SERMO SECƲLARIS. OR, A SERMON To bring to Remembrance the Dealings of JEHOVAH with this Kingdom of ENGLAND, and our ingra­titude and dis-loyalty to HIM, in this last Century of years.

Ab Anno Nativitatis Christi, 1547.

Usque ad praesentem Annum, 1647.

PSAL. 107.43.

Who so is wise, and will observe those things: even they shall understand the loving kindnesse of the Lord.

DEUT. 32 6.

Doe ye thus requite the LORD, O foolish people, and unwise? Is not he thy Father that hath bought thee? Hath he not made thee and established thee?

PROV. 9.12.

If thou be wise, thou shalt be wise for thy selfe: but if thou scornest, thou alone shalt beare it.

The Time of the Ruine of ROME, is herein according to Gods Word modestly pointed at.

With sundry Uses seasonable and sutable for all degrees and sorts of people.

DAN. 12 4. Many shall run to and fro, and knowledge shall be increased.
Tho. Brightmannus Haec obscuritas non omnem intellectum adimet sanctis, sed serutandi tantùm diligentiam acuet.

Preached at Belstead, neer Ipswich, July 4, 1647.

By BENJAMIN HUBBARD, Preacher of the Word of God at COPDOCK in SUFFOLKE.

LONDON, Printed by R. L. for Nathanael Webb, and William Grantbam, at the Signe of the Greyhound in Pauls Church-yard, 1648.

To the Right WORSHIPFUL, NATHANAEL BACON, AND FRANCIS BACON, ESQƲIRES: Members of the Honorable House of Commons now assembled in PARLIAMENT, And His MAJESTIES Justices of Peace for the County of SƲFFOLK.

SIRS,

THere is no Age in which God doth not manifest his infinite Wisdom, Goodnesse, and Justice, Psal. 107. ult. by some apparent stroaks of His hand; and daily observation will teach us experience herein: And indeed in the Age even now past, or the last Century of [Page] yeares, Psal. 107.1, 2. We that are the redeemed of the Lord, which he hath delivered from the Egyptian dark­nesse of Popery, and Spains hellish cruelty, and from the devillish treachery of others: We (I say) may well sing aloud, Psal. 111.2, 3, 4 O give thanks unto the Lord, for he is good, for his mercie endureth for ever. His works are honourable and glorious, which he hath made to be sought out, Psal. 105.2. & 26.7. and remembred of all them that have pleasure therein. It is our duty then to search out, and to keepe in remembrance Gods gracious providences concerning us in this Land, and to confer together of them, and declare them to others, and especially to raise up our hearts into an holy admiration, saying unto God himselfe, O! how great is thy goodnesse, which thou hast laid up for them that feare thee, Psal. 31.19. which thou hast wrought for them that trust in thee before the sonnes of men! Psal. 66.3. And how terrible art thou in thy works! Through the greatnesse of thy power, shall thine enemies submit them­selves unto thee. And withall consider with our selves; 1 Pet. 3.11. What manner of persons should we be in all holy conversation and godlinesse? Now that we might so doe, I have endeavoured (according to my poore ability) to bring to remembrance the dealings of JEHOVAH with this Kingdom of England, and our ingratitude and dis-loyalty to him in this by-past Age; not at large, but briefly, humbly beg­ging of every one his largest bounty, for the augmen­ting, amplifying, and compleating in his own minde, the Meditations herein pointed at; so shall my single and simple Musick (by the good blessing of our God) [Page] be not onely increased, but multiplyed; and thanks shall be given to God by many (and those far more fit for such a Caelestiall service, 2 Cor. 1.11. then I am) by my means; and all of us together, as a well-tuned Quire, shall make sweet harmony, whereby Gods glory shall be promoted, which (I know) your re­ligious selves conscionably ayme at. Therefore (most worthy Sirs) I am bold to present this Ser­mon unto your Patronage, hereby to testifie both to you my sincere thankfulnesse and love, and to the World (who hath heard of the fame of your renown­ed Ancestors, for harbouring, relieving, yea even maintaining many faithfull Ministers, be­ing persecuted,) that the Lord hath not left your Honourable Progenitor (being in his time a pat­tern of Piety) destitute of a Worshipfull Posterity, M. Allen, Pre­face to Doct. Gosp. (your selves and your brethren) who walke in the steps of your religious Parents; and are not onely inheritors of the same earthly Mansions and Pos­sessions; and successors in their high places of authority, importing dignity and duty, but also (which is best of all) Possessors of the same Spi­rit of Christ, and the graces thereof, Rom. 8.9.2 Tim. 1.5. whereby you are enabled to behave your selves in those places, and use those estates to his Glory that gave you them. Thus humbly intreating Jeho­vah to counsell and direct you in all the weighty Agitations of this Kingdome, to make you doe right worthily, and to prosper your selves and yours in soule and body; And craving of you to pardon my boldnesse and rudenesse, and to extend [Page] your wonted favours (the Asylum of many faithfull Ministers) to me (though unworthy,) who indeed am much more willing, Ad vos tan­quam ad Asy­lum consugi­mus. then able to serve you: I remain,

London, Sept. 20.
Yours in CHRIST JESUS, Benjamin Hubbard.

To the Right WORSHIPFUL, THOMAS BLOSSE, ESQUIRE, HIGH SHERIFFE of the County of SƲFFOLK.

Honoured Sir,

WHereas by the All-disposing hand of the Almighty, this Sermon had its birth in your hearing, of which your Worship was pleased to manifest your favourable ac­ceptance, now being importuned to publish the same, I thought it but equall, it [Page] should againe returne to your selfe, as an humble and thankfull acknowledgement of all your many and great kindnesses both to me and mine, and the rather because your former acceptance was no small incouragement hereunto. Kind Sir, the experience that I have of your wonted benignitie, gives me rather assurance then hope that you will not value the same by the imperfections of the worke or writer; but by the weighty matter, of e­ternall concernment, for every soule contained therein; and by the good will of him who sincere­ly desires the present prosperity and eternall feli­city of you and yours; Who is also

London, Septem. 20.
Yours to command, in the service of Christ. Benjamin Hubbard.

To THE READER.

Christian Reader,

SEeing a word spoken in his season, is ad­mirably good, yea it is like apples of gold in pictures of silver, and runs cleverly as upon his wheels, and that none (that I heare of) have made this use of the Opportunity which now is, past by and gone; And considering, that he which hath fewest Talents, ought to occupy them for his masters ad­vantage: and not knowing what power of God may shew it selfe in the weaknesse of his feeble creature; in blowing his trumpet, and breaking his earthen pitcher, it may be some light may break forth to consolate and encourage the people of God: to put in a fright his and his peoples enemies, that they might tremble and not dare to sinne, but make their peace with God; which I heartily desire: therefore at the instant importunity of a speciall Christian freind, and being much encouraged by the very loving acceptation it found from other Chri­stians that heard it, I was content this Sermon should be published, if it be judged meet. It is indeed brought [Page] forth in a time, wherein I my self have both much em­ployment, and many troubles, that I could not afford un­to it such serious premeditation, nor review, as I desi­red: nor have I the helpe of many books usefull for such a purpose, nor yet a dexterity in Temporary narrations, as those that are skilfull in the times, both which were requisite in a Sermon of this subject: yet that is but part of the matter, and (if I mistake not) here is some thing usefull for thy soule, in whatsoever condition thou art. And therefore I pray thee, in Christian love either heal or conceale any failing thou findest in it, and say (as tru­ly thou may'st) perhaps it was an oversight; for I con­fesse, I am full of infirmities; beare with my rudenesse in speech, I do assure thee I would be loath to offend any gracious soule. But faile thou not to make particular ap­plication to thy own selfe, of what thou findest most su­table to thy own estate and condition; so shall God have the glory, and thy soule shall prosper, and my soule shall rejoyce with thee. This I heartily desire; And remain,

Copdock, July: 1647.
Thine in Christ, Benjamin Hubbard.

DANIEL 5.25. The latter words of that Verse. MENE MENE, TEKEL VPHARSIN.

RIght Worshipfull, Sapè fit ut ali­qua brevis & exigua scriptio vocetur liber. Matth. 1.1. & 19.7. [...] Deut. 24.1. [...] and beloved in our Lord and Saviour Jesus Christ, of the sixty six books of Sa­cred Scripture, some are more Historicall, relating many things done before the writing of them, as the books of Moses, and the Evangelists: some are more doctrinall, teaching the rules of a Christian life and a holy conversation, as the Epistles of the Apostles and some are more Propheticall, and so are the words of my Text,

Mene Mane, Tekel Upharsin,

There are foure difficulties that doe obscure and veile the meaning of the Text, which I shall comprehend in these four words,

Tempus, Locus, Lingua, Brevitas.

There is likewise a fourfold consideration that will far­ther help us to understand the same in some measure; take them in these foure words,

Occasio, Quomodo, Quibus, Eventus.

Give me leave to speake briefly of these eight particu­lars.

I Tempus. The circumstance of time when, when these things were done, which are mentioned in this Chapter, is very considerable. And although those that have beene fa­mous for their studies in Chronologie, do not all agree herein, yet the difference betwixt most of them is not very much, considering the great difficulty of the work.

[Page 2] In opere Chro­nologico. Anno 3395. An. Mun. 3412 Vide, de Annis Captivitatis Babylonicae. Chyt. Chrono. Herodoti. 3424. Funct. 3425. Perkins 3430. In 2 Chron. 36.23. Dan. 6.1. Dan. 5. ult. Ezra [...]. [...]. Calvisius sets down these things as done in the yeare of the World 3395, and saith, that Cyrus overcame Darius Medus, and tooke Babylon 17 yeares after; and that the Jews had liberty to return to Judea, and build the Temple, in the yeare 3418, and that they returned 3419. But Chyiraeus, Functius, and M r. Perkins, doe write that these things were done about the yeare of the World 3425, and in the last year of the Babylonish captivity; for Cyrus began to reigne pre­sently after the death of Belshazzar, although his father-in-Law Darius Medus had the Name and Title for honour sake, yet Cyrus himselfe in effect had the dominion, as Tro­mellius, Junius, and Calvin observe. Now certain it is, that in the first yeare of Cyrus, after that he and Darius had wonne Babylon, the Jews had free liberty to return out of that captivity, 2 Chron. 36.20. And hence I gather, that these things were done in the last yeare of the Babylonish captivity.

Locus. The circumstance of the place is also very consi­derable, 2 for as One sayth, Time and Place are the two eyes of History. Now it is conceived by some, that there be three Cities called Babylon, in the sacred Scriptures.

Gen. 11.2, 4. Babylon, even that City where the Tower was built by 1 men, who o [...]t of the infidelity and pride of their hearts, thought by that means to provide for their honour and safe­ty, from the floud of Gods displeasure; they chose a Plain neer to the great River Euphrates, and build the City partly on the one side, 2 Chron. 36.20 Psal. 137.1, 2, 3. Dan. 4.30. Gen. 11.8, 9. Isa. 13.19. Babyl [...]lon. 83.10 lat. 3 [...].50. Ierus. 66.0.31.40. Clavius in Io [...]de Sacro Bosco. and partly on the other side of the same River. And thither the Jews were carryed into captivity, and there they made their lamentation. And in it was the Royall Palace of the Kings of Caldea. It was at first called Babel, for the confusion of Tongues, a judgement of God upon the first builders of it, as it tended to confusion at the last. It was scituate neerest the Rumbe, East and by North from Je­rusalem, and distent from it about eight hundred seventy and five miles.

Cayro, a famous City in Egypt, is by some Authors na­med 2 Babylon, and so it is called in Ortelius his Map, at which [Page 3] place, Fran. Sac. Qu. Funct. Com. Chron. Anno Christ. 44 & 45 B [...]n [...]ng. [...]in. totius Sa. Scrip. Calvin. Beza in 1 Pet. 4.13. Rhem. Annot. in 1 Pet. 5.13. Calvis. Chrono. in An. post Chri. 64. negat. 2 Cor. 11.28. Rom. 15, 16, 20 Rom. 16. 2 Tim. 4.6, 16. Revel. 17.4, 5. & 18.2. Revel 11.8. Revel. 17.5. [...]ulling. Brightman. L. Napier. Fr. Iuniur. Dan. 4.30. some doe conceive Peter the Apostle was when he wrote his first Epistle, although some rather hold he was then at another City, of that name, in Assyria. But the Trans­lators of the Rhemish Testament, in their Notes upon that place doe say, that by Babylon is meant Rome, because they would thereby confirme their saying, That Peter the Apostle was Bishop of Rome 25 yeares, which is contrary to the holy Histories in the Acts of the Apostles, and to many pas­sages of the Apostle Paul in his Epistles. But is Rome Ba­bylon by their own confession? then, ex ore tuo, by thine own confession, ô Papist, we conclude, Rome is Babylon and the mother of whoredoms, and shortly to be destroyed.

3 Rome, in a figurative and spirituall sense, is called Babylon in very deed, Revel. 18.2. as all Orthodox, Modern Expositors doe interpret the same, both for their proud uprising, super­stitious Idolatries, and horrible confusion a Rome is also cal­led Egypt, because it hath been a prison and bondage to Gods people and truth, Revel. 11.8. But these things men­tioned in this Chapter, were done in the City, in which both Belshazzar did live, and before him Nebuchadnezzar, which was first, properly, and constantly called Babylon, sci­tuate by the River Euphrates, as I said before.

3 Lingua. The language this my Text was written in; for these words, Mene Mene, Tekel Upharsin, are not pro­perly Hebrew words, as most words of the old Testament be, but the Caldean Language, which, both for the character and tone, is of neere affinity with the Hebrew, as I shall shew more plainly by and by.

But then it may be admired, Object. why the learned men of Caldea, could not read it?

I answer,

1 Some, both godly and learned, have observed, Answ. wemes Christian Synag. that these words were written (first) in the Caldean tongue, and the Sa­maritan character, which differed very much from the Caldie letters, and therefore they could not read it.

Or else, it was the wonderfull work of God; to take the wise in their own craftinesse, he did confound their skill, Job 5.13. for [Page 4] they could not so much as read it, much lesse could they in­terpret the writing.

Brevitas, Brevity is often a ground of obscurity, as in the 4 Morall Commandements, Brevis esse la­boro, obscurus fio. Eccles. 12.13. Deut. 10.4. Nehem. 8.8. Matth. 5. which contain the whole duty of all men in ten words; therefore did they need explaining and expounding, even to those that spoke the same language; hence it is, that many can say the Commandements, but ve­ry few understand them. And therefore when Daniel had read the writing, yet the hardest worke was still to doe, namely, the interpretation and application of the words, hic labor, Vers. 26.27, 28 hoc opus est; and therefore he spends three verses in that work.

And now I come to the foure Considerations tending to the clearer illustration of the meaning of these words,

Occasio, the Occasion was a merry meeting of a company 1 of boon companions at a great feast, to drink and carouse with marvellous mirth; for though the King of the Calde­ans was wont to disdain the company of his Lords, yet now to shew his great carelesnesse (although the City was besieged) he would make a feast, Dan. 5.1. Jer. 25.12, 15, 17. Dan. 5.2, 3, 4. and drinke before a thou­sand of his Lords: And, as was foretold, it tended to his de­struction, for drunkennesse seldom goeth alone; he first pro­phaneth the vessels of the Lords house, and then blasphe­meth God, by magnifying his Idoll idle gods.

Quomodo, the manner how this mad mirth was quelled, 2 and these joving companions, in the midst of their wine and jollity, amazed and affrighted, mirabile dictu, a strange thing to be told; the King, his Lords, and all are amazed, why? Digitus Dei hic. what's the matter? No man, but a hand; no hand, but the fingers of a hand were seen to write over against the Candlestick, that all might behold it, And this was the wri­ting that was written, Mene Mene, Tekel Upharsin: and all their wise men could not read it, this made their hearts to ake; they were terrified and astonied, for they might see plainly, Dan. 5.6, 9. Exod. 8.18, 19. it was the finger of God. Thus God by small means can quell the swelling braves of proud men.

Quibus, to what persons this speech is referred, truly in 3 [Page 5] a generall sense unto them all, for they were all filled with amazement, and some of them soon after were slaine: Verse 9. but it did specially belong to the King, who trembled exceedingly. And the Prophet made application of the thing home to the King himself before he comes to the full declaration of the meaning of the words, And thou his son, O Belshazzar, Verse 6. Verses 18, 19, 20, 21, 22, 23 hast not humbled thine heart, though thou knewest all this: But hast lifted up thy selfe against the Lord of heaven, &c.

4 Eventus. The Event was the sudden taking of the City of Babylon, and the slaying of King Belshazzar, Verse 30, 31. Ioh. Funcii [...]. In Commenta. in Chronolog. lib. 2. Anno Mundi 3425. and many of the Caldeans. Funcius sets down the same after this man­ner: Cyrus finding Babylon so fortified, and the inhabitants having all things in a readinesse to resist their enemies, and therefore deriding and mocking his endeavours, he com­manded Trenches to be cut to receive or carry away the wa­ters of the great River Euphrates, which ran through that City; but least the Babylonians should perceive it, they left the earth whole next the River, untill all things were pre­pared, and the Babylonians did celebrate a Festivall day ac­cording to their old wonted manner, in which every one was given to feasting, wine, or musick, and neglected the watch of the walls: Then Cyrus taking that opportunity, comman­ded the prepared Trenches to be opened speedily, for the re­ceiving the force of the River, and so the streame being di­minished, he brought his Army by the River Euphrates into the middle of the City; of the Babylonians, few durst resist them, and those that did so were slain by Cyrus his Souldiers; the King of Babylon being in the Tower (which because of the tumult in the City, was rashly opened) there was he slain with all his guard, by Gobria and Gadata, Calvin. in Ier. 51.31. Captains obliged by promise to Cyrus, who thus overcame all the power of the Babylonians. And this also was foretold to be done in this manner, Jer. 51.30, 31, 32.

Now I come to the words themselves, which though they be but few, yet they containe much matter worth our meditation. Tempus praete­ritum vitum, praesens, suturum. And as time is distinguished into time past, time present, and time to come: So these three words, Mene, [Page 6] Tekel, Upharsin, by their exposition, do seeme to respect those three parts of time: God hath numbred; Thou art weighed. The Kingdom shall be divided suddenly.

[...] Mene, is a Caldean word, although in the sound it be like the Hebrew word Meneh, for this is written with an Aleph, the Hebrew word with an He, and signifieth to number, Psal. 90.12. as ver. 26. So teach us to number our dayes, that we may apply our hearts unto wisdome.

1 Mene mene, the gemination and doubling of the word doth note the certainty of the thing; the dream was dou­bled unto Pharaoh twice, Gen. 41.32. as Joseph told him, because the thing is established by God.

2 And somtimes it notes the excellencie of the thing, as peace peace, Isa. 26.3. in the Hebrew is very well rendred, perfect peace.

3 In an Action, it noteth the exact manner of performance of it, for God numbreth so exactly, that he can set all a mans sins in order before him, Psal. 50.21. with all the circumstances of time and place, what was first said or done, and what next, &c. Hee numbreth exactly the sufferings of his people, and the cruelty of his own and their enemies, Psal. 56.8. and they shall end together.

[...] Tekel is also a Caldean word, for the Radix of the He­brew word is tacan to weigh, Prov. 16.2. The Lord weigheth the spirits.

Gen. 23.16. 1 It is a Metaphor borrowed from the custome of men in taking money by weight, as Abraham did, either for want of coyned money, Mat. 22.20, 21 which afterward they had; yea, I have seen a Shekel made in the time of Solomon K. in Jerusalem, as the Hebrew superscription did import.

2 Or else for the more speedy dispatch, as they use to weigh the money in the Tower of London, [...] as 2 King. 12.11. and they gave the money being told, or weighed, as it is in the Originall.

3 Or lastly, to prevent deceitfull dealing, as we use to weigh gold, to see whether it will goe for currant pay, yea or no.

So it is meant here, God will exactly try every man; [Page 7] and give to every man according to his wayes. Jer. 17.10. [...]

Upharsin, that is also a Caldean word, for the Hebrew Radix is Parash, and doth signifie to divide, and so to scat­ter and destroy; for to divide is the ready way to overcome: [...] and it doth also signifie to breake in pieces, Psal. 55.9. Lam. 4.4. Mic. 3.3. Jer. 16.7. [...] Levit. 11.13. as bread to be eaten, Isa. 58.7. to deale or break thy bread to the hungry: It is some time translated to teare; and so the fowle called the Ossi. frage or Bone-breaker, is in Hebrew called Peres, be­cause by the strength of her beak and tallons, she doth break the bones of lesser birds, so it is also used for the Claws, with which they teare them in pieces. Zech. 11.16.

And thus you see briefly the meaning of the words.

Mene Mene, Tekel Upharsin.

The first of which belong unto God, Mene, God hath numbred thy Kingdom and finished it. Verse 26.

The second to King Belshazzar, Tekel, Thou art weighed in the ballance and art found wanting. Vers 27.

The third to his Kingdom, Peres, Thy Kingdome is di­vided and given to the Medes' and Persians. Verse 28.

And they all containe usefull lessons for every one of us; as one said long agoe, Lego Historias, ne fiam Historiam; And all that was written afore-time, was written for our learning, Rom. 15.4. that we through patience and comfort of the Scrip­tures might have hope. 1 Cor. 10.11. And let wicked men, learn to beware by the fearfull examples of those that were punished in for­mer times.

From the words of the Text thus understood, wee may gather these three observations.

Doct. 1 That God doth exactly number the extent and continu­ance of every Kingdom.

Doct. 2 That the Lord strictly observes the gravity and levity of every soule in the matters of God.

Doct. 3 That when prophane men are most sinfully secure, then is dreadfull judgement most neere.

And first of the first Note.

Doct. 1 That God doth exactly number the extent and continuance of every Kingdom.

[Page 8]The Text Mene Mene, he hath numbred, he hath num­bred, that is he hath certainly and exactly numbred; and the interpretation, Verse 26. God hath numbred thy Kingdome, that is the Kingdome of the Caldeans, and finished it; Shews us plainly, that God did number exactly the extent and continuance of that Kingdome.

1 And as that, so he numbreth all other Kingdoms, therefore it is God that gives authoritie to Kings, By me Kings reigne, and Princes decree justice. Therefore he named some Kings long before they were borne. Prov. 18.15. 1 King. 13.2. Isai. 44.28. As Josiah above 300 yeares be­fore his birth, and Cyrus 179 yeares before he began to reigne.

2 He numbers the extent of their Kingdomes too, therefore Israel might not provoke the Moabites nor the Ammonites, because the Lord had given their lands to them, Deut. 29.19. Judg. 11.15, 18. Israel tooke none from them.

3 He numbers the time of their continuance, as 400 yeares to the Kings of Canaan. And 70 yeares for the Kingdome of Babylon. Gen. 15.13. Jer. 25.2. 1 Sam. 15.23, 26. Dan. 5.18, 19, 20, 21. Yea, and it is.

4 God onely that deprives Kings of their Royall dignitie,as Saul and Nebuchadnezzar.

5 And (beloved) God doth not onely number to Kings their Kingdomes, but to every man the bounds of his seve­rall habitations, the time of his abode in this or another towne, the time of his staying here and there as is very cleare­ly noted by the Apostle, And God hath made of one blood all nations of men, Act. 17.26. Psal. 31.15. Terminus & status vitae meae. Tremel. for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitations. And my times (the terme and state of my life) are in thy hand, saith David.

Reason. 1 The first Reason is taken from Gods justice, when men 1 or Kingdoms have filled up the number of their sinnes to the full, then justice destroyes them, And therefore God limited the Beasts power of acting, 42 moneths, and the Gentils tread­ing down the Citie so long also, Gen. 15.16. Rev. 13.5. Rev. 11.2. Rev. 12.42. and 30 dayes to a moneth; 42 moneths make just 1260 days, the time of the womans flight into the wildernesse. It shews us that God will suffer [Page 9] the wicked so much and so long to rage, as shall make for the glory of his justice, and no more, nor no longer. Psal. 76.10.

2 The second Reason is taken from Gods mercie, 2 Reason. Semil. gracious goodnesse, and fatherly care for all his people: As a loving master will many times let out farmes to those that have been his diligent servants, but being tender over his owne Chil­dren, he will so order the leases of his servants that he will be sure to provide comfortable habitations in due season for all his Children; this is very plainly affirmed of the Lord. Deut. 32, 8. When the most High divided to the nations their inheritance, when he separated the sonnes of Adam, he set the bounds of the people according to the number of the children of Israel. As if he should say, he did so set out the bounds of other people as he might be sure to provide for every one of his a meet inheri­tance. And he renders the Reason; Ver. 9. Rom. 8.32. Psal. 84.11. Mat. 10.29, 30, 31. Psal. 125.3. For the Lords portion is his people, &c. For God having given them Christ, he will give them all other things that are good for them. This argument Christ used, taken from Gods care for the sparrows; then he will take much more care for his own people. He loves them too well to let the Rod of the wicked to lie alway on their backes. Rev. 15.3. Psal. 2. For Christ the King of Saints shall break all his ene­mies in pieces, as earthen vessells are broken with a rod of iron.

1 The first use shall be of Instruction, to cleare this to us that as God numbers to us his mercies and his judgements, and as all his dealing with us is by weight and number, so we also should number the same too. And the numbring of Gods dealing out mercies and judgements is of two speciall uses to the poore soule.

1 To stir up humilitie, by considering Gods mercies and our own unworthinesse of them, as Jacob said, Minor sum, Gen. 32.10. nullus sum, I am lesse then all thy favours.

2 To stir up thankfulnesse for the same, as David when he stirs up his soule effectually to thankfulnesse, he saith, My soule praise the Lord, and all that is within me praise his holy Name, My soule praise the Lord and forget not all his benefits. As if he should say, although thou forgettest many of them, [Page 10] yet be sure not to forget all of them. And then he reckons up diverse of Gods mercies to himself, to his people generally, and to all the world universally; for as a late worthie Divine well observed, M. Sam. Ward. A foole cannot, a proud man will not be thank­full. For the one cannot reckon up Gods dealings with him, and the other will not acknowledge them (from the truth of his heart) to be free favours.

Therefore let us, I beseech you, beloved, look back a little while upon the Nationall favours, judgements and warnings of this Kingdome onely, and that in this last Centurie of yeares; for as they say, Seculum Speculum, an Age is a look­ing-glasse wherein we may see Gods mercies, our own in­gratitude, his Chastisements, our incorrigiblenesse; and by his grace we may be made more humble, more thankfull and obedient to God,

I cannot largely repeat things (neither will the time give way thereunto,) as Moses did in 4 Chapters toge­ther; Deut. 1.2, 3, 4. Chapters. I shall onely point at some things briefly; I pray be larger in your Meditation and application of them to your own soules, Gen. 18.17, 18, 19. Psal. 78.1, 2, 3, 4, 5, 6, 7, 8. to your Children and servants, as it is the dutie of every godly parent, by vertue of a Statute Law in Israel, ordained by Jehovah himselfe, and obeyed by all his people.

And the rather shall I make bold at this time, it being the hundreth yeare of Englands Reformation, and coming out of Popish captivitie and idolatry.

An. Christi 1547 KIng EDWARD the Sixth (the religious Josi­ah of England) began to reigne, M. Fox. Acts. & Mon. Vol. 2. 651. & 652. K. Edward the VI. his Injun­ctions printed July, 1547. Vol. 2. p 654. M. Hooper. Vol. 3. p. [...]45. Iohn Alasco. Vol. 3. p. 40. being but nine years of age, and yet a gracious Gover­nour. And it is this moneth just a hundred yeares since he began Reformation, and to put down Idolatry, which did not a little cheare and revive the hearts of the godly in England, and many other came over to enjoy the liberty with them, of which some were our own country-men, before that time fled from perse­cutors there, and some were godly people of other Nations.

An. Christi 1548 The same day and houre when the Images were burned openly in London, Vol. 2. p. 669. the English Protestants put the Scottish Papists with their Idol gods, altars and popish trinkets to the worse, in Musoleborough field: where, though the number of the Scots far exceeded ours, yet in that field were slain of them between 13 and 14 thousand, and not above a hundred English men.

An. Christi 1549 The Rebels in Davonshire, Vol. 2. p. 666, 667, 668, 669. requiring popery againe to be established, were first by the King most lovingly and wisely answered: and after, with their consecrated god in whom they trusted, the Pax under his canopie riding in a cart (which they brought into the battell, with masses, crosses, banners, candlesticks, holy bread and holy water plentie,) were they vanquished, many being slaine, their chieftains and two priests taken, with their Idoll god and his trumpery about him.

An. Christi 1550 Reverend M r. Hooper opposed certaine ceremonies, Acts & Mon. Vol 3 p. 145, 146, 147. but was over-powred by the Arch Bishop of Canter­bury, although K. Edward, the Duke of Sommerset, with others, and also the Earle of Warwick wrote to the Arch-Bishop, desiring he might be borne withall.

An. Christi 1552 The gracious and truly Noble Duke of Sommerset, Acts & Mon. Vol. 2. p. 754. the Kings Uncle, and Protector of his person, was exe­cuted.

An. Christi 1553 [Page 12] Calvisius.That famous King (lento veneno) departed out of this life, having reigned prosperously 6 yeares and 8 moneths.

Acts & Mon. Vol. 3. p. 13.Lady Jane the Duke of Suffolke his daughter, was, by the Kings Testament and consent of the Nobles, proclaimed Queen.

An. Christi 1553 Acts. & Mon. Vol. 3. p. 15.QUeen Mary by the help of the Suffolk Gospel­lers, got the Crown, promising them not to al­ter the Religion then established. Yet shee hasted to restore both Popery and the Popes power in England. P. 16. And then were the Saints of God persecu­ted; Vol. 3. who as they had taught the Gospel sincerely, so did they hold it forth most clearely in the bright flames of fire. Many hundreds of Gods precious servants suffe­red death in her few and evill dayes.

An. Christi 1554 The estate both of the Church and Common­wealth, An. Christi 1554 was further endangered by the marryage first concluded and after effected between Philip Prince of Spaine, Acts & Mon. Vol 3. p. 31. and Mary Queen of England, which occa­sioned Wyats conspiracie, for which he was exe­cuted.

P. 114, 115.Much talke was there the same yeare that Queen Mary had conceived and was quick with childe, but it proved rather a conceit then a conception, for shee and they also were deceived, P. 953. although they were very confident thereof, P. 114, 115, 116. as by an Act of Parliament, their Prayers and provisions for it did appeare.

An. Christi 1556 P. 953.A great dearth was in England, so that many poore people were fain to feed of acornes for want of corn.

An. Christi 1558 P. 669. P. 953. P. 952. P 954.Queen Mary lost Calice, and being left desolate by K. Philip her husband, in great griefe she dyed, having reigned marvellous unprosperously five yeares and five moneths.

P. 943. to P. 952. P. 704. [...].In which Maryan times, though many hundreds suffered for the Truth, yet diverse God mercifully pre­served, as the Lady Elizabeth, though in prison; some [Page 13] were hidden in their own houses, Martyres, or Witnesses. Acts 1.8. Thom. Hubbard was my grand­father. Vol. 3. p. 1020. P. 920. Vol. 3. p 976. P. 979. Vol. 3 p. 954. to 963. D. Rainolds in Psal. 8.47. &c. as the Mendlesham Martyrs, who oft-times openly professed the truth, and some even miraculously were delivered from the fury of their persecutors; as Laremouth, Crosmons wife, and many others.

An. Christi 1558 QUeen Elizabeth of famous memory, in the be­ginning of her reigne, restored the Reformati­on begun in King Edwards time, to the great joy of the godly, and Gods just judgements fell upon many malicious persecutors.

An. Christi 1569 Norton or Moorton a Priest sent from the Vir: [...] pudoris. [...] confusionis, a man of shame and confusion. In Psal. 78.70. in Ministers, Patrons and Bishops. Letter to Mr. R.D. 24. Dec. His Preface to the Q Majesty. Englands thankfull Re­membrance of Gods mercies. Ish­bosheth of Rome, with his accursed curse, raised Re­bellion; and seduced the Duke of Northfolk, the Earls of Northumberland and Westmerland; the two for­mer were beheaded, and the other fled.

An. Christi 1573 An. Christi 1569 M r. Edward Deering preached before the Queens Majesty, against many abuses in the Church. And after was in the Queens name, forbidden to preach in her dominions.

An. Christi 1578 The Pope incited Don John of Austria, brother to the K. of Spaine, who proclaimed perpetuall peace to England, but intended to captivate the Kingdom, and failing thereof dyed with griefe.

An. Christi 1578 Pope Gregorie the 13 and the K. of Spain, conspire to raise rebellion in Ireland by meanes of Thomas Stuckley an English man, giving him a holy peacocks taile: but Thomas Stuckley was slaine at the battell at Alcazor.

An. Christi 1579 Nicolas Sanders priest stirs up the Earle of Desmond, with a consecrated banner from Rome to make rebel­lious warre in Ireland: the Earle was slaine by a Com­mon souldier, and Sanders ran mad.

An. Christi 1579 England was admonishid by a terrible Earthquake, one of the Sanctions used at the giving the Morall Commandements. Aprill 6.

An. Christi 1580 Parsons and Campion, English Traitors, Deut. 19.18. and Romish [Page 14] Jesuits, walking about to withdraw subjects from loyal­ty, sometime like Ruffians, somtime like Ministers, some­time like Noble men.

An. Christi 1581 Campion was taken and hanged at Tiburn, but Parsons fled.

An. Christi 1583 Summervil, an English gentleman, was seduced to kill the Queen, which he attempted desperately: but was hindered and cast into prison, where he strangled himself.

An. Christi 1584 Mendoza the Spanish Embassador did work trea­son with Throgmorton: but Mendoza was banished, and carried in each hand a paper, in the one were writ­ten the Names of such Lords here as stood affected to the Pope: in the other the Havens and Creeks in England, and Throgmorton was hanged and quar­tered.

An. Christi 1585 Chreighton a Scottish Jesuit, being taken at sea by Dutch pyrates, having traiterous letters concerning England, threw them over-board torne in pieces, but the winde brought them aboard againe, and Sir Willi­am Wade plated them together; And found out their plot and discovered it.

An. Christi 1586 Doct. Rainolds in Psal. 18.47. &c. p. 14. William Parry the proud miscreant, being resolute to worke his devillish vow, the Pope incensing him with allowance of the fact and plenary pardon of his sins, having an opportunitie did come with his dagger pur­posely to kill the Queene: but being stricken with her looks of Majesty, he trembled, was taken and executed.

An. Christi 1586 Ballard, Savage, Techburne, Traverse, Babington, Gage, Tilney, Charnock, Dunn, Jones, Barnwell, Abington, Salisbury and Windsor, consulted treason in Giles fields by London: but were discovered, and in those fields were executed.

An. Christi 1586 Rouland Yorke, and Sir William Stanley turned Traitors.

An. Christi 1587 William Stafford an English gentleman, was per­swaded by the French Embassador, to kill the Queene [Page 15] as himself declared to the Counsell: but the Ambassa­dor denied it.

An. Christi 1588 The Spainsh Fleet, Octogessimus octavus mira­bilis annus, Clade Papista­ram, faustus ubique piis. Acts & Mon. A Continuati­on, &c. added to the third Vol. Printed London, 1632. p. 76. to 83. M. Iohn Carter of Belsted. Theod. Beza. Quàm bene te, Ambitio, mersit vanissima ver­tus? Et tumidae tu­midos vos supe­rastis aquae! Quàm bene rep­tores orbis to­tius Iberos, Mersit in ex­hausti justa vo­rago maris! in Revel. 3. V. 15, 16, 17. called by the Pope The Invin­cible Navie, consisting of ships, gallies, gallions and pinnaces to the number of 242, in them were souldiers, mariners and gallislaves 31030. And great ordnance 11630, Came against England to captivate the same, and our Fleet being 120 vessells, the Camp at Tilbury 22000 foot and 1200 horse: In France Mendoza Men­daciously made songs of triumph, as if the Spaniards had gotten the victory: but they were soone frustrated of their vaine expectation: of English men there were not a hundred lost, and but one ship of ours: whereas many hundred (if not many thousands) of the Spani­ards were slaine; for they lost neere two hundred ves­sells, and as I heard the late reverend Minister of his town say, They shot not one bullet unto the English shoare; Thus did our Jehovah pay his enemies in kind, and overthrow their swelling mindes puffed up with pride, with swelling waves and puffes of winde, for which our Royall Queen Elizabeth gave publike thankes to God.

An. Christi 1589 Lopez, a Jew by descent, a Portugall by birth, a doctor of Physick and the Queens Physitian, promi­sed the Spaniards to poyson the Queen: but being found out, he was executed.

An. Christi 1590 Master Brightman did write against the proud prelacie and beggariy ceremonies; and fore-telleth their extirpation.

An. Christi 1597 Tyrone an Irish Earle rebelliously raised warre in Ireland, Acts & Mon. Vol. 2. p. 333. Nata Sept. 7. 1533. Moriturque Martii 24. 1603. Calv. and put this Kingdome to much cost and trou­ble, and then fled.

An. Christi 1603 So the Lord alone preserved the gracious Queen Elizabeth of famous memory, notwithstanding these 15 rebellions and treasons conspired against her: and she dyed in peace, being about seventy yeares of age, when she had reigned 44 yeares and foure moneths.

[Page 16] Sir Fr. Dracus in Anno 1577. 1578. 1579. 1580. Cap. Thomas Candish in An. 1586. 1587. 1588.In the time of her reigne Sir Francis Drake, and also Capt. Thomas Candish, sailed round about the world, to the lasting honour of her Majesty and of this Kingdome.

An. Christi 1603 KIng JAMES, the most peaceable Ruler of great Britaine, began to reigne over England, and continued the same Reformation before setled.

An. Christi 1603 The Lord admonished this land by the great Plague at London, whereof (as A Song of Thanksgiving for Gods won­derfull works, never to be forgotten, 1588. 1603. 1605. Printed 1625. Acts & Mon. A Continuati­on, added to the 3 Volume Printed at London, 1632. pag 86. to 96. Fausta & festa dies, lux aurea, quinta Novem­bris. some write) there dyed 34079 in three moneths, in one weeke 3385.

An. Christi 1603 Watson and Clarke, two popish priests, seduced Lord Cobham, Lord Grey, Sir Walter Rawleigh, and some other, to imprison the King: who yet pardoned those that were so seduced.

An. Christi 1605 The hellish Gun-Powder treason, which no doubt was devised by the Devill, but acted by a company of popish catholikes, Robert Catesbie, Robert Winter Esquires, Thomas Percy, Thomas Winter, John Wright, Christopher Wright, Guido Fawkes gentlemen, and Bates Catesbies man, were first in the Treason and laboured in the Myne: Everard Digby Knight, Ambrose Rookewood, Francis Tresham, Esquires; John Grant gentleman, and Robert Keyes, were acquainted with it, though nor personally labouring in the Myne, nor in the Cellar. These traitors intended to have blown up the King, Queene, Prince, the Lords and Commons in Parliament assembled, and then A Song of Thanksgiving. they meant to lay that horrid fact to the charge of the Puritans, and so to have taken up some pretence to have rooted out, if pos­sibly they could, all the true professors of Christ, and to establish popery in this Kingdome. But our good God over-ruled them, so that by their owne letter, with the Kings Majestie's most wise construction, his faithfull Counsells diligent and discreet inquisition, was it dis­covered, although they tooke the Sacrament of secrecy, and the time was neere for the performance thereof; [Page 17] Thus was our great danger by our gracious Jeho­vah prevented, An. 3. Jacob. Regis, Act. Parl. In a Prayer & Thanksgiving appointed for Novemb. 5. and their own by themselves pro­cured, the remembrance whereof we ought with all thankfullnesse in solemne manner to Celebrate, to Gods praise, every fifth day of November. And entreat we the Lord to root out that Babylonish and Anti­christian sect, whose Religion is Rebellion, whose Faith is Faction, whose Practice is murthering of souls & bodies.

An. Christi 1612 Prince Henry, that Royall and hopefull branch, de­parted out of this life.

An. Christi 1613 Master Randall Bates, a reverend Preacher, dyed in prison, having lyen in the Gate-house about twenty moneths, onely for opposing the Lordly Prelacy, and the ceremonies then used in the Church.

An. Christi 1623 Our present Soveraign Lord King CHARLES (then being Prince) went into Spain; and returned safe, for which we ought to praise the Lord.

An. Christi 1623 Drury a Priest (who drew the people awry indeed) being at Masse in the Black-fryers at London, Dru (aw) ry. In Roman Ac­count. Nov. 5. Occidit una do­mus, sed non domus una pe­rire digna fuit. and much people of high degree, and others being there, the chamber fell down, slew the Priest himselfe, and many of those that were hearing him, and maymed o­thers. A faire warning to all that neglect the means of grace, (doubtlesse many houses or housholds have deserved the same punishment,) as also it is a sure pre­sage of the downfall of Popery,

An. Christi 1625 King Iames, of blessed memory, departed in peace, having reigned in great tranquility, in England, two and twenty yeares; and in Scotland, about 58 yeares.

An. Christi 1625 KIng CHARLES, our most gracious Sove­raign Lord, began to Reign over Great Brit­tain, and continued the Reformation before e­stablished, except that by degrees it did degenerate, and the prelacie laded us with more Popish innovati­ons, or at least, the same burthen bound more streightly upon us.

An. Christi 1628 [Page 18]God from heaven gave warning to this Nation by a Sight in the aire, which many saw; being a lively representation of Warres, towards the North, and after a round Church appeared: which when I saw, I did even then conceive, and say, that which since I have observed to be in a great measure fulfilled, vide­licet; That there would be terrible wars, I feared, in this my Deare Native Countrey, but in the conclusi­on, the Church should be reformed more and more, and not so deformed by conforming to the Orders, or rather disorders then practized.

An. Christi 1630 The plague was at Cambridge, which forced the Students of that ancient and famous Universitie (my self being at that time one of them,) to a long discon­tinuance: and in diverse respects it was a great afflicti­on to most parts of this Kingdome, (if not to all,) and therefore not to be forgotten by us.

An. Christi 1639 The Bishops endeavouring to establish Episcopacy in Scotland, there was great danger of engaging England in a warre against our brethren in Scotland, which it also pleased God to prevent, shewing much mercie to us and them.

An. Christi 1639 About which time Sixtie six Spanish ships lay neere to Dover, for what end I know not; it was feared they came for no good: but they were fought with by Se­ven Holland ships at first, and after there came in to helpe those 7, seventeen more of them; And among them all, in a short time, about 2000 men were slain, and we but Spectators onely of that tragoedie.

An. Christi 1640 The Lordly Prelates to strengthen their own King­dome here, increased the number of popish Ceremo­nies, and enjoyned them by New Canons, and over­charged them with an Odious Oath, which shortly after in their discharge ruined themselves. The Lord is known by the judgement he executeth: O quanta veri­tatis potentia! Psal. 9.16. the wicked is snared in the work of his own hands; Higgaion, Selah! or Medit andum Selah! So let all thine enemies perish O God.

An. Christi 1640 [Page 19] This present Parliament began, as the fruit of many prayers; T. H. for when the people of God in this land were full of feares and troubles, their hearts failing them, and they ready to say, What shall we doe? whither shall we flee? The Lord gave to them the Spirit of sup­plication abundantly, and indeed shewed himself to be, The God that heareth prayer, by giving a Parlia­ment, and such succesfull beginnings thereunto, as opened a fountaine in this Jawbone, to revive the faint­ing Church of his here.

An. Christi 1641 The Protestation was taken all this Kingdome over.

An. Christi 1642 The late lamentable Warres began, yet God was good to us in discovering and preventing many secret treacheries, and assisting us in great difficulties.

An. Christi 1643 The Covenant was taken, wherein we all lifted up our hands to the most high God, that we will endea­vour the Reformation of the Church according to Gods Word, the extirpation of Popery, Prelacy, Superstition, Heresie, Schisme and Prophanenesse, and each one to go before another in the example of a reall reformation.

And many superstitious reliques were abolished, which neither we nor our godly fathers (as ye have heard) were able to beare. Since which time, ye know, many Witches have been discovered by their own confessions, and executed; Englands Re­membrancer. from June 13, to Feb. 4. 1645. Many glorious victories obtained (beyond any mans expectation) and places of strength yielded, above seventy in eight moneths space: This is none other but the Lord himselfe hath done it. For when our enemies sometime said, They have nothing to help themselves with but prayer; It seemed fully sufficient, or rather, the Lord who was prayed unto. S. B. As one (that doubtlesse is now with God,) wrote to me being absent, Then, then in due season, when Gods people had nothing to leane to but a God alone in Christ: but why should I say nothing, when they had an All-sufficient God to goe unto, and it proved all in all unto them? And this is to be admired as the [Page 20] wonderfull goodnesse of God, that the life of our Most gracious Soveraigne Lord the King, hath been all this War most mercifully preserved. O that we were in some sutable measure thankfull to God above for the same.

An. Christi 1647 And now that, through the mercie of God, we are come to a cessation of the Warre, Jehovah of Armies give us a timely, compleat, and comfortable conclusion of the same, for his infinite mercie sake in Christ.

In this briefe Relation (Beloved) I have said little of the latter times, as hoping they are fresher in your own memories, and easier to make use of.

And observe I pray you, Many have been our pro­voking rebellions, Many have been the dangerous de­structive designes of our enemies, Many have been Gods preventing mercies and gracious deliverances, Many his fatherly chastisements and most loving warnings and admonitions, and yet We, We (I say) revolting from God almost by a perpetuall back­sliding.

You may also see in this short Commemoration, Truth striving in some of Gods Saints for power against Ce­remonies, and yet oppressed. Annex we, to those few before mentioned, the many we have read, or heard of, or known in our times: And then we may well admire Gods goodnesse to us, and blesse his Name that he hath shewed us some reviving, and at the present hath given us ease from such snares of Conscience, and such hopefull beginnings of Reformation, and let us beseech him to perfect the same according to the patterne shewed to us in his holy word.

[Page 21]And now England, England, Deut. 10.12. what doth the Lord thy God require of thee, but to feare the Lord thy God, to walke in all his wayes, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul. Deut. 32.29. O that we were wise, and understood this, and that we would consider our latter end! Psal. 116.12. Let us every one study a Quid rependerem Jehovae! Make vowes and pay them unto God. Psal. 50 14. Offer unto God thanksgiving, and pay thy vows unto the most High. But take heed of making vows and not paying them. Eccles. 5.2.4.5 For better it is, not to vow, then that thou shouldest vow and not pay.

Here you are to understand.

1 God numbers all the gracious Kings and Magistrates he hath set over us, and all his faithfull servants, the Ministers that instruct us. I sent before thee Moses, Micah 6.4. Jer. 44.4. Aaron and Miri­am, and all my servants the Prophets. I think verily, never did any Kingdome enjoy so many, such faithfull, painfull and powerfull Preachers of Gods word in any one age, Acts & Mon. Vol. 3. M. Prynne his Catalogue in Anti-Armin. as this Kingdome hath enjoyed in this age, (now the Lord our God adde unto them an hundred fold:) But he will call us to an accout, what use we have made of all the endeavours and labours of our godly Kings and Magistrates, and of our faithfull Ministers.

2 God numbers all the mercies he bestows upon us, and all the judgements and warnings that he gives us, as to the Israelites he reckons up their Manna, quatles, and water too. Psal. 78.23, 24, 25, 26, 27, 28, 29. Amos 4.6, 7, 8, 9, 10, 11. And in another Prophet, the severall judgements, as the fa­mine, by want of raine, by blasting and mildew, the pesti­lence, warre and Sodom like overthrows.

3 God numbers our ingratitudes for favours, and our evill requitals of them, and our mis-improving his judgements. Psal. 78.31, 32. How often doth he repeat this sharpe reprehension, yet have ye not returned unto me, sayth the Lord. Yea, Amos. 4.6, 8, 8, 10, 11. he numbers all our hypocrisies in our turnings to him too, and that is most odious unto God. When hee slue them, Psal 78 34.35, 36. then they sought him, and they returned and enquired early after God. And they remembred that God was their Rock, and the high [Page 22] God their redeemer. Neverthelesse (sayth he) they did but flatter him with their mouth, and lyed unto him with their tongues; for their heart was not right with him, neither were they stedfast in his Covenant. Psal. 78.37.

4 God numbers the speciall and sutable opportunities, that he hath given unto us for turning to himselfe, and also our neglects of the same. Revel. 2.21, 22 And I gave her space to repent of her fornication, and shee repented not; Behold, I will cast her into a bed; and them that commit adultery with her, into great tribulation. And it shall come to passe at that time, that I will search Jerusalem with candles, and punish the men that are setled on their lees, Calv. Chron. An. Mundi. 3325. Zephan. 1.1. 2 Chron. 34.8. & 35.18, 19. or their old corruptions, at that time: at what time was that? Truly the time of a thorow Refor­mation, as may appeare plainly by comparing the time of Zephania his prophecying, and his prophecie together.

As for particular persons, let every one of us consider with his own selfe.

Jer. 29.7.Is not my peace wrapt up in the peace of the Kingdom I live in? And was not my life preserved in the lives of my parents, Gen. 44.30. more properly then the life of the parent is bound up in the childes life? 2 Cor. 7.10. which yet is most true; as the comforta­ble life, or as inordinate sorrow for them, tend to temporall death.

Again let every one consider,

1 The generall mercies of God unto mankinde, to give us all things for our comfortable subsistance, Psal. 8. as all the creatures here below; the birds, beasts and fishes, to lose their lives, for the preservation of ours. And that he should make such vast glorious bodies, as the Sun, Moon, and Stars, in such an excellent order waiting upon me: Quid est morta­lis, ut memor sis ejus? Tremel. Ainsworth. Psal. 107. how should I then break forth into an holy and humble admiration, What is sorry man that thou remembrest him, and the son of Adam that thou visitest him?

2 The particular mercies of God to my selfe, or any of my family; as in preserving me, or any one of mine, in dangerous travels by land, or on the sea, or from the cruelty of oppressors, or from the gates of death, by reason of some sharpe sick­nesse, [Page 23] when we have received the sentence of death in our own or other mens apprehensions; Psal 31.1 [...]. how should we say with the Prophet, my times are in thy hand, with all the severall changes of my condition, and give to God onely all the glory!

3 The speciall mercies of God to my poore soule, Ephes. 2.3. Psal. 103.1, 3, 4, 5. as his love to me, (a poore wretch by nature) in and through Christ Jesus, forgiving all my sins, healing all my diseases, crowning me with loving kindnesse and tender mercies, and satisfying my mouth with good things. Now he that is wise will be wise for himselfe, and will observe these things; even such shall understand the loving kindnesse of the Lord. Prov. 9.12. Psal. 107.45. Psal, 107.1, 2. O give thanks unto the Lord, for he is good, for his mercie endureth for ever; Let the redeemed of the Lord say so, for of all men in the world they have most cause to know and ac­knowledge the same.

Use 2 The next Use, is a Use of Exhortatiō to us all, Col. 1.10, 11. to walk wor­thy of these mercies, liberties & opportunities that we enjoy, and to be fruitfull in every good work, and increasing in the knowledge of God, strengthened with all might according to his glorious power, unto all patience and long-suffering with joyfulnesse; walk humbly with thy God, do justly, Micah 6.8. love mercie, walk before the Lord in the land of the living.

Now especially having such an opportunitie, Ezek. 18.34. while God calls for Reformation, Cast away from you all your trans­gressions, whereby ye have transgressed, and make you a new heart and a new spirit, Or beg earnestly of God, Psal. 51.10. Luke 11.13. to create in you a cleane heart, and to give you his holy Spirit; Why will ye dy O house of Israel?

Now, now I say, while those in authority do also call for Reformation, Prov. 17.16. why should we be so foolish not to lay hold of a price thus put into our hands? The Apostle sayth, Gal. 6.10. as wee have therefore Opportunity, or a season (for so the same word is translated in the verse going before it) let us doe good, [...]. Gal. 6.9. redeeme we therefore the opportunity or season, [...]. Ephes. 5.15, 16 by double diligence, walking circumspectly, not as fooles but as wise.

[Page 24]Let me stir up My selfe and You hereunto, with these three Motives.

1 Motive. Acts & Mon. Vol. 3. p. 168. John 8.56. Acts & Mon. Vol. [...]. p. 367. Acts & Mon. Vol. 3. p. 877. & 878.Our godly parents by faith foresaw and longed for these 1 times, and rejoyced that we their posterity should enjoy them. As Christ told the Jews, Your Father Abraham saw my day and rejoyced; did they pray for this opportunity, as for a great mercie, and did they rejoyce in the expectati­on of it, and are we entered into the possession of the fruits of their prayers, and of the harvest of their endeavours, and doe not we make use of this season, nor rejoyce in it? How shall we answer God or our Parents at the day of judge­ment? Will not they then be ashamed of such Children as we? 2 Pet. 3.11. do but thinke what manner of persons they expect we should be.

2 Motive. Covenant.Another Motive may be drawn from the Covenant; we 2 have lifted up our hands to the most high God, and engaged our selves to goe each before others in a reall Reformation. Beware that be not verified of us, which was said of Israel, They have spoken words, swearing falsely in making a Cove­nant: Hosea 10.4. John 5.45. Mal. 3.5. M. Tho. Case in his Epistle be­fore Quar. Co­venant. Levit. 26.25. for then Christ, in whom we say we believe, he, I say, himselfe will be a swift witnesse against the false swearers. And, as a worthy Labourer in the Lords harvest lately wrote; ‘If God be dallyed withall in this Covenant, I tremble to thinke what will become of us; It is the strongest Physick that ever the Kingdom tooke; and I am almost confident (saith he) That as in the publike State it wil either put a pe­riod to our distempers, or to our being; so in thy personall condition, it will either blast thy lusts, or stay thy soule. My reason is, because God is engaged. If we be found con­scientious of this Covenant, he is engaged to us against our enemies without, and our lusts within, and they shall not be able to stand upon us. If after so solemne an Ob­ligation, we shall be found to mock God, we have enga­ged him against us, and adde the Almighty to the number of our enemies, a swift and a powerfull witnesse, and avenger of our perfidiousnesse. Nor will refusall of this Covenant help us; when God shall come to interpret, It [Page 25] will be found, Job 22.17. I feare (sayth he) in most but a depart from us; And when God shall answer the daring sinner in his own language; Psal. 78.9, 10, 36, 37. Levit. 26.25. Deut. 29.24, 25 3 Motive. woe to the poore wretch that ever he was borne.’

Be not therefore like the children of Ephraim, for he will avenge the quarrell of the Covenant.

3 Again, the more Exhortations, Excitations, and Oppor­tunities we have to put us upon this duty, if we neglect it, the greater will our condemnation be. We having exhorta­tions from Magistrates and Ministers, what shall we say for our selves, how shall we excuse our neglect? Our Fathers would run hazards to heare the word of God, and humbled themselves before God in private, when they could not be suffered in publike so to doe: and we their children by na­ture (not by grace) refuse the same in publike, though we be not onely encouraged, but also required and commanded to performe these duties, both by our present most gracious Soveraign Lord the Kings Majesty, The religious observation of the monethly Fast, and his high and Ho­nourable Parliament. How can this neglect and contempt both of the Laws of God, and of the land, be answered? And so in regard of the plenty of the means of grace which we enjoy; Matth. 11.21, 22.23. it shall be more tollerable for Sodom and Go­morrah, in the day of judgment, then for such as have had a­bundance of means, and not made good use thereof; the higher they be lifted up, the lower they shall be thrown down. Heb. 2.1.2, 3. Therefore we (I may well say) ought to give the more earnest heed to the things which we have heard, lest as any time we should let them slip. For if the word spoken by Angels was stedfast, and every transgression and disobedience recei­ved a just recompence of reward; How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him. Our own consciences shall first accuse; secondly, beare witnesse against; thirdly, judge and condemne; lastly, exe­cute and torment our own selves. O wicked wretch that I was, I had so many such opportunities as few had the like, and yet I like a fool trifled and wasted away such pretious [Page 26] times and seasons: 1 John 3.20. And if our consciences shall conditione us, God will much more condemne us, because God is infinitely great.

Every one of us in this condition, without repentance, shall mourn at the last, Prov. 5.11, 12, 15, 14. and say, How have I hated instruction, and my heart despised reproofe! and I have not obeyed the voyce of my teachers, &c.

Use 3 This Doctrine also affords sweet consolation to the godly 1 soul, for all the power of earthly Kingdoms, their Latitude and Longitude, their breadth and length, their extent, their continuance and duration, are all numbred by the Lord: The wicked hate, Psal. 137.7. oppose, and would root out the godly, but God limits them, and they shall doe no more then shall make for Gods glory and his peoples good, Rom. 8.28. they are like mad men in chains, and can goe no farther then the chaine permits them. Psal. 76.10. Psal. 2.12. Psal. 55.23. Surely the wrath of man shall praise thee: the remainder of wrath shall thou restrain. They st [...] perish in the mid-way of such their plots and designes, they shall not live out halfe their dayes; which is either halfe the time them­selves dream of, or that one would think, according to their naturall constitution, they might live, rather then they shall proceed a step farther then may make for Gods glory. Luke 12.19, 20 Thou fool, this night (when thou least thinkest of it) thy soul must be required of thee. And so the rod of the wicked shall not alwayes lye upon the back of the Righteous, Psal. 125. their power and time is numbred.

2 In regard of particular persons and godly souls, the Lord doth try them, but yet all their afflictions are in measure, not to make a full end of them, Jer. 30.11. and therefore God hath a double measure.

2 Cor. 5.10. Psal. 7.16. Psal. 9.16. A measure of justice, whereby as a Judge he measureth 1 out to the wicked a punishment proportionable to their wick­ednesse, a part of which they receive even in this life of­ten times.

2 A measure of mercie, whereby as a tender Father, and loving Physitian he faithfully chasteneth his Sonnes for their faults; Psal. 103.10. 1 Cor. 10.13. not according to what they have deserved, but ac­cording [Page 27] to what they have deserved, but according to their ability, with respect to their profit, how much will doe them good. And in case they want strength and grace, Heb. 12, 10. 2 Cor. 12.9. Revel. 2.10. he puts into them strength and grace sufficient. And he measures the time also, how long it shall continue.

2 In regard of the Church, Acts 9.31. An. Christi 34. Acts 12.1. An. Christi 43. for although the state of the Church hitherto hath been such, that somtimes they have had some breathing times of peace; yet it was not long be­fore persecutions came again.

But there is, doubtlesse, a time a coming, and now even very neer too, in which this shall be fulfilled. Moreover, 2 Sam. 7.10. I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as before time. And though this place may most properly be applyed to the Christian Church of the Jews; after their conversion to Christ, (which we now expect) yet the true Christians of those times, of what Nation soever by birth, and not being Jews, are as children of the same Church, im­plyed therein, as appears in another Prophesie. Arise, shine, Isa. 60.1. for thy light is come, and the glory of the Lord is risen upon thee. This seems to be spoken to the Jews onely, but by and by he sayth, And the Gentiles shall come to thy light, and 3 Kings to the brightnesse of thy rising. Lift up thine eyes round 4 about and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side. Then thou shalt see, and flow together, and 5 thine heart shall feare, and be enlarged, because the abundance of the sea shall be converted unto thee, the forces of the Gen­tiles shal come unto thee. Micah 4.2. The which times the Prophet Micah also sore-telleth at large, saying, And many Nations shall come and say, Come, and let us goe up to the Mountain of the Lord, and to the house of the God of Jacob, and he will teach us of his wayes, and we will walke in his paths: And of the great peace of those times he sayth, they shall beat their swords into plow shares, and their spears into pruning hooks: Nation 3 shall not lift up a sword against Nation, neither shall they learn [Page 28] 4 war any more. But they shall sit every man under his vine, and under his fig-tree, and none shall make them afraid: And he confirms this truth, saying, for the mouth of the LORD of Hosts hath spoken it. And he shews the resolution of Gods 5 people then shall this be; We will walke in the name of the Lord our God for ever, and ever.

Quest. But when shall these things be? will some one say; or rather, will many say, for I observe of late a great de­spondencie of spirit in many Christians.

Answ. Although I will not limit the holy one of Israel, to set a certain day or yeare; Yet we may conclude, the beginning of those times is very nigh, upon two Scripture grounds, (for I love to build upon no other foundation in matters of this nature.)

1 Because the servants of the Lord are enlarged in prayer for the Church of the Jews, Psal. 102.13, 14 they take pleasure in her stones, and favour the dust thereof, hence the Prophet concludeth, Thou shalt arise, and have mercie upon Zion; for the time to favour her, Exod. 17.11. Calvis. Chron. An. Christi 394. Acts & Mon. Vol. 1. p. 66. 67. yea, the set time is come. For when the servants of Christ lift up their hands and hearts in fervent faithfull prayer, their enemies fall to fearfull ruine, as appears in the Sacred story of Moses and Amalek: the Ecclesiasticall Hi­story of Theodosius, and the Letter of Marcus Aurelius Antonius, Emperour to the Senate and people of Rome.

2 Because we may understand so much by Books, to wit, the Books of Gods Word, Dan. 9.2. Jer. 25.12. as Daniel understood by reading the Prophesie of Jeremiah. I wil therefore propound some things, and leave them to your serious and wise considerations, ho­ping they will give some light unto this truth.

That famous and faithfull countrey-man of ours, and indeed a reverend Divine, and (if I may without offence hyperbolize a little) the Prophet of this Centurie, the bright burning light of our age Master Thomas Brightman, in his Commentaries both of the Revelations and Solomons Song, In Apoc. 19.1, 2, 3, 4. Cant. 6.9. doth suppose the first calling of the Jews to be in the yeare 1650, and that Rome shall be destroyed some short time be­fore the calling of that new people.

[Page 29]Yet wil I make bold to propound some Scripture-grounds why some other godly, learned, and judicious Divines, doe rather refer these things to a time somwhat longer hence; take the substance of them in these few propo­sitions.

1 God hath all times and seasons in his own hands, Acts. 1.7. Amos 3.7. Dan. 12.4. and doth reveale things usefull for his Church, to his servants the Prophets.

2 We finde in the Sacred Scripture, that God hath limited all the great captivities, and afflictions of his Church, as their bondage in Egypt, the Babylonish Captivity, Gen 15.13. Jer. 29 10. Dan 9 24. so their Calamity from the time of Daniel unto Christ; even so the Captivity of the Church under Antichrist, is also limited to a certain set time, Revel. 17.17. namely, 1260 dayes. Revel. 11.3. Revel. 11.2. Revel. 13.5. Revel. 12.6, which is contemporary and of equall duration with the 42 moneths, and the time, times, and halfe a time, or three yeares and a halfe, reckoning 30 dayes to a moneth, 12 moneths to a yeare.

3 By a thousand two hundred and three score dayes, in that place, is not meant so many naturall dayes, Revel. 12.6. Ezek. 4.6. but a propheticall day is a yeare, as in Ezekiel, I have appointed thee each day for a yeare.

4 The womans flight into the Wildernesse was presently after that war, by which the Dragon was cast out, Revel. 12.6, 7, 8, 9. and there was no more place found in heaven for him.

5 That those 1260 years must not begin (as some have thought) at the victory of Constantine the Great, though he indeed began that Warre; because that after his time, hea­thenish Idolatry was again used in publike, in the dayes of Julian the Apostate: But we must begin that number of De qua vi­ctoria Claudia­nus ita canit: O nimium dile­cte Deo, cui mi­litat aether, &c. Et coniurati ve­niunt ad classi­ca venti.yeares at the last victory of that famous Theodosius in his Battell against the Pagans under Eugenius. Which Theo­dosius did root out Satanicall worsh [...]p, so that it never, in the same kinde, prevailed since his time in Rome.

And for the time when this Battell was fought, as the Romane Histories do not wholly faile us, so neither do they so certainly report the time to us as were to be desired. For [Page 30] Functius puts the same Battel of Theodosius against Eugeni­us, An. Christi 395. 1260. in the yeare of Christ 398; but yet Calvisius, who herein seemes more exact, 1655. hath it in the yeare 395, and some doe abate of those years also. An Christi 398. 1260. Whereupon some reverend and judicious Divines, doe thinke that the downfall of Rome shall be either in the yeare 1658, 1658. or before, and that it shall not stand longer then that yeare at the most.

Object. To prevent an objection. That the conclusion doth too 6 much depend upon humane writings and Chronologies.

Answ. You are to know (beloved) that all that do open Prophe­ticall Scriptures, doe very well to clear the fulfilling of the Prophesies, by the true histories of the times to which they do properly belong, although but Humane Writers. And this practice is also warranted in the Book of Hester, Hist. 10.2. where the Holy Ghost doth refer the readers of that age unto the Chronicles of the Medes and Persians (which were the Ci­vill Annals or Histories writ and kept by those Heathens) that there they might reade a more large declaration of those things which were more concisely and briefly related in that Book; Titus 1.12. Acts 17.28. so that, for amplification and illustration, such wri­tings may be used, though not for sufficient and single pro­bations of divine truths.

Use 4 The last Use shall be an Use of Vivification, or quickning to revive our languishing spirits, which in these sad times, are too too ready to give in. Lift up, I say, your heads with joy, Luke 21.28. Heb. 12.12, 13. the dayes of your consolation are nigh. Wherefore lift up the hands which hang down, and the feeble knees, and make streight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed; and as the Apo­stle Peter exhorteth, 1 Pet. 1.13. Gird up the loyns of your minde, be sober, and hope unto the end: In that phrase, Gird up, he alludes un­to the long-side garments which the Jews did wear, which, if they were not girded up, 1 Kings 18 46. did hinder their activity; now this he applies metaphorically to the minde, which must be girded up, but let it be with the girdle of truth (sirs) and it shall fortifie our slack mindes to these duties. Ephes. 6.14.

To Christian Moderation of spirit concerning sublunarie 1 [Page 31] things, an excellent grace in these so doubtfull times; Aequa mens, tranquilitas mentis. usefull it is in prosperity and adversity, not being too greedy in get­ting or keeping the things of this life, nor too much fearing the losse of them. Let your moderation be known unto all men, The Lord is at hand. Phil. 4.5.

2 It should arme us with Patience, to undergoe whatsoever God shall call us to suffer in the meane time, Me thinks I may safely say, we are the last generation that shall dye in the field fighting against Antichrist, if we doe not over live him, as it may please God, many of us may: but beasts in the killing, when they have the pangs of death on them, use to struggle and kick very strongly, and so doubtlesse will he do: let us therefore with patience wait in hope for the time of his utter destruction, for now in the mean time, Rom. 8.25. Heb. 10.36. wee have as much need of patience, as ever Christians had.

3 It should quicken Faith. It was a worthy speech, and well-becomming a gracious Minister on his death-bed; M. Rob. Bolton. Psal. 27.14. Hold out faith and patience, your work will speedily be at an end. Remember Davids charge, Wait on the Lord, Isa. 26 22. be of good courage, and he shall strengthen thy heart: Wait, I say, on the Lord. Hide you in your chamber, Psal. 91.1, 2. in the secret place of the most High, abide under the shadow of the Almighty, trust in him, make him thy refuge, till these calamities be over past: Psal. 57.1. Psal. 37.5. Roll thy way upon the Lord, trust also in him, and he shall bring it to passe.

4 It will quicken prayer for the Church of the Jews; they long agoe prayed for the Gentile Churches, saying, Psal. 67.1, 2. God be mercifull unto us, and cause his face to shine upon us, Selah. That thy way may be known upon earth, thy saving health a­mong all Nations. Let us requite to our power the labour of the love of their forefathers, and consider the fulnesse of the Gentiles also shall come in with them, Rom. 11.12, 15 which shall be much more riches, and as life from the dead to us Gentiles. our own joy is wrapt up in theirs; And therefore every one of us have good reaspn to pray with that Princely Psalmist, who try­umpheth in Hebrew rythme, Remember me, O Lord, Psal. 106.4, 5. Liroth betobath bechirecha, Lismoach besimcbath goiecha, Lehithhall alim nachalechecha. with thy favour that thou be arest unto thy people: O visit me with [Page 32] thy salvation, that I may see the good of thy chosen, that I may rejoyce in the gladnesse of thy Nation, that I may glory with thine inheritance. For perhaps, yet before we die (many of us I mean) our eyes may see that blessed time, our eares may heare that happy news, and our heares may rejoyce in the joy of the Christian Jews.

Doct. 2 That the Lord strictly observes the gravity or levity of every soul in the matters of God.

He doth strictly observe (I say;) for the Text sayth, he weigheth, as a man that will not trust to a guesse, conjecture, or a supposed probability of a thing, and I say, every soule, for the Prophet names the King Belshazzar in particular, and I use those phrases, Vers. 22, 23, 27 of gravity, heavinesse, ponderous­nesse, and weightinesse; or levity and lightnesse, in reference to the word weighed, used in the Text: which is (as I said before) a metaphor taken from men that will have currant pay, and not counterfeit coyne; therefore they bring it first to the Touch-stone, and after to the Gold-scales, and weigh it, for it may be good mettall, and yet deficient in the quanti­ty; Mal. 3.2, 3, 4. so the Lord will try the sons of men, as Refiners do gold and silver, Zech. 13.9. and will come neere to judgement. He will bring them through the fire, and refine them as silver is refined, and try them as gold is tryed. Psal. 119.119. And then he putteth away all the wicked of the earth like drosse. And because the Lord will be very punctuall in his proceedings, therefore the Scripture (speaking of God, according to the manner of men) sayth in the person of God himselfe, Gen. 18.21. I will goe down now, and see whether they have done altogether according to the cry of their sinne. Shewing, that the Lord as a most wise and just Judge, will first enter into strict examination, before he proceed to a sentence, and severe execution. These phrases are equiva­lent with that in my Text; but ye may also take the proofe of it even in the very phrase used in the Text. All the wayes of a man are clean in his own eyes: but the Lord weigheth the spirits, Prov. 16.2. Prov. 21.2. or, he pondereth the hearts, which is all one.

And lastly, I say, God will observe their gravity or levity, in the matters of God, for it makes nothing to this point, [Page 33] what riches, honours, or pleasures, men have in this world, nor how men esteeme us; for ye see in the exposition of my Text, the great King Belshazzar, in all his pompe, glory, Dan. 5.27. and jollity, is found wanting, and why so? Because his heart was not humbled, but on the contrary, he lifted up himselfe against the Lord of heaven.

The Reason is taken from the most exact justice of God, Reason. Gen. 18.25. Ezek. 18.29. who being Judge of all the world will doe right, for all his wayes are indeed most Equall, or Weighed, as the Originall word signifieth. The Lord reigneth, Psal. 99.1, 4. and he loveth judge­ment, he doth establish equity, he executeth judgement and righteousnesse. As wise men are carefull in every thing, nei­ther to deceive, nor to be deceived: Truly God cannot be deceived, Be not deceived, God is not mocked: 2 Tim. 3.13. Gal. 6.7. Jer. 17.10. 2 Cor. 5.10. for whatsoever a man soweth, that shall he also reap. For Jehovah searcheth the heart, and tryeth the reins, even to give every man ac­cording to his wayes, and according to the fruit of his doings.

I The first Use is of Instruction, to informe us in severall Use 1 particulars belonging to this point.

First, What it is that God doth weigh; and this may be expressed in these four particulars.

1 God doth weigh the Spirit or heart of every man, the very affections of his soul, Prov. 16.2. Prov. 21.2. Deut. 6.5.

2 God doth weigh the Actions of men also. 1 Sam. 2.3.

3 God weigheth the Words of men, for the Prophet saith, Isa. 26.7. He weigheth the path of the just. And the path doth imply as well words as actions, Psal. 73.2. with 15. Matth. 12.36. Psal. 139.1. Jer. 4.14. [...] Vanitas. i. res quae non est quidpiam, aut quae citò desi­nit, ut slatus qui exit abore. as appears by the Prophet Asaphs expres­sing the slipping of his steps, by speaking against Gods chil­dren. Therfore an idle word is a light word in Gods account.

4 God doth weigh the Thoughts too. For Jeremiah speaks of vain thoughts, that they must be washed away: now vaine words or thoughts are too light, for vanity is a vaine light thing as appeares, both by the Comparison the Prophet David useth, Psal. 62.9. And by the Hebrew word Hebel, in the same place signifying a vain light thing, as the breath of ones mouth, or a bubble on the water, or lightnesse in the Abstract.

[Page 34]Secondly, We may be informed of Gods method, in this II his weighing and trying us.

1 Quis? Gen 4 4, 5.The Lord first weigheth the man, and then his perfor­mances; 1 First, the party himselfe, and then his procee­dings. The Lord had respect to Abel and to his offering: But unto Cain and to his offering, the Lord had not respect. The Lord looks first what the man is, Heb. 11.6. whether he be in the faith; For without faith it is impossible to please God.

Our wayes and performances, the Lord tryeth these, be­cause 2 even the godly themselves, may be somtimes out of their way, therefore he enquireth (that I may so say) into these particulars concerning our wayes.

2 Quid? Isai. 1.12. Deut. 6.25. 1 John 3.4. Deut. 12.32. Deut. 5.33. Matth. 5.18.Whether the thing done, spoken, or thought, be a duty 1 commanded by himselfe, for else, Who (sayth he) required this at your hands? And this is our righteousnesse, to doe whatsoever he hath commanded us. It is sin to adde to it, or detract from it, to turne aside to the right hand or to the left, to goe beyond, or to fall short an Iota of it.

3 Quomodo? Gal. 6.16. 1 John 2 6. M Allen Doct. Gosp. Haec tria perpe­tuò meditare adverbia Pauli: Haec tria sint vitae regula sancta tuae.Whether (if it be a duty) it be performed in that man­ner 2 it should be, and according to the Rule of Gods Word? For he that sayth he abideth in Christ, ought himself also so to walk even as he walked: for God looks to the due manner of performing good works. We should live, sobriè, justè, & piè, soberly, righteously, and godly in this present world, Tit. 2.12.

Whether the end aimed at be the glory of his own name? for as God made all things for his Glory, so in all our acti­ons 3 Naturall or Morall, we should aime at his glory. Whether ye eat or drinke, 4 Quorsùm. 1 Cor. 10.31. Psal. 139.1, 2. or whatsoever ye doe, doe all to the glory of God. And God is acquainted with our ends, that we ayme at, in performing every action, for he perfectly knoweth our thoughts long before, or afar off.

III We may be also informed and shewed what is meant by lightnesse or wanting, and deficiencie spoken of in the 27 Verse, [...] and implyed in the Text, in the word weigheth: this wanting noteth two things then.

1 Wanting substantiall weight for the present, or wanting convenient supply to stand us in stead for present use, for so [Page 35] the word is used in Sacred Scripture, Job 30.3. [...] as for want of food in famine, or lacking of things necessary, 1 King. 11.22.

2 Wanting, may also respect the time to come, when a man hath not lands to live on, or a continued Trade or employ­ment to continue a livelyhood withall, this man may also be said to want, although he should have somwhat for his present use: and the Originall word is used in this sense also. And the barrell of meal wasted not, 1 Kings 17.16. [...] and the cruse of Oile did not fail, or wanted not.

Just thus it is in this case in a spirituall sense.

1 Many boast of spirituall riches, and yet in very deed have nothing that is good for the present; so did the Church of the Laodiceans, which may yet well be applyed to many people in England. Thou sayst I am rich, Revel. 3.17. and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poore, and blinde, and naked: we are ready to thinke highly of our selves and our own works, but we should goe unto Christ for all, even as he there saith, I counsell thee to buy of me gold tryed in the fire, Revel. 3.18. that thou mayest be rich, and white rayment that thou mayest be clothed, and that the shame of thy nakednesse do not ap­peare, and anoint thine eyes with eye salve that thou mayst see. For both our selves, and our weak endeavours in holy duties (which we are bound conscionably to exercise) must be ac­cepted of God the Father in and through Jesus Christ, 1 Tim. 4.7. Matth. 3.17. Revel. 8.3. Isai. 64.6. or else our selves shall be unclean, and all our righteousnesses but as filthy rags in Gods sight.

2 Many have very good gifts and parts, Matth. 25.3. and very fair shews of grace too, wherewith they seem to shine bright for the present, but yet they want a supply, Rom. 8 9. Luke 4.18. Matth. 25.4. 2 Cor. 12.9. Psal. 84.12. because the Holy Ghost dwels not in them himselfe (as hee doth in every gracious soul) and the Spirit of God is as a vessell of oile to the godly soule; whereby he hath a continued and plentifull supply of all graces he stands in need of. The Lord will give him both grace and glory, and with-hold nothing that is good for him: But he that hath not the Spirit of Christ dwelling in him, but onely parts and gifts; yet when he shall have most need [Page 36] of the use of them, they being indeed (in themselves consi­dered) good gifts of God, then they are taken away: ‘ Matth. 13.12. [...], even that hee hath, sayth the text.’ And all his fair shews shall also be taken away, he shall no longer have them to beguile others or himself withall: and therefore another Evangelist expresseth it thus; from him shall be taken [...], Luke 8.18. even that which he seemeth to have: that which he hath in his own or others opinion.

IV Lastly, we may be informed what sorts of people will be found too light when the Lord tryes the sons of men: I might rank them into divers sorts, but (time being so far spent) I will name but two sorts, to which I conceive all other may be referred, videlicet; men openly wicked, and hypocrites; for so the Psalmist doth speak of them, saying, As for such, as turn aside unto their crooked ways, Psal. 125.5. he means hypocrites, that in shew turn to God-ward, and to Heaven-ward, and yet indeed turn to Satan-ward and to Hel-ward: This is crookednesses in very truth, M. Henry Ains­worth his translation. But they that turn aside to their crooked­nesses, &c. as the Original word there signi­fies; and what shall become of them? The Lord shall lead them forth as the condemned Malefactor is led out of the City to the execution: And with what sort of people shall these be so led? with the other sort I mentioned before, the workers of iniquity.

To speak a little more distinctly of these two sorts of peo­ple that are too light.

1 All grosse sinners, openly and professedly wicked and prophane, which neither know God nor his ways, nor care to know them, that can willingly go on in known sinnes, and are resolved so to do, whether it be in swearing or lying, stealing or whoring, Sabbath-breaking or drunkennesse, pride or crueltie, or any other sinne; these cast the word of God behinde them and hate to be reformed. Psal. 50.17. Dan. 5.1, 2, 3, 4 Of this sort was Belshazzar, though he was a King, yet being a drunkard, a prophane man, one that praised his gods of gold, &c. And so dishonoured the living Lord; and on the other side, he had not humbled his heart before the Lord, 18, 19.20, 21, 22, 23.27. but lifted up himself against the Lord; and had not glorified him in whose hand his [Page 37] breath and all his wayes were; Now he was Weighed in the ballance and found wanting. Psal. 9.17. For the wicked shall be turned into hell, with all the people that forget God.

2 All sorts of hypocrites, howsoever making a shew, some of them, of holinesse toward God, without regard of justice toward men, some of them seeming to have great regard to duties of justice toward men, and having no respect to the duties of holinesse: both these discover themselves to the veiw of judicious Christians; but some will make a very fair overture and shew both of pietie to God, and equitie to men also; and so did the proud Pharisee; Luke 18.11, 12. he fasted twice in the week and paid tithes of all, and many things more they did, and abstained from many sinnes; And yet our Saviour Christ himselfe saith, Matth. 5.20. Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees, ye shall in no case enter into the Kingdome of heaven. And the Apostle Paul gives us the reason saying. Rom. 10.3, 4. They being ignorant of Gods righ­teousnesse, and going about to establish their own righteousnesse have not submitted themselves unto the righteousnesse of God. For Christ is the end of the Law to every one that beleeveth. 1 Cor. 1.30. Psal. 32. John 15.5. He is our righteousnesse, or his righteousnesse is imputed to us, and applyed to us by faith, for without him we can do nothing that is acceptable unto God.

Neither (beloved) is it a meere verball professing of Christ that will serve our turn, for many there be in these dayes that talke much of Gods free grace in Christ, and yet live grace­lesse lives. Why (say they) we are not saved by our own works, and Christ his righteousnesse is mine (sayes one;) I have nothing of my own to present unto God; if I had, I were not poore in spirit, and therefore they are carelesse in their conversations.

These are not of Pauls spirit, who as earnestly and truly longed for Christ, as any, Phil. 3.7, 8. as appeares by his counting all things, to be losse and dung, in comparison of the ex­cellencie of the knowledge of Christ, and that he might win Christ, and be found in him not having his own righteousness but that which is through the faith of Christ. And that is not [Page 38] all he desireth, Verse 9. for he yet adds, That I might know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death. For wheresoever there is a true application of Christ his righteousnesse to the poore soule unto justification, there also is the necessary con­comitant thereof, the efficacie and power of the spirit of Christ, working true sanctification in some measure. And therefore the same Apostle tels us plainly, Titus 2.11, 12. That the grace of God that brings (or accompanieth) salvation hath appeared to all men, teaching us that denying ungodlinesse and worldly lusts, we should live soberly, righteously, and godly in this pre­sent world. Those therefore that onely talke of grace shall misse the salvation. And the Apostle John is cleare in this Truth, 1 John 3.1, 2. saying, Behold, what manner of love the Father hath bestowed upon us, that we should be called the Sons of God! Beloved, now are we the sons of God, and it doth not yet appear what we shall be, but we know, that when he shall appeare, we shall be like him; for we shall see him as he is. And to the end, no man should be deluded with a vain hope of this great and inestimable favour of God, he gives this rule of cry all to be distributed to each one severally, saying, And every man that hath this hope in him, Verse 3. purifieth himselfe, even as he is pure.

Use 2 The second Use shall be of Examination; seeing God will weigh, search, and try, every man, woman and childe; let us examine our selves; as a wise man will tell his money when he goes to make a payment, Psal. 44. that he may be sure to know whether he hath sufficient or no. Let us search and try our wayes, Lam. 3.39. sayth the Church of God; and the Apostle sayth, Ex­amine your selves whether you be in the faith, prove your own selves, 2 Cor. 13 5. know you not your own selves, how that Jesus Christ is in you except ye be reprobates, or as the Greeke word signifi­eth, [...]. not approved, for without the privative letter Alpha, it signifieth approved, ver. 7. of that Chapter.

2 Cor. 10.18.And it is nothing to our question, what men approve, but what God approveth. Therefore let us measure our selves by Gods bushel or standard; (if I may so say) weigh we our [Page 39] selves in the ballance of the Sanctuary.

Quest. But how shall one know that he or she is weighty in the sense we speake now of, or that he wants weight in Gods account?

Answ. I will follow the Metaphor of the weight of things natu­rall. Now there are two evident demonstrative signes of the weight, gravity, and ponderosity, or of the levity and lightnesse of naturall things, which are known generally of all men.

1 A ponderous thing must have a proportionable strength to uphold the same: It is true in naturall Philosophy, and every man knows it. A weighty stone laid on a weake shelfe breaks it down, and the same stone being laid in a soft mud­die quagmire, sinks in. Therefore, I say, it is well known, that a thing of gravity must have a foundation of solidity to support it; because weight or Gravitas est qualitas ad cen­trum vergeus & movens. Mag. Phys l. 3. c. 7. S. 8. Psal. 38.4. gravity is a quality tending to the center. And therefore David being sensible of the weight of his sin, and of his own weaknesse, sayth, Mine iniquities are gone over my head, as a heavie burthen, they are too hea­vie for me to beare.

But on the other side, a thing that is light, a weak thing will support it and bear it up.

2 A ponderous and weighty thing is not easily removed: Gen. 29.8. We cannot water the sheep till they roll the stone from the wells mouth, say they. So the women going to the Sepulchre of our Saviour, said among themselves, Mark 16.3. Who shall roll us away the stone from the door of the Sepulchre? They knew it would require strength to remove a weighty stone: For heavie things are not removed by a puffe of winde.

But things which are not heavie, but light they are ea­sily removed, chaffe is blown away with every puffe of wind. Psal. 1.4.

Now to apply onely these two Rules to spirituall self­tryall.

1 I say then that the soule that is of spirituall gravity, is founded upon Christ onely. 1 Cor. 3.11. For other foundation can no man lay, then that is laid, which is Jesus Christ. He, Mat. 1.24.25. and onely He is the Rock of solidity upon which you may safely build the [Page 40] whole weight of eternall salvation. Heb. 5.9. Acts & Mon. Vol. 2. p. 427. Therefore that gracious Martyr, and our Countrey man, Lambert cryed out in the very flames, None but Christ, none but Christ.

2 I say, that the soule that is of spirituall gravity, is so fixed and setled upon Christ, that it cannot be removed from him, neither by deceiving sleights, nor plain strength of men or devills. Mat. 16.16, 18. For Christ (whom Peter made confession of) is the Rock upon which the Church of Christ is built: and neither the person of Peter himselfe, 1 Cor. 3.11. as Papists; nor his Confession, or his faith professed, as some others would have it under­stood: For the Apostle Paul (being not onely Rom. 8.14. [...]. 2 Pet. 1.21. [...]. 1 Cor. 3.11. Psal. 19.14. led but car­ried by the holy Ghost) saith, other foundation then Christ can no man lay. And every gracious soule speaks thus; O Jehovah, my rock and my redeemer! From which place of holy Writ, we may safely thus argue.

The Redeemer of the Church of God is the Rock upon which the same Church is built;

But Christ onely is the Redeemer of the Church of God:

Ergo. Christ onely is the Rock upon which the Church of God is built.

The Major, or first proposition, is cleare from the place al­ledged, Psal. 19.14. Jehovah my rock and my redeemer, therefore one and the same person is the Rock and Redeemer of the true Church, and consequently of every gracious soule which is a member thereof.

Gal. 3.13. Acts 4.12, 10. 1 Pet. 1.18, 19.The Minor, or second proposition, is as cleer, for Christ hath redeemed us from the curse of the Law▪ Neither is there salvation in any other. We are redeemed by the precious bloud of Christ, and no other way.

The Conclusion doth undeniably follow upon the premises.

Well then, the soule being thus built upon Christ, cannot be removed; Matth. 16.18. for the Text saith, The gates of hell shall not pre­vail against it. The gates of Cities in those dayes were both places of Fortification, Godwin. Antiq. as also of their great Consultations, so that it shews that neither Hells power nor policy shall prevail against the soule that doth close kindly with Christ. The just (not onely doth, Hab. 2.4. but) shall live by his (own) faith. [Page 41] And what is the life of faith, but Christ living in the soule? Gal. 2.20. For the Apostle Paul makes these Phrases equivalent and convertible, saying, I am crucified with Christ: Neverthe­lesse, I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himselfe for me. Now the soule being by God the Father given to Christ, John 6.39. John 10.28. Rom. 8.35.37. none can pluck it out of his hand. It may therefore triumph in the words of the same Apostle, who shall separate are us from the love of Christ? shall tribulation, or distresse, or persecution, or famine, or na­kednesse, or perill, or sword? Nay in all these things we are more then conquerours, thorugh him that hath loved us.

Therefore I beseech you, Psal. 4.4. let every one of us Commune with his own heart upon his bed, in his most secret thoughts; and most retired from the world, Examine we our own hearts how it is with our poore soules.

If you desire so to do, then try your selves by these two rules following; and be well assured,

1 All those persons are too too light that are not bottomed upon Christ the rock of our salvation. Psal. 89.26. Luke 13.3. Luke 18.11, 12 Matth. 5.20. Except they repent they shall all perish: It is not a refraining from many sinnes and performing many duties (as did the Pharisees) that will carry one to heaven; alas, here was their overthrow, Rom. 10.3. Col. 2.7. Revel. 3.18. 1 Cor. 1.30. they had no root in Christ, as every true Christian hath. And therefore Christ Counselleth all to come to him for all spiritu­all riches. For he is made of God to us wisdome, because we are ignorant and foolish, Righteousnesse, because we are sin­full, Sanctification, because we have the remnants of Corrup­tion still hanging about us; and Redemption, to recover us out of the snares of sin and Satan. So Paul did earnestly desire to be found in Christ his righteousnesse, Philip. 3.8 9, 10. therein to be accepted before God, which is Justification: And also the power of his resurrection, which is Sanctification, 2 Cor. 5.17. to be made conformable unto Christ; for He that is in Christ is a new creature.

2 All those persons are too light who are caried away with every wind of Doctrine, every fond conceit and erroneous [Page 42] opinion, Quot homines, tot opiniones. of which the world (I think) is now fuller then ever it was; for now adayes, how many men, so many mindes. For the godly, Psal. 44.13, 14, 15, 16. Psal. 44.17. they stick unto Christ in persecution; even in reproach and derision, and when confusion was before them, then they say, All this is come upon us, yet have we not forgot­ten thee, neither have we dealt falsly in thy Covenant. And when the Church found him whom her soule loved, she held him and would not let him go. Solomons Song 3.4.

Now there is a threefold levitie in men.

1 To be carried away from the Doctrine of wholsome truth,even as children tossed to and fro, Ephes. 4.14. and carried about with every winde of doctrine, by the sleight of men and cunning craftinesse, whereby they lye in wait to deceive, saith the Apostle Paul. Therefore the Apostle Peter gives to all Christians, this Ca­veat; 2 Pet. 3.17. Beloved, seeing ye know these things before, beware lest ye also being led away with the errour of the wicked, fall from your own stedfastnesse.

2 To be carried away from the practise of the wayes of God in our generall or particular callings, as in forsaking the assembling of our selves together, Heb. 10.25. as the manner of some is. Whereas we should exhort one another, and so much the more as we see the day approaching. 2 Tim. 3.1, 5, 6, 7 For these are the last days, pe­rillous times, Men having a forme of godlinesse and denying the power of it: Of this sort (saith the holy Apostle) are they which creep into houses, and lead captive silly women, laden with sins, led away with diverse lusts, ever learning and never able to come to the knowledge of the truth: Titus 1.11. Whose mouthes must be stopped, who subvers whole houses. Then such houses or hous­holds, who are led by them, are subverted. For the sacred Scripture calleth the attending upon Gods holy ordinances, an approaching to God. Isa. 58.2. Psal. 73.27. Heb. 10.39. And therefore, the withdrawing from them, is drawing back from God, and tendeth to perdition of the soule. And those that are carried away into sinfull wayes, as into fornication, 1 Cor. 6.9, 10, 11. idolatry, adultery, theft, covetousnesse, drunk­ennesse, reviling or extortion, shall not inherit the Kingdom of God, except they be washed by the blood of Christ, and sancti­fied by his Spirit.

[Page 43] 3 For the gracious soule that hath had good assurance of Gods love in Christ, upon good grounds; to be carryed away from the sweet comforts that are of God in Christ, Psal. 42 5. and for the soule to be cast down and disquieted, upon every trou­ble it meets withall, is also an infirmity. Job 15.11. Psal. 73.2, 7, 8, 9, 10, 11, 12 Are the consolati­ons of God small with thee, or in thy estimation? Indeed a gracious soul may somtimes refuse to be comforted, but it is through his own infirmity, Psal. 34.8. The experi­ence of T.H. and forgetfulnesse of the most sweet taste of the Lords infinite goodnesse to his soule in his calamity, and his adequate fulnesse to supply his soules ne­cessities; for he hath somtime found by good experience, that it is better trusting in God naked, then in any creature, how richly soever clothed. And therefore the Apostle sayth, Phil. 4.4. Rejoyce in the Lord alwayes, and again I say, Rejoyce.

Most true it is, that the truly godly may be carryed away, in any of these three Deviations, in some measure for a time, but the Lord will certainly bring them (and any other that belong unto salvation) back again unto himselfe, Matth 26.70, 72, 74, 75, by true hu­miliation for their wanderings from him and his wayes: for the Apostle Paul sayth, 2 Cor. 7.11. Phil 3.15. Let us therefore as many as be perfect be thus minded, and if in any thing ye be otherwise minded, God shall reveal even this unto you let us walke by the same rule, and he means the rule of Gods Word, out of which the fore-going directions are taken.

Use 3 The third Use of this point is, a Use of Exhortation to 1 every one of us. Above all things (let each of us say) let me looke that I be in Christ; Unum necessa­rium. Luke 10.42. Matth. 6.33. 1 Kings 8.38. Ezek. 36.31. Psal. 38 4. Isa. 44.3. Matth. 11.28. Isa. 50.10. Psal. 27. ult. Psal. 126.5, 6. this is the one thing that is need­full. Seeke first the Kingdom of God and his righteousnesse, that is, the righteousnesse of Christ. Desire the Lord to shew thee the plague of mine own heart, and to make sin a loath­some, burthensome thing to thy soule, and to give thee a heart to mourn and thirst after Jesus Christ, and then in his due time he will give thee eases onely be content to wait pa­tiently on the Lord, and trust in him, for God hath said, Those that sow in teares shall reap in joy: He that goeth forth and weepeth, bearing precious seed, shall doubtlesse come again with rejoycing, bringing his sheaves with him. David had [Page 44] good experience of this truth, Psal. 40.1, 2, 3. Waiting. I waited for Jehovah, and he enclined unto me, and heard my cry. He brought me up also out of an horrible pit, out of the myrie clay, and set my feet upon a Rock, and established my goings. And he hath put a new song into my mouth, even praise unto our God.

A Caveat. Psal. 73.25.But be sure then, that nothing in the world content thee, and satisfie thee but Christ himselfe. Many would have be­nefits by Christ, but seeke thou Christ himselfe; let neither ease of minde, meanes of grace, esteeme of Christi [...]ns, nor gifts and parts (though good things) content thee; Job 27.8. no not yet shews of grace: for hopes built on these things are but sparks of mens own kindling. Isa. 50.11. Job 18.14. If thou hast no better hopes when thou comest to dye, thou shalt lie down in sorrow, meeting with the King of terrours.

2 Endeavour thou to walke in the wayes of God, having a rule of his word, both for the action it selfe, the manner and end of performance of it; be obedient in all things to the re­vealed will of God; For a good man is too often out of his way: 1 Kings 19.13. What doest thou here Elijah? And the Devill will do all he can to beguile us, and apply a promise of Scripture too, though abused and wrested: as he deale with our Saviour to perswade him to cast himselfe down from the pinacle of the Temple, he told him, it is written, He shall give his Angels charge concerning thee, Matth. 4.5, 6. and in their hands they shall beare thee up, lest at any time thou dash thy foot against a stone; but he left out these words, in the promise, in all thy wayes, for so the words run in the Prophet. Psal. 91.11. For he shall give his Angels charge over thee, to keepe thee in all thy wayes, &c. And very sad have been the miscarryages of some of Gods own people, while they have gone out of their way; and yet God, in his time, hath brought them into their way again; even by weeping crosse, and hell gates, as it was with Jonah, who being hidden to goe to Nineveh, Jonah 1.1, 2, 3, & 2.2, 7. will needs saile to Tarshish.

Lam. 3.39, 40. Matth. 6.12. 2 Cor. 7.11.Look over thy wayes, and beg pardon of thy sinfull fail­ings, 3 with godly sorrow, and humble confession of them: if they be secret sins, confesse them to the Lord onely, if com­fort [Page 45] may be so obtained: but thy known sins confesse thou to the Lord before his people, and give glory to God: 1 John 1.8, 9. Psal. 32.5. James 5.16. Joshua 7.19. Heb. 12.14. Verse 4. 2 Cor. 7.1. And withall. Follow peace and holinesse, without which holinesse, no man shall see the Lord: strive against sin, according to that exhortation, Having therefore these promises (dearly beloved) let us cleanse our selves from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God.

4 Be sure to relye only on the bloud of Jesus Christ, to wash thee from all thy sins; 1 John 1.7. Dan. 9 17, 18, 19. look only to the free mercie of God in Christ; put nothing of thy own works to it in point of justification, and it will doe well; Rom. 3.28. Philip. 3.9, 10. Psal. 31.3. Psal. 139.24. Isa. 48.17. Psal. 1.4. Psal. 7.3.18, 19. Prov. 1.27. Matth. 3.12. yet as heartily desiring to feele experimentally the power of Christ working grace in thee, as to enjoy the benefit of his merits; and therefore beseech him to lead thee in the way thou shouldst goe, and to teach thee to profit more and more.

Use 4 The next Use, is a word of Terrour, to both the open wicked and hypocrites; they shall be found as light as chaff, suddenly blown away to utter destruction, by the whirlwind of Gods just wrath, for Christ will thoroughly purge his floor, and burn up the chaffe with unquenchable fire.

Use 5 The last Use, is a word of sweet and strong consolation,to every soule that depends truly on Christ. Go on and prosper (good soule) in so doing. Isa. 26.4. Trust thou in the Lord for ever, for in the Lord Jehovah is everlasting strength. Happy art thou ô true Israelite, who is like unto thee, Deut. 32.29. ô soul saved by the Lord, the shield of thy help? Luke 12.32. and who is the sword of thy excellencie? Fear not little flock, for it is your Fathers good pleasure to give you the Kingdom. Rom. 8.32. For if God did not spare his own Son, but delivered him up for us all; how shall he not with him also freely give us all things?

Object. O but (sayth the poore soule) I dare not say,Christ is mine; oh that I had good grounds so to say!

Answ. But doest thou indeed desire Christ alone, above all things? doest thou long for him and thirst after him, and will no­thing else satisfie thee? Then I say, certainly he will satis­fie thee with himselfe in his due time, for his promise is to poure waters upon the thirsty, and stoude upon the dry ground. Isa. 44.3.

[Page 46]Also love to eue is as well, if not better, perceived in the soule in which love dwels, by its sad longing after one in his absence; as by its joyous embracing the same party being present: both which, being in truth, are sure evidences of true love. Cant. 1.7. Then if we have such longings for Christ, we love Christ; And if we love Christ, it must needs spring from his love to us first. 1 John 4.19. We love him (sayth the Apostle) because he loved us first: for flesh and bloud never taught any soul to love Christ truly: Rom. 5.5. But the love of God is shed abroad in our hearts, and that makes us in some measure of truth to love him, John 13.1. Jer. 31.3. and those that Christ loves, he loves to the end, even with an everlasting love.

Psal. 94.19.Therefore oh poore soule, in the multitude of thy thoughts (thy desirings and longings after Christ alone) let these con­solations of God delight thy soul. [...] It is plain, he there means the consolations of God, for the gracious soule is there speak­ing unto God; and saith, thy consolations, as the Hebrew word, coming of the Radix [Nacham] signifieth. Rad. [...] consolatus est.

Give me leave (Beloved) to speake onely a few words of the last Doctrine.

Doct. 3 That when prophane men are most sinfully secure, then is dreadfull judgement most neere. As King Belshazzar, now in his drunkennesse and rude prophanesse, was strucken with feare and trembling, Mr. Dering on Psal 78.70. and that night he was slain too. And (as a late worthy labourer in Gods harvest, whom we men­tioned before; Luke 16.1. well observed,) the unjust Steward never lived more riotously then when his Lord was even at hand to call him to his accounts. The foolish Virgins are never faster asleep, Matth. 25.6. then when the Bridegroome is ready to enter into his wedding chamber. The children of this world are never more busily occupied, then the night before their souls shall be taken from them. The son of perdition shall never be more loftie then in these latter dayes, 2 Thess. 2.4. when he shall be revealed; (let me adde) and very shortly be destroyed.

A little before the victory at Nas [...]by, June 14▪ 1645.So have we known it in this our native countrey; the ene­mies of God were never so proud and insulting, as they were a little before their un-expected downfall, according to the [Page 47] saying of Solomon Before destruction the heart of man is haughty: and before honour is humility. Prov. 18.12. Jam. 4.6. For God resisteth the proud; they are aspiring, and think to climbe up to ho­nour; but God mightily resists them, and throws them down to shame and destruction. Prov. 3.35. Dan. 12.2. For shame is all the promotion that such fooles shall have at the last.

The Reason why dreadfull judgement is most neere when wicked men are most sinfully secure, is; Reason. Gen. 15.16. because their sinnes are now grown to such an height, that God in his justice must needs cut them down.

Even as when God did suffer Haman to contrive his plot, Hest. 5.9. & 5.14. & 7.9. 1 Cor. 10.5. to 12. Use and bring it neer to the execution, then he hanged him up, as an ensample to all such wicked ones from that time to the end of the world.

All the Use that I shall make at this time of this point, is, a word of dreadfull terrour and amazment to all such as rush on desperatly and carelesly in their sinfull courses, as the horse rusheth into the Battell, Jer. 8.6. and put far from them the thoughts of the evill day. But what will ye doe in the day of visitation, Amos 6.3. Isa. 10.3. and in the desolation which shall come from far? To whom will ye flee for help? And where will ye leave your glory? For the same Prophets words shall be verified in due time: The sin­ners in Zion are affraid, Isa. 33.14. fearfulnesse hath surprised the hypo­crites: who amongst us shall dwell with the devouring fire? Who amongst us shall dwell with the everlasting burnings?

Object. Look you to your selfe, (will some say) we care not:we look to do as well as you, we feare nothing.

Answ. That's too true, it may be, indeed: 1 Thes. 5.3. Deut. 29.19, 20. For when they shall say peace and safety: then sudden destruction cometh upon them, and they shall not escape. And he that heareth the words of this curse and blesseth himself in his heart, saying, I shall have peace though I walk in the imagination of mine heart, to adde drunk­ennesse to thirst; The Lord will not spare him, but then the an­ger of the Lord and his jealousie shall smoake against that man, and all the curses that are written in Gods book shall lie upon him, &c. And I my selfe, Jer. 21.5. (saith Jehovah) will fight against you, with an out-stretched hand, and with a strong arm, even [Page 48] in anger and in fury and in great wrath. Numb. 14.23. Psal. 2.10, 11, 12. And as he said, Who shall live when God doth this? Be wise now therefore, O ye Kings; be instructed ye Judges of the earth: Serve the Lord with feare, and rejoyce with trembling. Kisse the Son lest he be angry, and ye perish from the way, when his wrath is kindled but a little: Blessed are all they that put their trust in him. Now consider this, Psal. 50.22. ye that forget God, lest I tear you in pieces (saith God) and there be none to deliver. Oh that they were wise, Deut. 32.29. that they understood this, that they would consider their latter end. Jer. 13.17. Heb. 6.9. But if ye will not hear it, my soule shall weep in secret places for your pride, &c. But beloved I am perswaded better things of you, and things that accompany salvation, though (out of the sincere love I beare to your souls good) I thus speake.

Heb. 12.9.The Father of spirits give us hearts to make such use of these things, as we may never come into that wofull place of everlasting burnings and devouring flames, where the worme shall not die, Isa. 66.24. neither shall the fire be quenched. But the Re­probates shall be tormented, Mat. 13.49, 50. continually without any inter­mission; and there shall be yelling, weeping, and gnashing of teeth to all eternity.

2 Tim. 2.7.Consider what hath been spoken, and the Lord give you understanding in all things.

FINIS.

I will here annex these things to be seriously considered of by us.

I The Reformers, in the beginning of this Century, In the Book of Common Prayer. In the preface before the Comminati­on. did publish their acknowledgement that they attained not to that primitive Discipline which they desired; Saying,

There was a godly Discipline in the primitive Church, which is much to be washed that it might be restored again.

II Some have acknowledged Gods expectation, A Song of thanksgiving for Gods won­derfull works, never to be forgotten, 1588. Printed, 1625. and our neglect of proceeding in Reformation: saying,

God waited long for our return
Unto a purer strain:
But we cast off his Word with spurn,
And horrible disdain.

III Some also, in this Century, An Exhortati­on to the Bi­shops, Printed, 1620. have foretold the fall of the proud Prelates: saying,

1 Come down ye Bishops, feare a fall,
Your Kingdom 'gins to shake,
The hand is writing on the wall,
Which makes your knees to quake.
2 Your building like a tottering wall,
Your ground-work laid in sand:
Come down it will, take Babels fall,
Sure long it cannot stand.
It is not Jeroboams calves, 3
Can save you I am sure:
Nor yet your cruell Canon Laws,
Can make your Kingdom dure.
— Also Mr. Brightman, on Rev. 3.

Acts & Mon. Vol 3. p. 877, & 878. Anno Christi, 1558.The fulfilling of the Prophesies of Gods servants, IV even of those that lived in this Age. as,

The Prophesie of Roger Holland, Martyr, fulfilled 1 in ceasing the Papisticall bloudy persecution.

The Propheticall Excommunication pronounced 2 by John Corneford, Martyr, against persecuting Pa­pists, Vol. 3. p. 89 [...]. Anno Christi, 1558. An Christ. 1641 fulfilled in their losse of that power within six dayes after.

The fulfilling of the abovesaid Predictions, in the 3 fall of the proud Prelates in England.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.