againe (for I cannot say it too often) for the Lords sake take heed that you deceive not your selves in the cleering up your Evidences for Heaven, your right to Christ; you must not thinke because you live in the ayre of the Gospell amongst Christians, and Ordinances, and Bibles, that this can make you Christians, and intitle you to Christ; no, no, it's not faint prayers will bring a man to Heaven; <HI>every one that saith Lord, Lord, shall not enter into the Kingdome of heaven, but he that doth the will of my Father which is in heaven,</HI> Mat. 7.21. Christ requires acting, doing his will, as well as confession of him; nay, it's not barely a ci|vill and strict life will bring a man to Heaven: The Scribes and Pharisees. went farre in this, and yet fell short, and therefore did Christ propound this seasonable Caution; <HI>Except your righteousnesse exceed the righ<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">eousnesse of the Scribes and Pharisees, yee can in no wise enter into the Kingdome of Hea|ven,</HI> Mat. 5.20. Nay, I must goe a little further yet; its not barely your parta|king of the Seales of the Covenant doth put you into Covenant; it's not (in plainer words) your being baptized and receiving the Lords Supper which makes you Christians, and interests you in Christ; you may doe all these and yet doe nothing, you may perish for all: To this it is considerable which <HI>Paul</HI> writes to the Church at <HI>Galatia</HI>; you may see what a stirre they kept about Circumcision: Now to stint the strife, and take them from their fa<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">se bot|tomes, the Apostle tels them plaine, it is neither one nor the other will bring them to Heaven; it's onely the worke of faith by love: <HI>For</HI> (saith <HI>Paul) in Iesus Christ, neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love,</HI> Gal. 5.6. all these outward priviledges advanta|geth a soule nothing, unlesse it can sensibly close with Christ in a full perswasi|on of the love of Christ to the soule in the great worke of Redemption, and that it selfe have a p<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">rt therein; but if the soule can thus trust Christ, and hence really love Christ againe, it may assuredly rest upon it, it hath an inte|<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">est in Christ: This is the first signe of a reall love to Christ.</P>
<P>

<PB N="34" REF="20"><HI>Signe</HI> 2. Secondly, the soule that hath an interest in Christ, will trust Christ with all; the soule that hath an interest in Christ (in some measure or other) is acquainted with the love&punc; care and power which abides in Jesus Christ and up|on this ground saving faith is built; <HI>They that know thy Name</HI> (saith <HI>David) wil trust to thee,</HI> Psal. 9.10. that is, they that know Jesus Christ to be the Sonne of God, to be one with the Father, <HI>Ioh.</HI> 17. know him to be God al-suffici|ent: This is f<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">iths sure foundation, and hence it was that <HI>Paul</HI> takes up his firme resolution to commit all to Christ, <HI>I know</HI> (saith he) <HI>whom I have be|leeved</HI> (I have had experience of him) <HI>and I am perswaded that he is able t<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> keep that wh<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ch I have committed unto him,</HI> 2 Tim. 1.12. This was a sweet frame in <HI>Paul,</HI> here was a right faith; and assuredly the Saints have the same, they have the like pretious faith, 2 Pet. 1.1. all the Saints now have the like faith the Apostles had for nature or matter, though not the like measure of faith. Every christian is willing, nay desirous to give up all to the disposall of Christ; they well know that Iesus Christ is a better keeper of any thing then they themselves are, and therefore they are desirous to put all into his hand: christians will trust Christ with estates, wives, children, Religion, bodies and soules; this is the faith of christians; it's a true faith and it never fails: True it is an hypocrite, a meer knowing professor may goe farre, as the young man did, <HI>Mat.</HI> 19. but they cannot trust Iesus Christ with all: they may stand the calm and make a goodly shew, but in the storme, when troubles, sufferings, and losses come in with profession of Christ, they are lost too they are gone, they want foundation, they have not faith to trust Christ under difficulties, <HI>Mat.</HI> 7.26, 27. they know not that the Lord will be a refuge for the oppressed, a refuge (a hiding-place a defence) in times of trouble, (as <HI>David</HI> did) or else they would put their trust in God, Ps. 9.9, 10. now then, bring your hearts to the rule, try them whether they will be willing to close with Iesus Christ, and trust him with all and for all, if you have a faith that can thus see, acknowledge and trust Christ with all, it's good, it's firme; it is a faith given by God wrought by the holy Ghost, it's more then flesh and blood can doe, thus to trust Iesus Christ. And therefore I will conclude upon this faith, as Iesus Christ did of the same faith in Peter: <HI>This a firme faith, and the gates of hell shall not prevaile against it,</HI> Mat. 16.16, 17, 18. This a second sign of a christians reall interest in Christ.</P>
<P><HI>Signe</HI> 3. The third Signe of a Christians interest in Christ, is a ready obe|dience to all the commands of Christ; when I give you obedience, for a signe of being in Christ, I meane a filiall, and not a servile obedience; an obedience that is free, full, universall not compelled or in part; Iesus Christ loves not half Christians nor almost christians, Iesus Christ will be all Master or no Master: I am perswaded your selves think this a truth and no matter of dispute: The soule that hath truly given up it selfe to Iesus Christ, that trusts him with all,
<GAP DESC="missing" EXTENT="1 page">


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expects all from him to make it happy, will be counselled and commanded by the will and word of Iesu<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> Ghrist. Obedience is a full discovery a notable mar<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> to make known what Master you serve, whose commands you obey and works you doe, his you are; if you obey Christ his you are; if you obey the Devill his you are: I know this truth is very hardly received, many will live like devils, and yet would be called christians, and be partakers of the Saints priviledges. That therefore you may the better judge of your inward estate, con<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">d<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">r your outward walking: who hath the command of your lives and actions? what rule goe you by? that will not deceive you: this was Pauls direction to the Ro|mans, and it shall now be mine po you: <HI>Know you not</HI> (that is, it's a thing you ought to remember) <HI>that to whom yee yeeld your selves serva<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t, to obey, his ser|vants yee are to whom you obey: whether of sinne unto death, or obedience unto righteousnesse,</HI> Rom. 6.16.</P>
<P><HI>Objest.</HI> But you may say, how shall I know by my actions when I obey the divell, and when I obey Iesus Christ?</P>
<P><HI>Ans.</HI> This is the easiest thing that may be, if you deale faithfully with your own soules; there is no truth in all the Bible more clearly set down then this: for the children of the divell, Iesus Christ saith, <HI>ye are of your father the divell, and the lusts of your father ye will doe. Ioh.</HI> 8.44. On the other side, the sheepe, the servants of Iesus Christ, th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">y harken for his commands, and obey his will&mdash; <HI>the sheepe follow him, for they know his voyce, Ioh.</HI> 10.4.</P>
<P><HI>Object.</HI> But how shall I know which are the works of the divell, and which are the commands of Iesus Christ?</P>
<P><HI>Ans.</HI> This also is as plain as can be, and they are distinguished all along the Scriptures; but I will give you one place for all and that will clear both to the ful; <HI>Paul</HI> writing to the <HI>Galathians</HI> satisfies the point to the full, onely he dif|fers in tearmes from the other places alledged; before, these works are distin|guished and the one call'd the works of the divell; the other, the command|ments of Christ; and here <HI>Paul</HI> cals the one&punc; <HI>the work<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> of the flesh,</HI> &amp; the other <HI>the fruits of the spirit:</HI> and here is little difference, if they be considered: now if you would know how these may be discerned, the Apostle first tels you <HI>they are manifest,</HI> and then reckons up many particulars; the Apostle begins with the works of the flesh or the divell call them whether you please, and also shews the reward of them; then he describes many qualifications in christians, and gives the reason of their sweet frame: I will give you both these apart, becau<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e the knowledge of them may d<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e you much good and the Lord blesse it to you. First, the Apostle discovers and names many particular works of the divell, <HI>now</HI> (sait<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> he) <HI>the works of the flesh are manifest</HI> (any body may know them) which are these, <HI>adultery fornication, unclea<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">nesse, lasciviousnesse, idolatry, witchcraft, hatred, var<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ance, emulations, wrath, strife, seditions, heresies, envy<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ngs, murders, drunkennesse, revilings, &amp;c.</HI> the Apostle names these, and concludes <HI>with such


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like</HI>; that is, these and such as these are, will keepe a soule out of heaven, they have no inheritance there, and then you know what will follow: his words are these, <HI><GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">hey which do such things shall not inherit the kingdome of God, Gal.</HI> 5.19.20 21. Thus you see what the works of the divell are, and how he payes them their wage. <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> will next fall upon the qualifications of the Saints, as they are hel|ped and guided by the Spirit the holy Ghost, and therfore called <HI>the fruit of the spirit.</HI> In the Saints, the servants of God, you finde nothing but sweetnesse: thus the Apostle goes on, <HI>but</HI> (saith he) <HI>the fruit of the spirit is love, joy, peace, long-suffering, gentlenesse, goodnes, faith, meeknesse, temperance, ver.</HI> 22, 23. Here is a Saint-like frame indeed: but how comes this thinke you? surely all this is but the effect of obedience, for it presently followes, <HI>and they that are Christ's</HI> (that have an interest in him) <HI>have crucified the flesh, with the affections and lusts,</HI> ver. 24. that is, they that are in Christ, that have an interest in him, have given up themselves wholly to him, and by the guidance of the Spirit, and the power of Christ's death, the power of sinne in their nature is subdued, the sin|full affections and lusts arising thence are kept in and kild: I beseech you be faithfull to your souls in examining your selves by this Signe; of all other, acti|ons cannot be covered, they will tell you whose you are; you are not to doe any thing nor speak any thing, nay, if once you be Christ's, you dare not transgresse the command of Jesus Christ: let it be what it will, in never so small a thing, if a christian discerne it to be against Jesus Christ, he will rather dye then doe it; when once a christian gives up himselfe to Christ, to be married to Christ, he is no longer his own, he is now under the command of Jesus Christ: if now the de|vill or a lust bid such a christian doe this or that, the christian will presently say, did Jesus Ch<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ist command me, did he bid me doe it? if Jesus Christ give me but a word I am ready, or else I dare not: this is the third signe whereby a christian may know he hath a right to Christ.</P>
<P><HI>Signe</HI> 4. A fourth signe whereby a christian may know he ha<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">h an interest in Christ, is when he he will own Christ, own his cause and people in the worst of times; it is not much to own Christ, own Religion and associate with chri|stians when all these are countenanced and in credit: but here's the tryall of love, the faith and obediance of a christian, when he will take up the Crosse and follow Christ, when he will yet keep on after Christ through wet and dry, as the Proverb is, it's a signe a christian hath much of Christ when he will yet own Christ though others forsake him, when he keeps his walking with Christ though he goe alone, as <HI>Paul</HI> did, 2 <HI>Tim.</HI> 1.15. <HI>chap.</HI> 4.16. when he will follow his profession, though he must let goe his life, as the three children did. <HI>Dan.</HI> 3. and many precious Saints have done and now doe; it would but take up time to urge ins<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ances: doe you but make good use of this little and it will doe you much good; the Lord hath now brought us unto trying times, and Jesus Christ doth now say, who is on my side? who? what now will you venture for Christ


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<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">nd his cause and his people? doth your hearts tell you that Religion is dearer to you then esiates, then life, then the best blood in your bodies? doe you pray for the prosperity of Christ's cause? will you stand for it and owne it what conditi|on soever it's in? doth not the ebbings and flowings of Christs cause bring you to it and cast you from it? the Lord knowes there it more of this latter sort then the former; abundance follow Christ's Cause for their owne ends, and these will fall off when their ends faile; but let me tell you, none but christians can suck to Christ under difficulties; the spirits and hearts of others are up and down as their objects are, the principles by which they are carried, it's onely the chri|stian who lives by faith that stands to Christ, his cause and people at all times: this is the fourth signe.</P>
<P><HI>Signe</HI> 5. The fift and last signe whereby a christian may rest assured of his in|terest in Christ is his desire to be with Christ in his glory; when a soul hath once got a relish, a taste, an earnest of the inheritance in Heaven, it's full of longings and desirings after glory: take such a soule, nothing takes it up, nothing takes it off, Jesus Christ alone is all in all; you may offer such a one, the gold of Ophir, the treasures of <HI>India,</HI> the wealth of the world, the Crown<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> of Kings but all this takes not, it affect not; no saith the soule, Christ is my treasure, Christ is my crown of rejoycing; you may proffer what you please but still the soule will say as once <HI>Paul</HI> did, <HI>I count all things but losse for the excellency</HI> (to be com<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ared to the excellency) <HI>of the knowledge of Christ Jesus my Lord</HI> Phil. 3.8. talk what you will of parts and prililedges, yet when all is done, this was <HI>Pauls</HI> conclusion, <HI>but Christ is all in all,</HI> Col. 3.11. of al the things in the world, <HI>Paul</HI> found but one case wherein it was disputable whether he might desire <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">o live in the flesh, and that's such a one as many would not imagine, they would think it almost the lest matter of all: but it's this, here was <HI>Pauls</HI> case, he was at a stand whether it was better for him to live in the flesh to promote the Gospell, or to dye and goe to Christ in his glory; <HI>Paul</HI> was in a sweet condition come life come death, and that made the difficulty the greater; <HI>for to me to live is Christ, and to dye is gain,</HI> Phil. 1.21. that is, if I live I shall be comforted in the work of Christ, and if I dye I shall reigne with Christ; <HI>yet what I shall chuse I wot not for I am in a streight be|twixt two,</HI> ver. 22, 23. <HI>Paul</HI> was now between doing the work of Christ, and going home for his wage to Christ; it put faithfull <HI>Paul</HI> hard to it to satisfie the scru|ple of his own conscience, and when all is done he answers with a distinction; <HI>for his own part, this is his resolution for himselfe, he holds for Heaven&mdash;having a desire to depart and to be with Christ, which is farre better,</HI> ver. 23. the latter part. But then on the other side, as Paul had a respect unto the worke he was in, the preaching o the Gospell unto the flock of Christ, his life was better and more ne|cessary for them: <HI>neverthelesse to abide in the flesh is more needfull for you,</HI> ver. 24. here then is an example for you to try your hearts by; truly when this is seriously considered, it's no wonder to see so many loath, and so few willing to dye; alas, <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">he reason is easily given, they have no interest in Christ, they have no acquain|tance


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with God, they know not what shall become of their souls when they dye: againe, the feares and terrours of death strike deep, and speaks terrible things to them; Jesus Christ hath not taken away the sting of death for them, it bites deep, it amazes them, death being but the gate of hell, to let them now feele those tor|ments which in life and prosperity they would not feare; but on the other side, death is the desire of true Christians, the thoughts of Heaven and that happinesse which is there with Christ, takes up the heart, rejoyces the spirit, and fils them with desire of glory. Oh saith a beleeving christian, to be with Christ in Heaven is the end of my hopes, here I am a stranger and a pilgrim, in Heaven I am at home, here I am waifairing under troubles&punc; wants, miseries and biting calamities inward from my self and outward for the world; there I shal be in the full fruition of rest and peace and glory, that shall never have an end, the place is purchased and the way is plained; Iesus Christ who hath done all for me, and is my onely belo|ved is gone before, why then should I stay behind? every houre I live here in sor|row, I misse innumerable unspeakable joyes in the life eternall: this will be the frame of a christian who hath an interest in Iesus Christ, and the last signe.</P>
<P>I have been faithfull to my poore power in this discovery of a true christians interest in Christ, the good Lord make it effectuall for the kindly working upon all our soules&punc; and that this main soul-busines may be the more carefully and ear|nestly endeavored after, I shall encourage you to this comfortable work by some affecting motives, and so leave you and this word to the power of God's grace.</P>
<P><HI>Motive</HI> 1. First, labour to get thy evidences cleered, assurance of Christ past unto thy soule, and though the full time of the churches deliverance be not yet come thou shalt be sweetly provided for; whatever becomes of strangers of ene|mies, God (to speak with reverence) will and must take care of children and ser|vants: it's God's own rule, <HI>he that provideth not for his family is worse then an In|fidell</HI> 1 Tim. 5.8. now the church is God's family, the Saints are his children and joy<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t hei<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s with Christ, <HI>Rom.</HI> 8.17. we cannot therefore have such hard thoughts of God as to think he will charge that upon man which he will break himself, we never yet could accuse God of so much weaknesse, and let us take heed of suspe|cting the lack of love or the lest unkindnesse in God: The Saints are Gods and Christs, Gods in Christ in all the neerest and sweetest relations that can be; name the fulle<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t and fi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">mest relations that can be, and the Saints are the same to God in Christ: God is a Father, the Saints his sons and his daughters, 2 <HI>Cor.</HI> 6.18. Christ is the husband the church the wife, the spouse, <HI>Cant.</HI> 4.9, 10.11. Christ is the head the church his body <HI>Eph.</HI> 1.22, 23. and as if this expression d<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">d not yet fully set out the neer relation betwixt Christ and the Saints, the Apostle adds in the same Epistle, <HI>we are members of his body of his flesh and of his bones,</HI> ch. 5. ver. 30. can you think that now the Saints of God shall not be provided for let what times can come do come? I tell you poore Saints upon the matter, you have as much as God himself hath: you have God &amp; you have al that God can doe the wisdom of God is yours, the power of God <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s yours, all is yours, because yee are chist's, and christ is God'<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">,


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1 <HI>Cor.</HI> 3.22, 23. the Saints have a protection against the evill of sad times: when it goes ill with others it shall go wel wi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">h them; <HI>The young Lyons do lack and suffer hung<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">r</HI> (the great ones of the world may come to much misery) <HI>but they that seek the Lo<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">d shall not want any good thing,</HI> Ps. 34.10. see, you have God's Word, God's promise for what I say, and God will break the frame of heaven and earth, rather then break promise with his people; God is faithfull, and therefore the Apostle cals his promise, <HI>a sure word of promise,</HI> 2 Pet. 1.19. you may build upon, you may venture your salvation upon it God never deceived any; who then would not be a christian? who would not seek for an interest in Jesus Christ? who would not c<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ose with this God and trust this God with all? let this fear you from offending, and stirre you up to a search after the priviledge; let this perswade you all, and al|together to become christians: and this shall be the first motive.</P>
<P><HI>Motive</HI> 2. Secondly, if you have a right or interest in Christ that Christ be yours all the power of the wicked cannot harm you, all that the wicked can doe shall not hurt you; is not this a comfortable condition? is not this a sweet support for Saints in these sad times? nay, I will tell you more a<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">l the intended evill of the wicked shall work for your good; is not this enough to anger Malignants, and vex the bloody wretches that are now in armes against Gods Saints? yes surely it would if it were not hid from their eyes; I know this will hardly goe for truth, few will beleeve it; and indeed it is such a pitch of faith as few (comparative|ly) ever reach too; it is (I say) an infallible truth but hardly beleeved. I have al|ready touched upon this, but me thinks I could dwell upon this sweet subject&punc; it speaks so much comfort to the Sai<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ts in these sad times of warre, woe and mise|ry: the Saints have much need of all encouragement to hold up their spirits, when persecutions straine out blood: give me leave then to cleere up your comforts in particlar cases.</P>
<P>First, let the wicked rage and threat, and plot, and feed themselves with hopes of the Saints blood; yea let them take the devill and hell to help, and they shall goe no further they can do no more then what the God of the Saints, the Father of the Lord Jesus Christ suffers. Now <GAP DESC="illegible" RESP="pdcc" EXTENT="1 span"> in it, if God suffer it you may be sure it shall not hurt the Saints, let <GAP DESC="illegible" RESP="pdcc" EXTENT="1 span"> sufferings be what they will; let them carry never so black a countenan<GAP DESC="illegible" RESP="pdcc" EXTENT="3 letters"> <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> the face be as grim and fearfull as it will, God has go<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">d in it to the Saint<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> it shall doe them good; I will give a cleere text for it Rom. 8.28. <HI>We know</HI> (sait<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> <HI>Paul</HI>) here is a certainty) <HI>that all things</HI> (let them be what they will) <HI>work together for good to them that love God, to them who are the called according to his purpose:</HI> Is not this a sweet place? is not this a strong support for the Saints that all th<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> working, plotting, and powers of the wicked shall do them good? let them goe on as long as they can they doe the Saints good, they help on the cause of God let them purpose what they please, God still over-reaches them God overplots their plottings and over-powers their strength, that all their endeavours takes no effect, all they doe proves foolish and vaine, they make nothing of all in the end: <HI>David</HI> observed this long agoe; <HI>Behold</HI> (saith


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<HI>David</HI>) take notice of it) <HI>he</HI> (the wicked) <HI>travaileth with iniquity</HI> (their very plot|tings are painfull, they are carried on with great difficulty) <HI>and hath conceived mis|chiefe and brought f<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">rth fal<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">hood,</HI> P<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. 7.14. that is, when they have done all they can they misse of their hopes, when they say their p<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ots shall take effect and hurt the Saints they lye it shall not be so; nay, poor Saints I have more comfort for you yet here is that still which may doe your sorrowfull hearts good, and that is this; God doth not onely infatuate their Counsels and bring to nothing their plots, but God u<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ually beats them with their owne weapon; let the wicked prepare what they will and intend what they will against the Saints, that shall be their owne, its for themselves; as you see but now, <HI>David</HI> said the wicked were travailing hew|ing out their mischievous plots; but what comes it too? al<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s, all this while they but dig a pit wherein themselves shall perish, their mischievous intentions shall be <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">heir own misery, their cruelty sh<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ll come home to them; <HI>he made a pit and dig'd it, and <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> fallen into the ditch which he made; his mischeife shall return upon his own head and his violent dealing shall come downe upo<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> his own pate,</HI> ver. 15, 16. of the same Psalm. This is a plain proofe but if you may see example it's l<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ke you will beleeve it better, take notice then but of one or two; take but the con|fessi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n of <HI>Adoni-bezek</HI> King o<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> <HI>Jerusalem</HI> when he himselfe was taken prisoner, by <HI>Jud<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">h</HI> and <HI>Sime<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">n&mdash;as</HI> (saith he) <HI>I have done so God hath requited me,</HI> Jud. 1.7. again consider the event of <HI>Hamans</HI> bloody designe upon poor <HI>Mordecai</HI> and the Jewes mark the end of that plot. <HI>Haman</HI> thought he had so cunningly contrived the bu<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">nesse, and was so confident of obtaining his desire, that he made ready a high Gallowes and now onely waits for the Kings decree, <HI>Hest.</HI> 5.14. in the next chapter <HI>Haman</HI> goes to the King with an intent to have him speak the word, and all was done: but see I pray you how God turns about the designe, the poor Porter <HI>Mornecai</HI> is advanced to the greatest honour in the Kings Court and by the Kings command <HI>Haman</HI> was hanged upon the same Gallowes he set up for <HI>Mordecai, Hest.</HI> 7.9 10. I might also give you more of the same presidents, but these are suf|ficient: what think you now of this? who would not be on God's side and Christ's side and the Saints side? which is such a prosperous side, which shall be the prevai|ling <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ide. And what a miserable condition are wicked men in, who are enemies to Gods people; that none of all those ever brought their desires about; look up|on all the persecuting Monarchies that ever yet reigned, and they never carried their designes thorow, this hath still been their ends, They have fallen and perish|ed and the Church yet thrives. Tstis speaks comfort to the Saints in the first c<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</P>
<P>Secondly, let the wicked proceed as far as they can against the Saints, let them come to the washing of their hands in the hearts blood of the Saints (and that I suppose will conclude) which is as far as they can goe,) yet I say in this they doe the Saints no hurt; nay, I will affirme it, they doe them good. I say suppose (as now its frequent) a Saint fals by the hand of the wicked, yet I say such a one has no hurt, he is not made worse, but better by it. Such a one doth no<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> loose but lay downe his life in the cause of God. I say the childe of God that so dyes, doth but


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lay downe his life for a time, and it shall certainly be restored again with advan|tage, it shall be better'd it is onely changed an immortall for a mortall, 1. <HI>Cor.</HI> 15.53.. Who I pray you would not change thus at any time? who would not wil|lingly leave a poore rotten cottage, that will keepe out to wet or weather, for a goodly faire Pallace: alas! what hurt doth the wicked to the Saints by killing them? what hurt doth one doe to a poore pined prisoner, to knock off his bolts and set him at liberty? what hurt doth one when he finds a poore childe like to perish in the woods, to lead him out and bring him home to his Fathers house? this is all the hurt the enemies doth the Saints. The poore Soule is lockt and pi|ned in the prison of the body, a Bullet sets it at liberty; the poor soule being rea|dy to perish in a wood of troubles and miseries, Death brings it to heaven and happinesse, to God and Christ, the Saints and glory. I pray you consider this well, and you shall see that let the wicked doe what they can, they can doe the Saints no hurt; nay all is for their good. This is the second Motive.</P>
<P><HI>Motive</HI> 3. Labour to get a right, an interest in Christ, and then let your con|dition be what it will be: you have God for your help, and Jesus Cbrist to bear you company. If once you be married to Jesus Christ, he takes you for bet<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">er and worse he will goe with you, counsell you, comfort you, suffer with you and carry you thorow all. Every Christian may challenge this promise, <HI>I wil not leave. thee, nor forsake thee. Heb.</HI> 13.4. and from this the holy Ghost raises an invincible sort of courage, saying: so that he may boldly say, <HI>The Lord is my helper, I will not feare what man shall doe unto me, ver.</HI> 6. This you will conclude is right Chri|stian valour indeed; but whence fetches the Christian this undaunted resolution? It is not barely from the Promise, but from the everlasting love of Jesus Ch<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ist, in whom all promises are confirmed, as <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ollowes <HI>ver.</HI> 8. <HI>Jesus Chr<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">st the same ye|sterday and to day, and forever.</HI> Iesus Christ is faithfull and constant to the Saints; Iesus Christ likes his poore Saints never the morse because they are blacke with sufferings; though the world makes them miserable, and acconts them as the filth of the earth, they are of a higher esteeme with Iesus Christ. Hence is that speech of the Spouse in the <HI>Canticles, Look not upon me because I am black</HI> (judge me not by my outward appearance, there was cause for it) <HI>my mothers children were angry with me, Cant.</HI> 1.6. yet for all this the Spouse is not troubled at he<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> sable colour her selfe, nor Iesus Christ loves her never the lesse. In her owne ap|prehension she is comely, <HI>ver.</HI> 5. and to her beloved, <HI>she is the fairest among wo|men&punc; ver.</HI> 8. Goe further, as Iesus Christ likes not the afflicted Church, the despi|sed Saints the worse: neither doth he leave her the more. Of all times he is most with the Saints in trouble: it was the promise of Iesus Christ to his Disciples to come in to their helpe (especially in straits) I will not leave you comfortlesse. I will come unto you, <HI>Joh.</HI> 14.18. Of all times Iesus Christ will be sure to come in to the Saints when he sees there is need of support. Iesus Christ must doe it, he cannot but doe it, he is a fellow-feeler of the Saints miseries; the Saints are of his flesh and bones (a neere relation) &amp; that you know is a strong mo<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ive with


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men to helpe a childe, a friend when they are over-borne with power. The Saints are also the members of Christs body, <HI>Eph.</HI> 5.30. and Iesus Christ is the head <HI>Eph.</HI> 1.22. Now you know you cannot in the least manner hurt the remotest part<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> of the body, not a little fingers end, not a toe, but the head is instantly sensible of it. The head is the seat of the soule, all the motions of li<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e in the body are chiefly acted from the rationall faculties there. Christ is not lesse to the Saints his mem|bers, he is more to them. Let the wicked take heed how they medd<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e with the Saints; they that put the Saints in prison, puts Jesus Christ in prison; make the Saints suffer, and you make Jesus Christ suffer; Jesus Christ must be with the Saints in all conditions, it's his promise and he will make it good; when but the three children were cast bound into thar seven-fold fiery furnace because they would not worship an Idoll, the King did see foure men loose walking in the midst of the fire and they had no hurt, and the forme of the fourth was ike the sonne of God <HI>Dan.</HI> 3.25. Jesus Christ will goe through the fire with his Saints: when <HI>Peter</HI> was in prison for the testimony of Jesus, an Angel comes, knocks off his bolts, makes all the doors fly open before him, and leads him away, <HI>Act.</HI> 12.7, 8 9, 10. the like (upon the matter) was done to <HI>Paul</HI> and <HI>Silas, Act.</HI> 16.24 25 &amp;c. I say, let the Saints be where they will Jesus Christ will be with them; doe what you please to the Saints, you doe it to Iesus Christ: <HI>Saul</HI> could not go to persecute the Saints but Iesus Christ cals to him, <HI>Saul, Saul, why persecutest thou me</HI>? Act. 9.4. and mark I pray you what an Item Iesus Christ adds, ver. 5. <HI>It hard for thee to kink aga<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">nst the pricks</HI>; the wicked must looke for sharp service, it's a dangerous worke to hurt the Saints; their wisest way is to let them alone and not meddle with them; let the Saints be never so few in appea|rance and the enemies never so many, the Saints have more with then against them, they that have Iesus Christ for them have enough at full; though they be weak he is strong though they be few he hath men and Angels at his command; when <HI>Elisha's</HI> servant upon the approach of the Army which came to take away <HI>Elisha</HI> cried alas my Master how shall we doe? 2 <HI>Kin.</HI> 6.15. <HI>Elisha</HI> answered <HI>feare not for they that be with us, are moe then they that be with them,</HI> ver. 16. and these <HI>Elisha</HI> made use of <HI>ver.</HI> 17, 18. the like is in that speech of Christ in his streight in the Garden; he had onely a few and those fals-hearted Disciples with him when the multitude came with swords and staves about him; <HI>alas</HI> (saith Iesus Christ) <HI>what are al these? I <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ould but pray to my Fa<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">her &amp; he would <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">resently give me more then twelue legions of Angels.</HI> Mat. 26.53. that is an infinite number: I might add much sweet comfort to the Saints out of the power of Christ, vvho is their com|panion in all, but this subject is the sum of the next motive, of which in its place.</P>
<P><HI>Motive</HI> 4. Fourthly, get your interest in Christ cleered up, make sure of your right to him and you shall have a share in the Churches deliverance; there is not a more infallible truth, there is not any thing more certaine, the Churches deli|vera<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ce shall come the Saints deliverance shall come, God will doe it himselfe: the Lord will save them and deliver them because they put their trust in him:


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the time will come certainly, yea, the time will come shortly that God will give a glorious day to his poor despised saints: saints, feare it not, it will come: this en|couragement is not mine, but he which knew vvell the mind of God, and never yet vvas lye found in his mouth, even the Lord Christ Iesus: I will give you his own vvords; <HI>feare not little flocke, it is your Fathers good pleasure</HI> (it's his owne mind) <HI>to give you the Kingdome,</HI> Luk. 12.32. this is so sweet to the Saints, this is such a soul-affecting subject, that I cannot passe without a little stay upon these excellent comforts, I vvill therefore vievv them apart: first, it's a great comfort and strange support to the saints, to consider that a glorious deliverance shall bertainly come, if there be any truth in all the book of God (vvhich let them e|ver perish that dares deny it) this position is true, the Churches of Iesus Christ shall certainly be delivered from the vvicked; it's God's vvord and God's promise, it's a sure vvord of promse, and God vvill not faile his people nor break his pro|mise: the Churches deliverance vvas determined by the counsell of heaven from all eternity, promised vvhen the commission of persecution vvas first of all gran|ted, <HI>Gen.</HI> 3.15. and divers hundreds of times repeated in the old and nevv Testa|ments: it vvere enough to have onely the promise of God that deliverance shall come to the saints, but that vvhich confirms the certainty is, that God himselfe vvill doe it&punc; it's no lesse then three times repeated in tvvo verses of the 37. Psal. <HI>The salvation of the righteous is of the Lord, he is their strength in the time of trouble; The Lord shall help them and deliver them he shall deliver them from the wicked and save them because they trust in him,</HI> ver. 39 40. indeed if the businesse vvas altogether left to man there might be just suspition of a long delay: our eyes and our eares see and heare daily of the basenesse of many who are strong preten|ders to the Religious part in these times vvherein God is about this great busines of the saints deliverance pride, selfe and trechery have much prolonged our mi|sery &amp; vvere it not that our hope vvas in the Lord, vve vvere in a sad condition; but I say againe Saints cheare up your drooping souls let open enemies and pre|tending friends doe what they can to keep off the Churches peace, God will in|fatuate their counsels, discover their treasons and destroy their strength: the Lord will certainly deliver his Saints from the wicked because they trust in him. Se|condly, the Churches d<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">liverance shall not onely certainly but shortly come; I meane not comparatively, but really within a little time; when I say <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> delive|rance shall shortly come, you must think I look above our present condi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ion, which (though blessed be God our cause hath much more life in it no<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> then out|wardly could be discerned the last yeere) yet our continued distempers and di|stractions bespeak much misery: but I say, I look above these, I look at <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">he Word and usually wayes of God &amp; these are my guides; I know you will be desirous to heare my grounds for which I so confidently affirme, and I will pres<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ntly give them to you: some there are which I could urge, yet think it wisdome to conceal them; but I will name two, and they are strong ones. First it's a <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">otable signe that our deliverance is at hand now the Lord hath put our worthies of Pa<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">liament


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upon the work of Reformation; Peace is the Babe, the fruit of Reformation; the Scriptures are plentifull in president<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, 2 <HI>Chron.</HI> 15.19. <HI>chap.</HI> 20.29, 30. both these are plaine and full of comfort, if you read the chapters; but this 30. ver. is enough it selfe, I pray you mark it; <HI>so the Realm of Jehosaphat was quiet, for his God gave him r<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">st round about</HI>; the Lord gave the Kingdome peace upon reformation, that was the ground. Secondly, the Saints may conclude that their deliverance is neer, from the height of the enemies pride and blasphemy; when they are at the height then they shall down, when the measure of sin is fild up, then wr<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">th shall be pou|red down upon them: you may read <HI>Senacherib's</HI> pride in <HI>Rabshaketh's</HI> blasphemy, and then mark the issue; it would be too much to give you the words of the whole story here, but consider the event, that's the thing I ayme at: In the 2 <HI>Kin.</HI> 18. you have a relation of <HI>Assyria's</HI> pride and blasphemy, and in the very next chapter, <HI>Assyria's</HI> Army, the object and subject of the Lord's wrath; now then, what doe you think of the hope of the Churches deliverance, when you consider the height of the enemies pride and blasphemy? I will not mention the enemies pride and conceited self confidence of a promised conquest, and I know now what; if you be not acquainted with their fancies, you may but read those printed papers which are called the Kings Declarations and you may see more then I <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">m willing to ex|presse: but if you dare beleeve reports, never was there the like blasphemy known in the world as is daily heard in the enemies quarters, which are now in armes to hinder the work of Reformation. Alas; <HI>Rabshaketh</HI> was but a learner to these of our times, these are so bold that they scorne God to his face, and commonly use this blasphemous expression as a familiar oath, <HI>God dam me if he dare</HI>: truly I hope you will excuse me in further instances I feare and tremble to think of them; but certainly the Saints may build upon it, God will very shortly execute vengeance upon this wicked bloody generation who have so long called for it themselves; feare it not God will do it, he wants not power when he is pleased to set about it: this is the fourth motive.</P>
<P><HI>Motive</HI> 5. Labour after the assurance of your interest in Christ, and you shall enjoy a sweet communion with Christ; nothing is so sweet and pleasing to the soule as communion with Iesus Christ: this is the very reason that <HI>Paul</HI> desired to dye and to be with Christ, that he might have a neerer communion with Christ then he could have in the flesh; I tell you it's a high priviledge which the Saint<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> have, to have communion with Jesus Christ, it's the life of their cause; it must needs goe well with you when you have such an Advocate to plead for you at the throne of grace, when you have such a friend as can and will frequently carry your prayers and present your desires to the great God who is his Father, and by him made your Father: I say feare not the successe do you only keep to the rule labour to eye God, labour to conforme your selves to the revealed will of God in his Word, be earnest with Iesus Christ to intercede with you and for you to your Fa|ther, lay home his promises to him and he cannot deny you, God will not deceive you, because you trust in him: the which the Lord of his mercy speedily accom|plish, and that alone for the sake of Iesus Christ, <HI>Amen, Amen.</HI></P>
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