The Lot or Portion of the Righteous — Richard Webb

The Lot or Portion of the Righteous · Richard Webb

THE LOT AND PORTION OF THE RIGHTEOVS.

Pſalme 34.19.

Many are the troubles of the righteous, but the Lord deliuereth him out of them all.

MOſes, an holy man of God, ſpeaking to the people of God, concerning the Inſtitution of the Paſſe-ouer, to be kept at his appointed ſeaſon, from yeare to yeare, ſaith: Exod. 13.14.When thy Sonne ſhall aske thee, What is this? Thou ſhalt ſay vntounto him, With a mightie hand the Lord brought vsus out of Egipt, out of the houſe of bondage: and in remembrance hereof, wee celebrate this Feast. In like manner, when your children (right reuerend father, right worſhipfull, and wel beloued brethren in Chriſt Ieſus) ſhall aske of you, what this our aſſemblie meaneth; You ſhall anſwer, that it is, to giuegive God thankes for that great benefite, which wee receiued at his hands, as on this day, when in his merciemercy, hee ſaued our King after a miraculous manner, and deliuered him out of the hands of bloody and deſperate traitors, who had vowed his death, to the hurt of vsus all, and to the harme of Gods whole Church beſides. This is the day, Pſalm. 118.24.which the Lord hath made, let vsus reioice and be glad therin. VponUpon this day God ſhewed vsus the light of his gracious countenāce, and had mercy vponupon vsus, in preſeruing for vsus ſo great a treaſure, ſo good a gouernour, ſo learned a Maiſter, ſo worthie a King. The Lord graunt, that wee may enioy him many happie yeares, and become moſt thankfull vntounto his Maieſtie for him. But to draw to my text; in it you ſhall finde two points, moſt worthy of your obſeruation, and moſt correſpondent vntounto this our dayes celebration.

In the firſt, you ſhall ſee what entertainment you are to expect for heere in this world. In the ſecond, you ſhall behold what fauour you are to look for, frō the Lord your God out of this world. The firſt of theſe will ſhew you you troubles, the latter your deliuerance from your troubles; and both of them ioyntlie together, will ſhew you both the hands of God: the one like a wound, maiming you, the other, a plaiſter healing you. Oh marke and conſider things well. The righteous muſt looke for more troubles then others. And againe, they muſt hope for greater deliuerances then others. Their afflictions heere will bee many, like the Hoaſt of the Aramites: and their redemptions alſo will bee as many, like the Hoaſt of the Iſraelites. Dauid beeing a righteous man, and one according to Gods owne heart, found this moſt true by his own experience. He had many troubles, yet he was deliuered out of all his troubles. For this cauſe doth hee here (meaſuring as it were, other men by his owne foote) declare vntounto vsus, what is the eſtate or condition of all righteous perſons. On the one ſide, hee doth tell vsus, that they are ſubiect to manifold troubles and afflictions. On the other ſide, he doth aſſure vsus, that they ſhall not continue in theſe their troubles and afflictions, but in time conuenient be deliuered out of them all; and that, by the gracious hand of the Lord their God, who doth watch ouer them ſtill for their good. So that the ſpirit of God directed him to thoſe two chiefe things, which make men take their croſſes grieuouſly. One, becauſe they do not look for them before they come: another, becauſe they do not behold their deliuerer frō them, when they are come. The prophet doth preuent both theſe, and tell vsus, that the righteous ſhall hauehave many troubles; & that the Lord wil deliuer him out of all his troubles. I pray remember you both the ſentences: how, to wit, you muſt goe through a Sea of troubles: And how then, you ſhall come to an hauen of reſt; that ſo, when any troubles do come on you, they may not trouble you, like other men, who looke not for their troubles, nor knowe not where to hauehave a remedie againſt their troubles. Thus you hauehave heard the Analyſis; now marke the ſum & parts. The ſum ſets down the ſtate or condition of the righteous. The parts are two. The firſt doth note out his miſerie. The ſecond, his deliuerance from his miſerie. His miſerie is deſcribed out two wayes. Firſt, by the nature or quality of it. Then ſecondly, by the magnitude or quantitie of it. The nature, or qualitie, in this word, Troubles. The magnitude or quātitie, in the other word, Many. Many are the troubles of the righteous. His deliuerance from his miſerie, containes two branches vnderunder it. The firſt is the perſon, who doth deliuer him. The ſecond is the thing, from which he is deliuered. The perſon that doth deliuer him, is the Lord. The thing from which hee is deliuered, are all his troubles: but the Lord deliuereth him out of all his troubles. Now of theſe in order.

But before I beginne with them, becauſe the whole, Tſaddik.and eueryevery part, doth concerne the Righteous: and whatſoeuer is now to be ſpoken, muſt hauehave a ſecret relation vntounto them; neceſſitie and opportunitie doe require of mee, that I ſhould ſpeake a fewe words concerning them. Yet ſpeaking of the righteous, I will not ſpeak of all the things which doe belong to the Righteous. There are foure queſtions, which may iuſtly be moued cōcerning them. The firſt is, whether there bee any righteous perſons in all the world, yea or no: Seeing Iohn doth teach vsus, that the whole worlde doth lye in wickednes. aIohn. 5.19.The ſecond is, that if there bee any, who they be: and what they are. The third is: How and by what meanes, they that bee, and are, are made Righteous, ſeeing all by nature are corrupt, and vnrighteous, according to Chriſtes wordes, when hee ſaith: That which is borne of the fleſh, is fleſh. bIohn. 3.6.The fourth and laſt is, by what tokens or ſignes, they that are, and are made righteous, may be knowne from other men, conſidering that they doe liue amongſt others, like men. If I ſhould be long in the opening of theſe things before you, I muſt hauehave a large time to open them vntounto you. But now ſeeing that I muſt meaſure my ſpeech, by the meaſure of the clock, in running his houre, you muſt giuegive mee leaue to runne ouer theſe pointes, and rather to point at them, then in any point to dwel vponupon them. Wherfore referring all theſe matters rather vntounto your owne priuate meditation, then purſuing any one of them, by any long declaration. Thus I ſhut vp all in a fewe words, as followeth.

1. Though the whole world doth lye in wickednes, yet there are righteous perſons in the world: for as the word foreign, or world, there, in that place of Iohn, doth not note out all men, which are in the world, but the wicked onelyonly, who are the greateſt part of the world, and who alſo are ſcattered ouer all the world, beeing as it were, a world of it ſelfe: So the ſcripture elſe-where doth witnes in many places, that the Lord hath ſome Righteous perſons ſtill here in this world, howſoeuer this world be not worthy of them.

cHeb. 11.28.Such an one was Noah, of whome it is ſaid, That hee was a iuſt and vpright man; and one that walked with GOD: dGeneſ 6.9.Such an one was Iob, of whom it is ſaid, that hee was an vpright and iust man, one that feared GOD, and eſchewed euill: eIob. ….1.Such an one was Lot; of whome it is ſaid, That hee being righteous, and dwelling among the Sodomites, in ſeeing and hearing them, vexed his righteous ſoule from day to day, with their vnlawfull deedes. f2. Peter 2.8.Such an one was Zacharie, and his wife Elizabeth: of whō it is ſaid, that both were iuſt before GOD, and walked in all the commandements & admonitions of the Lord, without reproofe. gLuke. 1.6.Such an one laſtly, is eueryevery faithful man and woman, vponupon the face of the earth: Of whome it is ſaide, The Righteous doe louelove thee.hCant. 1.3.

2. Thoſe that are righteous, and ſuch as are purged from their ſinnes, wherewith they are naturally defiled, and are qualified alſo with new and heauenly graces, to doe ſuch things as are well pleaſing vntounto the Lord: They are not only clenſed from their filthineſſe, but are renued alſo, according to the image of God, to walke in his commandements. Surely whoſoeuer faileth in either of theſe, commeth too ſhort of being righteous. For both muſt be ioyned together, in all thoſe, that will be righteous. Agur ſpeaketh of the former, whē he ſaith, There is a generation, that are pure in their owne concey…, & yet are not waſhed from their filthineſſe. iProu. 30.12.And Iohn the Apoſtle doth make mention of the latter, in theſe words, Little children, let no man deceyue you, hee that doth righteouſneſſe, is righteous, as hee is righteous: hee that committeth ſinne, is of the diuell, and ſo foorth.k1. Iohn. 3.7.8.

3. The meanes whereby men are made righteous, is two-fold. The one is by Iuſtification, and the other by Sanctification. For there is a righteouſnes of Iuſtification, and a righteouſnes of ſanctification: the one (as it were) to make vsus righteous before God; the other, to make vsus righteous before men. The firſt of theſe is without vsus: the ſecond is within vsus. That which is without vsus, is from Chriſt; and that which is within vsus, is from the ſpirite. The former of theſe, which is the righteouſnes of Chriſt, is apprehended of vsus by faith, and made our owne by Imputation. The latter of theſe, which is the righteouſnes of the ſpirit, is poſſeſſed of vsus by louelove, & made our owne by inheſion. Now both theſe righteouſneſſes muſt concurre to make a man truly righteous to ſaluation, as they did in the Corinthians: of whō we read thus; And ſuch were ſome of you, but yee are waſhed, but ye are ſanctified, but ye are iuſtified, in the Name of the Lord Ieſus, and by the ſpirit of our God. l1. Cor. 6.11.And ſurely where both theſe are, there may men and women truely be called righteous, though that ſinne doth ſtil remaine, and dwell within them. Firſt, becauſe one manner of righteouſnes is in them, in a full perfection, euen the righteouſneſſe of Chriſt, which is imputed and applyed vntounto them by their faith. Then ſecondly, becauſe an other manner of righteouſnes is in them, in the operatiue beginnings of it, euen the righteouſnes of the ſpirit, who doth worke daily within them, and labour to renue them more and more, according to Gods image, wherein they were created at the firſt.

The markes or ſignes, by the which the righteous may bee knowne from others, are chiefly foure. The firſt is, by the Generalitie of their obedience. For eueryevery righteous man (who is righteous indeed) hath a care of the whole courſe of his life, and lookes reſpectiuely to all the commandements of God. He doth not take libertie in any one ſinne, but ſtriueth to auoyd all ſinnes, nor omitteth one good duty, but endeuoureth to performe all good duties. He is not like to Naaman the Syrian, who profeſſed the true God of Iſrael; and promiſed to ſerue and worſhip him alone; yet deſired to be borne withall, for one ſpeciall ſinne: which was, to be in the houſe of Rimmon; m2. King. 5.and there to vphold his Maſter, leaning on his hand, and to bowe before that Idoll, whome hee did worſhip. Neither is hee like to Herod, who feared Iohn the Baptist, reuerenced him, heard him gladly, and did many things after his teaching; but yet hee kept ſtill his brothers wife, and would not put her away, according to Gods commandement. nMat. 16.18.But hee is like to Ioſiah, who turned to the Lord with all his hart, and with all his ſoule, & with all his ſtrength, according to all the law of Moſes. o2. King 24.25.And vntounto Zacharie, and Elizabeth, who were iuſt before God, and walked in all the commaundements and ordinances of the Lord, without reproofe. pLuk. 1.6.And no maruell. For he doth know full well, that whoſoeuer ſhall keepe the whole Lawe, and yet faileth in one point, hee is guiltie of all. q… 2.10.That a ſhippe, though it be ſound in all partes, ſaue one, and leaketh in no place ſaue onelyonly one: yet it may be drowned by meanes of that one. That the walles of a Citie, though they be ſtrong and well fortified in all places ſaue one, and hauehave no breaches in them, ſaue only one: yet they may be taken of the enemy by means of that one. That laſtly, a bird, though it be free in all members ſaue one, and be tyde in no member, ſaue onelyonly one, whether legge, or wing, yet may be held faſt, by meanes of that one. Hereof is it, that he doth labor to purge himſelfe from all filthineſſe of the fleſh and ſpirit, and to grow vp vntounto full holineſſe in the feare of God, according to Paules exhortation to the Corinthians.r2. Cor. 7.1.

2. The ſecond is, by the end wherevnto all their works or deeds do tend. For eueryevery righteous man, (who is righteous indeed) hath a ſpeciall eye vntounto the praiſe and honour of his God, in all things which he doth take into his hands, according to our Sauiours ſaying; Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in heauen. sMat. 5.16.And after the Apoſtles rule, when he ſaith, Whether yee eate or drinke, or whatſoeuer elſe ye doe, doe all to the gory of God.t1. Cor. 10.31

Surely, though men practiſe neuer ſo many good works, yet if in doing of them, they propound not this ende vntounto themſelues, they are not to be accounted righteous men: no more then he is to be eſteemed a good Archer, which can draw a ſtrong Bowe, hath a faire looſe, and doth ſhoote farre, and yet alwayes ſhootes a great way off from the marke. In this regard, the Scribes and Phariſies in the dayes of our Sauiour, were not accounted by him in the number of righteous men, but ſtiled rather of him, by the name of Hypocrites, becauſe all that good, which they did at any time, was not for Gods glory, but for their owne praiſe, that they might be ſeene of men. They did faſt, and pray, and giuegive almes, but all was for to hauehave a name, & a commendation of the world. uMat. 6.….In like ſort the Papiſts faile in this point, now in our dayes. For they doe all their good works in a manner to merite thereby, like to hyred ſeruants, and labourers, who worke for their wages, and would doe little or nothing for their Maiſters, vnles they might be well paide for their paines. But Chriſtians muſt acknowledge themſelues not to bee ſeruants, but children, and not children of the bond-woman, but of the free-woman; and that they ought of duety to ſerue the Lord, all the dayes of their liues, though they ſhould receyue nothing for their labour. Doubtleſſe in all our workes wee muſt ſeeke his glorie: and if he beſtow any reward vponupon vsus, we may take it as an vndeſerued gift of his bountifull goodneſſe. For when wee hauehave done all that wee can doe, or which is enioyned vponupon vsus, we muſt confeſſe, that wee are vnprofitable ſeruants.xLuke. 17.10.

True it is, that righteous perſons hauehave ſome hypocriſie and vaine glorie mingled with ſinceritie in their beſt actions, and doe ſome things as wel for their own praiſe, as Gods glory: yet if their ſinceritie preuaile ouer their hypocriſie, they loſe not the name & dignitie of righteous perſons. For as the philoſopher teacheth, concerning elementarie bodies, that they are not made of one element onelyonly, but of all foure, yet hauehave their names of the predominant element: And as the phyſitions ſay, of the humors in mans body, that although they be not pure, but mixed one with another, yet eueryevery one doth carrie the name of that humor, which doth moſt abound: So may we ſay (and that truely too) of the generall conuerſation and the particular actions of men, that if in them they ſeeke more the glorie of God, then their owne praiſe, pleaſure or profit, they are truely righteous; though imperfectly righteous. The third is by their perſeuerance in righteouſnes. For eueryevery righteous man (who is righteous indeed) will continue in his righteouſnes vntounto the end. Hee will not begin onelyonly well, but he wil end alſo wel. He is not like vntounto the ſnaile, that puſheth out a long paire of hornes, which being touched neuer ſo little, goe in againe. Neither is his righteouſnes like a morning cloud, or as a morning deaw, which is dryed vp quickly, and vaniſheth away, ſo ſoone as the Sunne aſcendeth on high. But hee is rather like vntounto the tree, that neuer fadeth, but beareth fruite ſtill. And his righteouſnes is like to the Iuie, that is alwayes greene, though the Sunne parch it: to the Diamond, that is alwayes hard, though the hammer beat it: & to the good vine, that is always growing, thogh the knife cut it. Whoſoeuer is borne of God (ſaith S. Iohn) ſinneth not, for his ſeede remaineth in him: neither can he ſinne, becauſe he is borne of God. x1. Ioh. 3.9.And ſurely, true and ſauing righteouſneſſe is one of thoſe gifts of God, which are without repentance. yRom. 11.29.It cannot be loſt fully & finally: Thoſe which turne frō their righteouſnes, & commit iniquitie, ſhall not liue: their former righteouſnes ſhalbe forgotten, and they ſhall dye in their ſinnes, which they hauehave committed. zEzek. 18.24.He onelyonly, which continueth righteous to the end, ſhall be ſaued. aMat. 10.22Wherfore as God neuer ceaſeth to beſtow bleſſings vponupon vsus, ſo let vsus neuer ceaſe to doe ſeruice vntounto him: for proemium aeternum, aeternam requirit ſeruitutem: a continuall reward, doth require a continuall ſeruice. Doubtleſſe the Heauens aboue vsus, the earth vnderunder vsus, the beaſts about vsus, and our people with vsus, doe daily crie vponupon vsus, for the performance of this dutie by vsus; for they all ſerue vsus euermore, and howſoeuer we doe abuſe them often in their ſeruice, yet they do continue therin ſtill, and neuer giuegive it ouer. Let this then bee the concluſion of this point, that howſoeuer wee hire ſeruants but for a yeare, and take Apprentices but for ſeuen or eight yeares, yet muſt wee our ſelues ſerue the Lord our God, for all our yeares, and that in holines and righteouſnes, all the dayes of our liues, bLuk. 1.17.doing as Paul did, when he ſaid, Brethren, I count not my ſelfe, that I hauehave attained vntounto it, but one thing I doe, I forget that which is behinde, and endeuour my ſelfe vntounto that which is before, and follow hard towards the marke, for the price of the high calling of God in Chriſt Ieſus.cPhil. 3.13.14.

The fourth and laſt is, by their affection to righteouſnes in others. For eueryevery righteous man (who is righteous indeed) will louelove righteouſnes as well in others, as in himſelfe: yea, hee will louelove all others in whom he beholdeth any ſeeds of righteouſnes. His delight will be in the Saints, that are on the earth, and in the excellent, according to Dauids example, in theſe words: My well-doing extendeth not to thee (ô Lord) but to the Saints that are in earth, and to the excellent, all my delight is in them. d….It is well obſerued by the Prophet in the fifteenth pſalme, and the fourth verſe thereof: That thoſe that ſhall dwell in Gods Tabernacle, and reſt in his holy mountaine, doe honour all ſuch as feare the Lord. You know, that he which loueth a childe for his fathers ſake (as Dauid loued Mephiboſheth, for Ionathans ſake,) loueth the father himſelfe better: So hee which loueth righteouſnes, for righteouſnes ſake, declareth thereby, that hee loueth righteouſnes it ſelfe farre better. Beſides this, a righteous man loueth righteouſnes ſo well, that hee will labour to make others as righteous as himſelfe. Dauid promiſed, that if the Lord would create in him a cleane heart, and renew a right ſpirit within him, and ſo referre him to the ioy of his ſaluation: hee would then teach his way vntounto the wicked, and vſe means to conuert ſinners vntounto him. ePſalm 51.13.And Peter, when he is conuerted, muſt ſtrengthen his brethren. fLuke 22.32.Doubtleſſe as eueryevery thing ſeeketh to beget his like: ſo a righteous perſon ſeeketh to make an other righteous. And as fire cannot be ſmoothered, when once it hath taken holde in any place, and findeth matter ſufficient to worke vponupon, but will burne further and further, till it hath conſumed all before it: So true righteouſnes, wrought in the ſoule of one, cannot there bee ſuppreſſed, but will ſpread it ſelfe abroad, and worke vponupon others for their conuerſion. In one word then, hee which would be reputed righteous, and yet keepeth in all his righteouſnes to himſelfe, and doth not impart it vntounto others, may iuſtly bee ſuſpected to hauehave little or no ſound righteouſneſſe at all within him.

Thus farre for the perſon, of whome the Prophet doth ſpeake. Now let vsus come to the things, whereof hee doth ſpeake. The troubles (ſaith hee) of the righteous are many. By the word Troubles, you muſt vnderſtand, all ſuch things, as doe moleſt or diſquiet him. The Hebrew word is Ranghoth in the plurall number, Ranghoth.of Raughah, in the ſingular. And howſoeuer it be taken now and then, Adiectiuely, for that which is ſinfull or painefull, yet here it is put ſubſtantiuely, and doth note out Euils, or afflictions; not euils, as they are ſinnes, but as they are chaſtiſemēts. For euill is of 2. ſorts, the one is Malum Culpae, and the other is malum paenae; the one the euill of ſinne, the other is the euill of puniſhment. And well may euils or afflictions be called Troubles, euen of the effects of them, becauſe they are wont to trouble ſuch as hauehave them. You ſee now the meaning of the words, the doctrine ariſing from them is this. That good men and good women ſhall hauehave troubles heere in this world. Looke how many will truely feare the Lord, and taking hold of Chriſt Ieſus by a liuely faith, will carefully endeuour to walke in Gods commandements; to the ende of their dayes, they ſhall hauehave croſſes and troubles, there afflictions & tribulations do belong to them, and they ſhall be ſure to hauehave their portion therein. So much may we gather out of Eſayes words, when hee ſaith, Behold, I and the children (meaning the true members of Chriſt, that were willing to heare & obey the words of God, wherof he ſpake before) whome the Lord hath giuen me, are as ſignes and wonders in Iſrael, by the Lord of Hoſt, which dwelleth in mount Sion. gEſay, 8.18.So much we may gather out of Ieremies words, when hee ſaith, Heare I pray you, all people, and behold my ſorrow, (ſpeaking of the church of God vnderunder his owne perſon) My Ʋirgines and my young men are gone into captiuitie. I called for my Louers but they deceiued mee, my Prieſts and mine elders periſhed in the city, while they ſought their meate to refreſh their ſoules. Behold ô Lord, how I am troubled:my bowels ſwell, mine heart is turned within me, for I am full of heauines, the ſword ſpoyleth abroad, as death doth at home. They hauehave heard, that I mourn, but there is none to comfort me; all mine enemies hauehave heard of my trouble, & are glad, that thou haſt done it. hLament. 1.18.19 20 21.So much we may gather out of Zacharies words, when he ſaith, Ariſe ô ſword vponupon my Shepheard, and vponupon the man that is my fellow, ſaith the Lord of Hoaſts, ſmite the ſhepheard, and the ſheepe ſhalbe ſcattered, & I will turne mine hand vponupon the lettle ones. And in all the Land, ſaith the Lord, two parts therein ſhall bee cut off, & dye: but the third ſhall be left therein: And I will bring that third part through the fire, and will fine them, as the ſiluer is fined: and will trie them, as the gold is tryed. They ſhall call on my Name, and I will heare them: I will ſay, It is my people, and they ſhall ſay, the Lord is my God. iZach. 13.7.8.9.So much we may gather out of Chriſts words, when he ſaith: Behold (ſpeaking to his diſciples) I ſend you as ſheepe in the mids of wolues. Beware of men, for they will deliuer you vp to the councels: & will ſcourge you in their Synagogues: And the brother ſhall betray the brother to death; and the Father the Sonne; and the Children ſhall riſe againſt their Parents, and ſhall cauſe them to die. And yee ſhall be hated of all men for my Name. kMat. 10.16.17.18.21.22.So much wee may gather out of Paules wordes, when hee ſaith, For wee are made a gazing ſtocke vntounto the world, and to the Angels, and to men, vntounto this houre, we both hunger and thirſt, and are naked, and are buffeted, and hauehave no certaine dwelling place, and labour, working with our own hands: we are reuiled, and yet we bleſſe: wee are perſecuted, and ſuffer it: wee are euill ſpoken of, and we pray: wee are made as the filth of the world, 1. Cor. 4.9.1.the off-ſcowring of all things vntounto this time. So much laſtly may wee gather, (to omit many other places) out of Dauids words, when he ſaith, hauehave mercy vpō meô Lord for I am ī trouble, mine eye, my ſoule & my belly, are conſumed with griefe. For my life is waſted with heauineſſe, & my yeares with mourning; my ſtrength faileth for my paines, and my bones are conſumed. I was a reproach among all mine enemies, but especially among my neighbours, and a feare to mine acquaintance, who ſeeing mee in the ſtreete fledde from mee, I am forgotten, as a dead man out of minde. I am like a broken veſſell: for I hauehave heard the rayling of great men: feare was on eueryevery ſide, while they conſpired together againſt me, and conſulted to take my life. mPſalm. 31.9.10.11.Obiect. But what may the cauſes heereof bee? Is it becauſe they are more baſe then others, by their ſtocke and parentage? Anſw. No: For in that reſpect, they are the honourableſt perſons in all the world: as beeing begotten and borne, not of mortall, but of immortall ſeed, euen of GOD himſelfe: nIoh. 1.13.Is it, becauſe they are more wicked then others, by their workes, and wayes? No: for in that reſpect, they are the holieſt perſons in all the world: as beeing waſhed from their ſinnes, oReu. 1.5.and as hauing their conuerſation aboue in the heauens themſelues. pPhil. 3.20Is it, becauſe they are more deteſtable in the eyes of God then others, by their eſtate and condition? No: for in that reſpect they are the deareſt qProu: 15.9. Acts 10 …5. Ioh. 14.23.perſons vntounto him in all the world: as being incorporated into the body of his Sonne, and made his children by adoption. rEpheſ. 1.4.5.Is it becauſe they are more beggarly then others by their portion of goods and inheritance here below? No: for in that reſpect they are the richeſt perſons in all the world, if not by profeſſion, yet by right, as beeing the heires of all things; yea, coheyres with Chriſt, of eueryevery thing. sRom. 8.17.So that a man may ſay to them, as Paul did to the Corinthians, in theſe words, Let no man reioyce in men: for all things are yours: whether it be Paul, or Apollos, or Cephas, or the world, or life, or death, whether they bee things preſent, or things to come, euen all are yours. t1. Cor. 3.21.22It is, becauſe they are more troubleſome then others, by their quarrelſome contentions and brawlings? No: for in that reſpect they are the quieteſt perſons in all the world: as turning their ſpeares and ſwords into mattocks and ſythes, vEſal. 2.4.and as going like ſheepe to the ſlaughter-houſe, to bee ſlaine of others themſelues. wRom. 8.36.So that a man may ſay moſt truely, as Eſay hath-it in his propheſie, that in the mount of the Lord, there is no hurt done. xEſay. 11.9Is it, becauſe they are more careleſly attended vponupon for defence, then others by their place and calling? No: for in that reſpect they are the ſafeſt perſons in all the world: as hauing the Angels of heauen aboue them for their guard, yPſalm. 91.11.and the almighty himſelfe for their protection. zPalm. 125.2.Is it laſtly, becauſe they are more fruitles then others by their idlenes and want of care to doe men good? No: for in that reſpect they are the profitableſt perſons in all the world: as being full of good workes, and doing good vntounto all men. aIob 29.120. Acts. 9.39. Acts, 10.2.So that many doe fare the better for their ſakes. As Laban did for Iacobs ſake. bGeneſ. 30.27.Potiphar for Ioſephs ſake: cGen. 39 5.the Iſraelites for Moſes ſake. Zoar dExod. 32.14.for Lot ſake: eGen 19.21.& the marriners for Pauls ſake. fActs. 17.24.You ſee then, that it is not for any of theſe cauſes: nay, for theſe cauſes a man may wonder, why they hauehave any troubles at all: ſeeing thus that they are the honourableſt, the holieſt; to God, the deareſt: in right to all things the richeſt; by a ſweete courage, the quieteſt; through angels protection the ſafeſt; and to men of the world, the profitableſt perſons that are in the world: a wonder I ſay may be made, why they ſhould hauehave any troubles at all.

Reaſ. But the cauſes are euident, and they are theſe. Firſt, becauſe God in louelove will correct them. Secondly, becauſe the diuell in malice will aſſault them. And thidly, becauſe the world in hatred will purſue them. How God in louelove will correct them, you may read in the Prouerbs, in the Hebrews, and in the Reuelations. In the prouerbs in theſe words. My ſonne, refuſe not the chaſtening of the Lord, neither be grieued with his correction, for the Lord correcteth him whom he loueth, euen as the father doth the childe, in whom he delighteth. gProu: 3.11.12In the Hebrews in theſe words. My ſonne, deſpiſe not the chaſtning of the Lord, neither faint, when thou art rebuked of him; for whom the Lord loueth he chaſteneth, and he ſcourgeth eueryevery ſonne that he receiueth. hHeb. 12.4.6.In the Reuelations, in theſe words, As many as I louelove, I rebuke, and chaſten, be zealous therefore and amend.iRom. 3.20,

The ende that God doth aime at in correcting his, is alwayes good. In reſpect of them it is twofold. The one is principall: the other is ſubordinate, ſeruing to that principall. The principall, is their ſaluation, according to Pauls ſaying, in theſe words: For this cauſe many are weake, and ſicke among you, and many ſleepe: For if wee would iudge our ſelues, we ſhould not be iudged: but when wee are iudged, we are chaſtned of the Lord, becauſe wee ſhould not be condemned with the world: k1. Cor. 11 31.32.The ſubordinate, ſeruing to the principall, is their Sanctification: accordingly as wee read in the Hebrues, in theſe words. For they verily (ſpeaking of the fathers of our bodies) for a fewe dayes chaſteneth vsus after their owne pleaſures; but hee (ſpeaking of God, the Father of our ſpirits, chasteneth vsus for our profite, that we might be partakers of his holineſſe. lHeb: 12.20.In which Sanctification of theirs, the Lord hath an eye, eyther to their ſinnes, or to their graces. To their ſinnes, either paſt, that they might repent for them: or preſent, that they might leaue them; or to come, that they might preuent them. To their Graces, eyther for the receiuing of them, that they might be fit to entertaine them: or for the diſcouering of them, that they might appeare to the world: to the praiſe of the giuer, to the comfort of the poſſeſſor; and to the profite of the beholder: or for the exerciſing of them, that they might not ruſt by lying ſtill, like yron; or grow vnſauorie, like ſtanding-water; but gliſter like golde in the fire, and proſper like the tree by the riuers ſide.

How the Diuell in malice will aſſault them. You may finde in Iob, in Zacharie, in Mathew, in Marke, in Luke, in Paul, in Peter, and in the Reuelations. He tormented Iob, and ſpared not. mIob. 1. & 2.He ſtood at the right hand of Iehoſhuah the high Prieſt to reſiſt him: nZach. 3, 1.Hee tempted Chriſt in the wildernes. oMatt. 4.26.Hee ſet vponupon the Apoſtles, and winnowed them like wheate. pLuke. 22.31.Hee threw a young man often into the fire, and into the water, to deſtroy him. qMar. 9.22.Hee buffeted Paule, and was a pricke to him in the fleſh. r2. Cor. 1.2.7.Hee caſt out water after the Woman, like a flood to drowne her, and went and made warre with the remnant of her ſeede, which keepe the commandements of God, and hauehave the teſtimony of Ieſus Chriſt. sReu. 12.15.16.17.Beeing loſed out of his priſon, hee goeth out to deceiue the people which are in the foure quarters of the earth, euen Gog and Magog, to gather them together to battell againſt the Saints. tRou. 20.8.9.In a word, hee walketh vp and downe, like a roaring lyon, ſeeking daily whom hee may deuour.v1. Pet. 5.8.

How laſtly, the world in hatred will purſue them, you may ſee in the Pſalmes: in Obadiah, in Matthew, in Iohn, in Paul, and in the Reuelations. In the Pſalmes, in theſe wordes, Thou makeſt vsus to turne backe from the aduerſaries, and they which hate vsus, ſpoyle for themſelues. Thou giueſt vsus as ſheepe to be eaten, and doeſt ſcatter vsus among the Nations. wPſal. 144.10.11In Obadiah, in theſe words: For thy crueltie againſt thy brother Iacob, ſhame ſhall couer thee, and thou ſhalt be cut off for euer. When thou ſtoodeſt on the other ſide, in the day that the ſtrangers carryed away his ſubſtance, & ſtrangers entred into his gates, & caſt lottes vponupon Ieruſalem, euen thou waſt as one of them. xObad. 10.11.In Mathew, in theſew words, Beware of men, for they will deliuer you vp to the councells, & will ſcourge you in their Synagogues. And the Brother ſhall betray the brother to death, and the Father the Sonne: and the children ſhall riſe againſt theyr parents, and ſhall cauſe them to die. And yee ſhall be hated of all men for my Name. yMatt. 10.17.21.22.In Iohn, in theſe words, If you were of the world, the world would louelove his owne: but becauſe you are not of the world, but I hauehave choſen you out of the world, therefore the world hateth you. zIoh. 15.In Paul, in theſe words, aGal, 4, 29.But as then hee that was borne after the fleſh, perſecuted him that was borne after the Spirit. Euen ſo it is now. Laſtly, in the Reuelations, bReu. 20.9.in theſe words, And they went vp (ſpeaking of Gog and Magog, whom the diuel had gathered together like the ſand of the Sea) into the plaines of the earth, which compaſſed the tents of the Saints about, and the beloued City, but fire came downe from God out of heauen, and deuoured them.

Vſe. Wherefore trouble is no ſigne of of reiection, but rather a marke of Election. As the Apoſtle ſaith, If you endure chaſtening, God offereth himſelfe vntounto you, cHeb. 12.7.8as vntounto his ſonnes. For what Sonne is it whom the Father chaſteneth not? If therefore you be without correction, wherof all are partakers, then are you baſtards, and not ſonnes. To hell a man may ſaile with a forewinde, and meete with fewe or no troubles in his way, but not ſo to heauen.

When Iſrael was going to Aegipt, they met no foes: but when they came from Aegipt to go to Chanaan, they met with many. Lazarus had a bitter battell as it were in his way to heauen, when the rich Glutton ſayled ſmoothly to hell, with neuer a rub as it were in his way. Doubtleſſe as the pureſt corne is cleaneſt fanned: the fineſt gold is ofteneſt tried: and the ſweeteſt grape is hardeſt preſſed: ſo the trueſt Chriſtian is heauieſt croſſed: He is like the Oxe, alwayes held to the plough: but others, who are reprobates, are like the beaſts in a fatte paſture, deſigned to the ſlaughter-houſe. Their iudgement then is erroneous, who brand them with the blacke coale of reprobation: that are ſcorched often with the hote beames of tribulation. Let their credit and authority be as great for wiſedome and for pietie, as euer the credite of Eliphaz, Bildad, and Zophar was: yet they are to bee cenſured of vsus, in this point, and their iudgement to be valued of vsus not worth a point, as they and theirs were of God, dIob. 42.7.for condemning Iob for his troubles, who was a man more excellent then themſelues, and eIob. 42.8.dearer vntounto the Almightie, then any of them.

Secondly, out of this we may learne, not to bee aſhamed of all ſuch, as are heere in this world, in troubles, and afflictions, ſeeing good men and good women are ſubiect therevnto; but rather to make much of ſuch, and to regard them aboue others; as wee are aduiſed for to doe, both by precept, and by patterne. By precept, fHeb. 2, 13, 3.in the Hebrews, in theſe words; Remember them that are in bonds, as though you were bound with them, and them that are in affliction, as if you were alſo afflicted in the body. gHeb: 10.32, 33 34By pattern, in the ſame book, whē he ſaith, Now call to remembrance the dayes that are paſſed, in the which, after you had receiued light, you endured a great fight in afflictions, partly while you were made a gazing ſtocke, both by reproches and afflictions, and partly, while you became companions of them which were ſo toſſed too & fro. For both you ſorrowed with mee for my bonds, and ſuffered with ioy the ſpoyling of your goods, knowing in your ſolues, how that you hauehave in heauen a better, and an enduring ſubſtance.

Thirdly, from hence wee may ſee, that righteous perſons doe ſtand in neede of helpe and fauour from others, conſidering thus, that their eſtate is full of troubles: Prayers are to bee made vntounto God for them, as they were for Peter, when hee was in priſon. hActs, 12.5Money is to be conferred vponupon them, as it was vponupon the brethren in Iudea, when there was a great famine amongſt them, in the dayes of Claudius Caſar. iActs 11, 99.Comfort muſt be miniſtred vntounto them, as it was vntounto the inceſtuous Corinthian, whē he was deiected with too much ſorrow for his ſinne. k2. Cor. 2.7.Laſtly, heauenly exhortatiōs muſt be made amongſt them, as they were amongſt the Saints of Lyſtra, Iconms, and Antiochia, when Paul and Barnabas came to confirme, and to exhort them to continue in the faith.lActs 14.22.

Finally, out of this place wee gather, that looke how many of vsus, as doe intend to be righteous, wee muſt prepare our hearts for troubles, and not be diſmaide at the ſame, when they fall vponupon vsus; as though ſome ſtrange thing did happen vntounto vsus, according to Peters words, when he ſaith; Deerly beloued, thinke it not ſtrange concerning the fierie triall, which is among you to proue you, as though ſome ſtrange things were come vntounto you; but reioyce, in aſmuch as you are partakers of Christs ſufferings, that when his glorie ſhall appeare, you may be glad and reioyce. m1. Pet. 4.12.13.Wherefore my beloued brethren, prepare your hearts for troubles, and looke for them eueryevery day. Behold, as wee muſt prepare for warre, when wee heare of the comming of our enemies: and as wee muſt prepare for a ſhelter, when wee ſee the comming of a ſtorme. Like as Noah prepared an Arke againſt the comming of the flood. So in wiſedome muſt we prepare for the comming of our troubles, that ſo when they doe come, they may either not trouble vsus at all, or elſe trouble vsus but a little. Now the meanes of preparation ſtandeth chiefly in the meditation of three points. The firſt is of the neceſſitie of troubles, how they will and muſt come, doe man what he can to the contrary: As our Sauiour ſaid to Peter, When thou waſt young, thou girdedſt thy ſelfe, and walkedſt whither thou wouldeſt, but whē thou ſhalt be old, thou ſhalt ſtretch forth thine hands, and an other ſhall guide thee, and leade thee whither thou wouldest not. nIoh, 11.18For praemonitus, praemunitus, hee that is fore-warnde, is fore-armde: afflictions are lightned in the expectation. Hereof was it, that Chriſt did foretell his diſciples, how they ſhould be entertained heere in this world: oMat. 10, 16.17and did ſhewe Paul how many things he was to ſuffer for his Names pActs. 9.16ſake.

The ſecond is, of the vtilitie of troubles, how they will bring great profite to them who are exerciſed therewith. And theſe profites are chiefly foure: whereof two doe concerne this life, and other two the next life. Thoſe two which doe concerne this life, are holineſſe & credit. Holines is wrought in man by afflictions, as we may read in the Hebrews, in theſe words: For they verily for a few dayes chaſtened vsus after their owne pleaſures, but he chaſteneth vsus for our profite, that wee might be partakers of his holineſſe: qHeb. 12.10.11.Now no chaſtiſing for the preſent ſeemeth to be ioyous, but grieuous: but afterwards it bringeth the quiet fruit of righteouſnes, vntounto them which are thereby exerciſed. It is an olde ſaying, and a true one, Crux pendentis, Cathedra docentis: the croſſe of the hanged, is the chaire of the learned. The Croſſe-houſe is the Schoole-houſe.

Surely Afflictions as they are foreign; ſo are they alſo foreign; as they are paſſions, ſo they are inſtructions: they are not only burdens vponupon vsus, but they are alſo good leſſons vntounto vsus: They are like the winde, which doth cleanſe the good graine, though it doth blow colde: and like the Fire, which doth purifie the bad golde, though it doth burne hote. Hagar was proud and blinde in Abrahams houſe, but in the wildernes ſhee is humbled, and begins to looke to the Lord. rGeneſ. 16.4.Iſrael learned not to mourne, vntill they were ſent to Babell. sPſalm. 137.10.Ionah ſleepe in the ſhippe, but walkes and prayes in the whales belly. tIona. 1. & 2. chapt.Manaſſes cares not for God at libertie, but ſeekes him out in the priſon. v2. Cron. 33.12Dauid went aſtray before he was afflicted, but then he learned to keepe Gods word. wPſalm, 119.67In a word, eueryevery Chriſtian is bettered by his troubles. His knowledge is ſounder then it was: His faith is ſtronger then it was: his hope is firmer then it was: his louelove is hotter then it was: his humilitie is lower then it was: laſtly, his goodneſſe in generall, is greater then it was: greater towards God, greater towards his neighbour, greater towards himſelfe, and greater towards all the creatures both great and ſmall.

As thus wee hauehave holineſſe by afflictions, ſo alſo hauehave we credit. Ʋnto you it is grace: For Christ (ſaith Paul,) that not onelyonly you ſhould belieue in him, but alſo ſuffer for his ſake. xPhil: 1.29.In the ſecond chapter of the Reuelation, and 13. verſe, it is recorded as a thing of great honor, that Antipas was ſlaine, as a faithfull martyr, in the Church of Pergamus, where Sathan had his throne. And the Apoſtles did take themſelues highly credited of the Lord, when he did count them worthy to ſuffer for his Names ſake. zActs 5.41.So that honour and reputation comes to men by all ſuch afflictions as they doe vndergo here in this world for Gods cauſe, and the confirmation of the truth. The other two profits, which doth concerne the next life, are theſe. Firſt, an aſſurance of glorie to come. For this is certaine; that if wee doe here ſuffer with Chriſt, wee ſhall heereafter raigne with Chriſt. aRom. 8.17. 2. Tim. 2.13. 1. Pet. 3.10.And therefore Iames doth ſay, Bleſſed is the man that endureth temptation: for when he is tryed, he ſhall receiue the crowne of life, which the Lord hath promiſed to them that louelove him. bIam 1.12.Secondly, an increaſe of glorie to come. For (as Paul doth teach vsus) our light affliction, which is but for a moment, cauſeth vntounto vsus a farre more excellent and an eternall weight of glorie. c2. Cor. 4.17.So that the more troubles that wee doe here endure for our God and his lawes, the more and greater will our glory be at the laſt, when we ſhall be rewarded according to our workes.d2. Cor. 5.10.

The third and laſt meanes of preparation for troubles, is the conſideration of the multiplicitie of thoſe promiſes which God hath made vntounto vsus in his word, about our troubles, which promiſes are chiefly three. The firſt is, that hee will lay no more vponupon vsus then wee can beare: according to Pauls words, when hee ſaith, There hath no temptation taken you, but ſuch as appertaineth to man: and God is faithfull, which will not ſuffer you to bee tempted aboue that you be able, but will giuegive the iſſue with the temptation, that you may bee able to beare it. e1. Cor. 10.13.The ſecond is, that he will deliuer vsus frō that which he doth lay vponupon vsus, according to Dauids words; whē he ſaith, As the mountains are about Ieruſalem, ſo is the Lord about his people, from hence forth, and for euer. For the rod of the wicked ſhall not reſt on the lot of the righteous, leaſt the righteous put forth their hand vntounto wickednes. fPſal. 125.2.3.The third and laſt is, that hee will turne that which he doth lay vponupon vsus, and from which he will deliuer vsus, vntounto our good in the ende: according to the Apoſtles words, when he ſaith, Alſo we knowe that all things worke together for the beſt vntounto them that louelove God, euen to them that are called of his purpoſe. gRom. 8.28.Thus by the contemplation of the neceſſitie of troubles, of the vtilitie of troubles, and of the multiplicitie of the promiſes, which God hath made vntounto vsus about our troubles; you may make your ſelues ſtrong, and prepare your hearts againſt all your troubles. And ſo I leaue the firſt branch of the miſerie of the righteous, which doth concerne the nature or qualitie of it, and come to the ſecond, which dooth reſpect the magnitude or quantitie of it.

Many are the troubles (ſaith the Prophet) of the Righteous. The word which is here tranſlated Many, Rabboth.in the Hebrew tongue is Rabboth, and it coms of the verb Rabab, with ſignifieth to multiplie or to increaſe. Some there are, who read it thus, Great are the troubles of the righteous. True it is, that the word Rab and Rabbah, whereof come Rabin and Rabboth in the plurall, doe ſignifie now and then that which is great: but yet you muſt know, that it is but ſeldome, and that for the moſt part it is taken onelyonly for that which is much, or many, and ſo is it here. For the Prophets meaning is, that there is a generalitie of croſſes, and a plurality of troubles, that doe belong to the righteous. Doct. Where hence ariſeth this doctrine, that the afflictions or calamities, wherevnto the children of God are ſubiect, are many and diuerſe. Many and diuerſe, 1. for the perſons, from whome they come. 2. For the meanes through which they come. 3. For the times wherein they come. 4. For the ſortes by which they come. 5. For the ports to which they come. 6. Laſtly, for the effects which they bring at their comming. The perſons from whom troubles doe come, are many and diuerſe. Firſt and foremoſt, there is GOD the Father, the Sonne & holy Ghoſt. Secondly, there is the diuell and his angells. Thirdly, there is the world, and all vngodly perſons who are in the world, that are almoſt infinite in number, beeing as the ſand of the Sea. hReu. 20.8.The meanes through which troubles doe come, are many and diuerſe: For they come ſometimes through the meanes of our Children: ſomtimes through the meanes of our ſeruants: ſomtimes through the meanes of our friends: ſometimes through the meanes of our enemies: ſometimes through the meanes of our Neighbours: ſomtimes through the meanes of ſtrangers: and ſomtimes laſtly, (to omit many other meanes,) through the meanes of our owne fooliſh or ſinfull wayes. The times wherein troubles doe come, are many and diuerſe. For ſometimes they come in the morning, ſometimes at noone, ſometimes in the euening, and ſometimes in the night: Sometimes in our infancie, ſomtimes in our childhood, ſometimes in our youth, ſometimes in our middle-age, ſometimes in our olde-age, ſometimes in our dotage. The ſorts by which troubles do come, are many and diuerſe. For ſome are the diſeaſes of the bodie, as the goute, the ſtone, the collicke, the ague, the feauer, the toothach, and the like.

Some are wants of outward things, as of houſes, Cattell, money, Apparell, Dyet, Friends, libertie, and the like. Some are loſſes of goods; as when a man is robbed of his money, of his plate, of his clothes, of his beaſts, of his ſeruants, of his children, and the like. Some laſtly (to paſſe ouer other ſorts) are the cōmon plagues of the world; as burnings by the fire, as drownings by the water, as infectings by the aire, as deuourings by the Sword, as deſtroyings by the peſtilence, as ſlanderings by the tongue, and the like. The parts to which troubles doe come are many and diuerſe. For ſomtimes they come vntounto the ſoule, & ſomtimes to the bodie, and ſometimes both to the ſoule and body together. Likewiſe in the bodie, they come now and then vntounto the head: now and then to the bellie: now and then to the backe: now and then to the ſtomack: now & then to the arms: now and then to the thighs: now and then to the legs: now & then to the feete: now & then to the hands: and now & then in a word, to all the ioynts and members of the body together. The effects which troubles do bring forth at their comming, are many and diuerſe. For ſomtimes they make men mery, and ſometimes againe they make them ſad: ſometimes they make them pray; & ſometimes againe they make them curſe: ſometimes they make them quiet, and ſomtimes againe they make them rage: ſomtimes in a word they make them the worſe, & ſomtimes again they make them the better. Thus the troubles of the righteous are many. Innumerable troubles (ſaith Dauid) hauehave cōpaſſed me. iPſalm. 40.12.The Church doth thus complain: They hauehave oftentimes afflicted mee from my youth, (may Iſrael now ſay) they hauehave oftentimes afflicted mee from my youth, but they could not preuaile againſt mee. The plowers plowed vponupon my backe, and made long ſurrowes. kPſalm. 129.1.2.3.And wee muſt (ſaith Paul and Barnabas) through many afflictions enter into the kingdome of God. lActs 14.22.foreign; through many compreſſions or twiſtings together of the Greeke word foreign doth import. For this cauſe afflictions are compared to waters, becauſe as one waue falleth vponupon another, ſo one trouble commeth after another. mPſalm. 42.7.I might make this more manifeſt vntounto you, by manifolde examples out of Gods word: as by the example of Iacob, of Ioſeph, of Iob, & others: but at this inſtant I will giuegive you inſtance only in two: namely, in Dauid and Paul, wherof the one is in the old Teſtament, and the other in the new. n1. Sam. 17.34.A lyon (you know) came to Dauid to deuoure him: a beare to teare him: o1. Sam. 17.41.a giant to kill him: p1. Sam. 20. & 21.a king to behead him: q2. ſam. 15.12.a ſonne to vnthroan him: r2. ſam. 20.10a ſubiect to reiect him: & many s2. ſam. 8.10.out-lādiſh princes to captiue or conquer him. Theſe were troubles, yea many troubles, but yet they were not all. For beſides theſe, you may reade, how his wiues were taken by the enemies, like priſoners; t1. ſam. 30.5.how his concubines were defloured openly like whores: v2. ſam. 16.22.how his children were defiled with inceſt and murder, like pagans: w2. ſam. 13.14.32.how his ſubiects were deſtroyed with peſtilence and famine, like beaſts: x2. ſam. 21.1.24.15.how his ſouldiers were vp in a mutinie for to ſtone him, like rebells: y1. ſam. 30.how his friends were in a confederacie againſt him, like traitors: zPſalm. 41.9. & 55.12.laſtly, how hee himſelfe was ſtrangely handled both in body and ſoule, by God himſelfe, like a caſt-away.aPſal. 38.2. and 32.4.

But to leaue him, and to come to Paul, in the 2. Epiſtle to the Corinthians, and 11. chapter, you may plainely ſee how manie his troubles were, by his owne report, who knew them beſt. He had many labors & many ſtripes. He was often in priſon: he was neere vntounto death many times. Of the Iews he receiued 5. times 40. ſtripes ſauing one. He ſuffered ſhipwrack 3. times. Night and day was he in the deepe Sea. In iournying he was often in perill of waters, in perill of robbers, in perill of his owne nation, in perill among the Gentiles, in perils in the citie, in perils in the wildernes, in perill in the ſea, in perils among falſe brethren. In wearines and painfulnes, in warchings often, in hunger & thirſt, in faſtings often, in cold and nakednes. Beſides the things which are outward, he was cumbred daily, and had the care of all churches. So that this is a cleere doctrine, that the troubles wherevnto the children of God are ſubiect, are many and diuerſe.

Reaſ. Now the reaſons thereof are theſe. Firſt, becauſe they hauehave many ſinnes. For ſinne is the generall and vniuerſall cauſe of all troubles. Man ſuffereth for his ſinne (ſaith Ieremy) in the Lamentations. bLam. 39.3.And fooles (ſaith Dauid) by reaſon of their tranſgreſſions, and becauſe of their iniquities are afflicted. cPſal. 107.17.You may ſee more of this at your leiſure, in Pſalm. 40.12. in Eſai. 57.17. in Lament. 1.22. and Iohn 5.14. God doth knowe that we are like dogges, who ſo long as they are hungry, they faſten their eyes vponupon their maiſter, but he no ſooner caſteth downe a cruſt or a bone, but they looke downward, & run after it, little regarding him who feedeth them.

So is it with vsus, ſo long as wee are kept vnderunder, wee looke vntounto the Lord our maiſter, and hauehave a reſpect to his commandements: but when we are full, and laden with fatneſſe, we ſpurne with the heele, and regard not the ſtrong GOD of our ſaluation. dDeut. 32.15.For this cauſe doth the Lord oftentimes ſend a deluge vponupon the face of our earthly pleaſures, and throwe vsus downe into the floods of teares: that ſo thereby hee might extinguiſh the heate of vnlawfull deſires within vsus, & clenſe the corruptions of our ſinfull liues, and all to this ende, that wee might not be condemned with the world, but might be ſaued at the day of iudgement: as the Apoſtle doth well obſerue in his epiſtle to the Corinthians, according to that which was quoted before, the firſt Epiſtle, the 11. chapter, and the latter ende of the ſame.

Secondly, becauſe they hauehave many enemies. For all the world doth hate them, and the diuell and his power is wholly bent againſt them, and ſo they will alwayes be working one miſchiefe or other, to ouerthrow them. Satan will neuer be quiet, but hee is compaſſing the earth too & fro at all times, eIob. 1.7.and goes about like a roaring lyon ſeeking euermore whom he may deuoure.f1. Pet: 5.8.

Thirdly, becauſe they hauehave many graces. For as God doth beſtow more heauenly gifts vponupon them, then vponupon all the world beſides: ſo he will hauehave theſe gifts of theirs to be tryed, and made knowne vntounto others, for the praiſe of his own Maieſtie who gaue them. They muſt bee beaten like ſpice in the morter, that they may ſmell the better all abroad. Paul muſt hauehave the bufferings of Satan to continue with him ſtill, becauſe hee had grace ſufficient to beare the ſame. My grace (ſaith God vntounto him) is ſufficient for thee. g2. Cor. 12.9.Surely in this reſpect he dealeth with vsus, as we are wont to do with our children. The ſtronger they be, the more and heauyer burdens doe we lay vponupon them: but the weaker, the fewer, and the lighter. The more able that we be to vndergoe troubles, the more will the Lord exerciſe vsus with troubles, but the feebler that we be to beare them, the fewer ſhall we hauehave.

Fourthly, becauſe they hauehave many bleſſings. For the more fauours that they doe receiue from the Almighty, the more are they ſpited at here in this wretched world: and the more doe the wicked oppoſe and ſet themſelues againſt them, to their vtter ruine and ouerthrowe, if it may be. Becauſe the Lord had reſpect vntounto Habel and to his offering, but vntounto Cain and his offering, he had no regard. Cain was exceeding wroth, and his countenance fell downe, and afterwards hee roſe vp againſt Habel his brother, and ſlewe him. hGeneſ. 4.4.5.8In like manner, becauſe Iſaac waxed mightie, and ſtill increaſed, till he was exceeding great: (for hee had flocks of ſheepe, and heards of Cattell, and a mightie houſhold,) therefore the Philiſtims had enuie at him: inſomuch that the Philiſtims ſtopped and filled vp with earth, all the wells which his Fathers ſeruants digged in his Father Abrahams time. And Abimelech the King alſo ſaid vntounto him, Get thee from vsus, for thou art mightyer then wee a great deale.iGeneſ. 26.13.14.

Fiftly, becauſe they hauehave many exerciſes of holy religion. For as Daniel was troubled and caſt into the lyons denne, becauſe he did pray vntounto the Lord his God, contrary to the edict of the king. kDan. 6.10.And as the Apoſtles were apprehended and throwne into priſon, becauſe they did preach in the Name of Chriſt, contrary to the charge of their gouernours, the high-prieſts, and others, lActs 5, 18.So all thoſe that ſhall bee bowed at any time, in the practiſe of holie duties, and be earneſt and feruent in ſetting forward the exerciſes of true religion, they ſhalbe ſure to be aſſaulted with manifold troubles here amongſt the ſonnes of men.

Finally, becauſe they hauehave many contentions in the world againſt ſinne for righteouſnes, and againſt the diuell for their God. For as the word of God is in their hearts like a burning fire, ſhut vp in their bones, which doe make them weary with forbearing, and vnable for to ſtay. mIer. 20.9.And as they doe teſtifie of the world, that the workes thereof are euill. nIob. 7.7.So the world and the diuell doe rage the more againſt them for the ſame. All were quickly vp in a tumult againſt Paul, when he ſpake againſt their idolatry, and by name condemned their goddes Diana. oActs. 19.25.The Iewes could not holde when Stephen layd to their charge their great impietie, but their harts braſt for anger, and they gnaſhed at him with their teeth: yea, they gaue a ſhowte with a loud voyce, and ſtopped their eares, and ran vponupon him all at once, and caſt him out of the citie, and ſtoned him. pActs. 7.54.And howſoeuer Herod did reuerence Iohn the Baptist, and heard him gladly, yet at the laſt hee did impriſon him, and cauſed his head to be cut off, becauſe hee told him of his faults, and ſaid vntounto him; It is not lawfull for thee to hauehave thy brothers wife. qMar. 6.18.Thus you ſee the reaſons why the troubles of the righteous are many. It is becauſe their ſinnes are many. It is becauſe their enemies are many. It is becauſe their graces are many. It is becauſe their bleſſings are many. It is, becauſe their exerciſes of religion are many. It is laſtly, becauſe their contentions againſt the world, the fleſh, and the diuell are many.

Ʋſe. The conſideration wherof is profitable vntounto vsus many waies. For firſt it may ſerue to comfort all ſuch as hauehave manifold afflictions and troubles here. They muſt not thinke the worſe of themſelues for the ſame, but rather the better. For the beſt of all commonly are moſt troubled, as we may ſee by the example of the Patriarchs, of the Prophets, of the Apoſtles, of the Euangeliſts, of the martyrs, yea of Chriſt himſelfe, who was to be deſpiſed, and to endure the ſhame of the croſſe, before he could be glorified. rHeb: 12.2.And therefore let vsus remember what our Sauiour doth ſay of this matter in the Goſpel according to Saint Matthew, in theſe words. Bleſſed are you, (ſpeaking to his diſciples) when men reuile you, and perſecute you, and ſay all manner of euill againſt you for myſake falſely. Reioyce & be glad, for great is your reward in heauen; for ſo perſecuted they the Prophets which were before you. ſMatt. 5.11.12.And let vsus alſo often thinke vponupon that which Iames hath in his Epiſtle, when he ſaith; My brethren, count it exceeding ioy, when you fall into diuers temptations, knowing that the trying of your faith bringeth foorth patience; and let patience hauehave her tIam. 1.2.3.4.perfect worke, that you may be perfect and entire lacking nothing.

Ob: But here it may be obiected, that a man may hauehave many troubles, and yet be the child of the diuell, according to Dauids ſaying: Many ſorrowes ſhall come to the wicked. vPſalm. 32.10.And according to that which is recorded in the Reuelation, in theſe words: And the fourth Angell powred out his viall on the Sunne, & it was giuen vntounto him to torment men with heate of fire, and men boyled in great heate, and blaſphemed the name of God, which hath power ouer theſe plagues: and they repented not to giuegive him glory: And the fift Angell powred out his viall vponupon on the throane of the beaſt, and his kingdome waxed darke, and they gnew their tongue with ſorrow, & blasphemed the God of heauen, for their paines and for their ſores, and repented not of their works.wRe. 16.8.9.10

An: It is true, but to make a difference, you muſt conſider three remarkeable points. The firſt is, the cauſe of their troubles. For the old ſaying is, Non poena, ſed cauſa facit martyrem: It is not the puniſhment, but the cauſe that doth make a martyr. Some are like to Iſmaell, of whom it is ſaide, He ſhall be a wilde man; his hand ſhall be againſt eueryevery man, & eueryevery mans hand against him. xGene…. 16.12Becauſe they trouble others, therfore they hauehave many troubles themſelues. But if any be railed vponupon for the Name of Chriſt, they are bleſſed: and all thoſe who ſuffer, not as a murtherer, nor as a thiefe, nor as an euill dooer, nor as a buſie-body, in other mens matters, but as a Chriſtian, they are happy, & need not to be aſhamed, but may glotifie God in that behalfe. y1. Pet. 4.14.15.16.The ſecond, is the manner of bearing their troubles. For righteous perſons doe quietly vndergoe the ſame, and bleſſe the Lord their God in the midſt thereof, ſaying with olde Ely, It is the Lord, let him doe what ſeemeth him good: z1. ſam. 3.18.With valiant Dauid, carry the Arke of GOD againe into the Citie, if I ſhall finde fauour in the eyes of the Lord, he will bring me againe, and ſhew mee both it, and the tabernacle thereof. But if he thus ſay, I hauehave no delight in thee, behold, here am I: Let him do to me as ſeemeth good in his eyes. a2. ſam. 15.25.26.And with patient Iob; Naked came I out of my mothers wombe, and naked ſhall I returne againe: the Lord hath giuen, and the Lord hath taken it: bleſſed bee the Name of the LORD. bIob. 1.21.But vngodly perſons doe breake out exceedingly, and not onelyonly ſeeke vnlawfull meanes to helpe themſelues in their troubles: as Saul reſorted to the witch of Endor, c1. Cor. 10.13.and many enquire at them that hauehave a ſpirit of diuination, and at the Sooth-ſayers, which whiſper end murmure, forſaking the liuing, to goe to the dead, and the Creator, to goe to the creature: dEſay. 8.19.But they alſo ſtorme and rage now and then like mad-men, and withdrawe all their truſt from the Lord the fountaine of all happineſſe, not praying vntounto his Maieſtie for ſuccour and helpe, but rather blaſpheming his glorious name, with their leaud & wicked tongues; as was obſerued a little before out of the Reuelations. The third and laſt is the ende, what fruit doth follow: vponupon their troubles. For the godly are bettered by them, but the wicked are not. Dauid & other righteous men receiued goodnes from them, as was proued before: but Saul and other vngodly wretches remaine ſtill in their ſinfulnes notwithſtanding them; yea by them they grow worſe and worſe, according to Pauls words, when he ſaith; Yea, and all that will liue godly in Chriſt Ieſus ſhall ſuffer perſecution. But the euill men and deceiuers ſhall waxe worſe and worſe, deceiuing, and being deceiued. eMi. 27.3.12.13.Whereunto agreeth that which the prophet Eſay hath in theſe words; they hauehave forſaken the Lord, they hauehave prouoked the holy one of Iſrael to anger, they are gone backward. Wherefore ſhould you be ſmitten any more? for you fall away more and more, the whole head is ſicke, and the whole heart is heauy. fEſay. 1.4.5.Now to conclude this point, if the cauſe be holy for which you ſuffer, if it be for God and a good conſcience, and not for your owne defaults or fooliſhnes: if ſecondly, you take your troubles quietly, and poſſeſſe your ſoules with patience in the midſt thereof, relying onelyonly vponupon God, and vſing no vnlawfull meanes for your helpe therein: if laſtly you be amended and made better by ſuch chaſtiſements as are laid vponupon you, ſo that now you doe become more deuout and religious in the whole courſe of your liues then euer you were before, you may aſſure your ſoules that your caſe is good, and thinke the better of your ſelues for theſe your troubles, and not the worſe. They muſt be ſo many pledges and ſeales to you of your euerlaſting happines.

Secondly, ſeeing the troubles of the righteous are many, righteous perſons hauehave neede of great patience, a little part or portion therof will not ſerue their turnes. And therefore let all thoſe who intend to be righteous indeede, endeuour to the vttermoſt of their power, to attaine to a good meaſure of patience, which is like a priuy coate vponupon the ſoule to ſaue it; a marble pillar in the houſe to vphold it; a ſtrong poſt vnderunder the tree to ſtay it: a pretious balme about the head to heale it: and a two edged ſword in the hand to defend it. Doubtles Sampſon neuer gained ſo much by his haire vponupon his head (and yet when his haire was on his head he did alwaies ouercome, and was neuer ouercome) as we ſhall gaine by patience to helpe vsus in all our troubles. For this will be a generall ſalue to vsus for all our ſores, and as the lid about the eye is made to ſhut and open to ſaue the eye, ſo this is placed in our ſoules by the Lord, to guard and keepe our ſoules. For as a light burden borne at the armes end, weigheth heauier by much, then a burden of treble weight, if it be borne vponupon the ſhoulders, which are made to beare. So if a man ſet impatience to beare his croſſe, which is not fit to beare, it will ſtart and ſhrinke, and let the burden fall on his head, like a broken ſtaffe, which promiſeth to helpe him ouer the water, and leaueth him in the ditch. But if you put it to patience, and ſet her to beare it, which is appointed to beare, ſhe will vndergoe it, and carry it away as nothing. For ſhe is like the harty ſpies, that came from Canaan, and ſaide; Surely, the Lord hath deliuered into our hands all the land, for euen all the inhabitants of the countrey, faint becauſe of vsus. gIoſhua. 2.2….Or like to Caleb, that ſtilled the people before Moſes, and ſaid, Let vsus goe vp at once, & poſſeſſe it. For vndoubtedly we ſhall ouercome it. hNumb. 13.31So patience doth euermore hart vsus on againſt all troubles that may bee, and perſwade our hearts that wee ſhall ouercome them well enough in the end. She doth tell vsus, that it is nothing to faſt, nothing to watch, nothing to read, nothing to labour, nothing to be enuied, nothing to be ſlandered, nothing to be buffeted, nothing to bee impriſoned, nothing in a word to be racked, or to be put to death for the Lords cauſe. Shee doth aſſure vsus, that we ſhalbe more then conquerorstherin, according to Pauls words, in his epiſtle to the Romanes, iRom. 8.37.Labour then I beſeech you for patience, and follow the Apoſtles counſell in this repect, when he ſaith: Be patient therefore brethren vntounto the comming of the Lord; Behold the husbandman waiteth for the pretious fruites of the earth, and hath long patience for it, vntill hee receiue the former and latter raine. Be yee alſo patient therefore, & ſettle your harts, for the comming of the Lord draws neere. kIam. 5.7.8.And ſurely, he that wanteth it, is like a man that ſtandeth trembling in the field without his Armour, becauſe eueryevery one can ſtrike him, and he can ſtrike none againe. The leaſt puſh that is, of diſgrace, or of loſſe, or of ſicknes, or of pouerty, or of paine, doth trouble thoſe perſons more, which hauehave not patience to beare the ſame, then forty tryalls can moue ſuch as are armed with patience to vndergoe them, like a golden ſhield in their hand, to breake the ſtroke of eueryevery croſſe, and to ſaue the heart, though the bodie ſuffer. For while the heart is whole, all is well. A ſound ſpirit (ſaith Salomon) will beare his infirmity, but a wounded ſpirit, who can ſuſtaine it?lProu. 18.44.

Laſtly, conſidering the afflictions of the godly are many, we that are godly, muſt neuer promiſe to our ſelues peace & quietnes here, but after one trouble, we muſt ſtill looke for another; ſaying with the Poet, Finis alterius m…li. gradus eſt futuri: the end of one euill, is a ſtep towards another. Many do deceiue themſelues with vaine hopes in this reſpect. They thinke that all ſhalbe well with them, that they ſhal hauehave the Sunne euermore to ſhine vponupon them, if they can but rid themſelues out of their preſent troubles. But let them marke it well, it ſhall not be ſo; oh my brethren, ſuppoſe you were as wiſe as Salomon; as ſtrong as Sampſon; as warlike as Dauid; as meeke as Moſes; as louely as Ionathan; as beautifull as Abſalom; as rich as Croeſſus; as great as Aſſuerus; as ſwift as Aſahel; as free born as Paul; as noble as Foeſtus; as big as Goliah; as patient as Ioh; and as wiſe as Chriſt himſelfe: yet you ſhall hauehave troubles ſtill during your liues, ſo long as any of you ſhall breath with any life. As the life of Christ your Lord and maiſter was a warfare vponupon the earth, ſo your liues that are Chriſtians, muſt be a warfare vponupon the earth. Here we liue in a ſea of troubles. The Sea is the world, the waues are calamities; the Church is the ſhip; the anchor is hope; the ſailes are louelove; the Saintes are paſſingers; the hauen is heauen; and Chriſt is our Pilot.

Now when the Sea can continue without waues, the ſhip without toſſings, and paſſengers not be ſicke vponupon the water, then ſhal the Church of God be without triall, but not before. Therefore I beſeech you, beloued in the Lord, promiſe your ſelues no ſecurity in this world, but look ſtill for troubles: and when you hauehave ſlaine a lyon, look for a beare: and when you hauehave killed the beare, looke for a Goliah: and when you hauehave ouercome Goliah, looke for a Saul: and when Saul is wounded to death, looke for the Philiſtims: that is, when you hauehave ouercome one trouble, or vanquiſhed one enemie, looke ſtill for an other trouble, and for an other enemie, and that vntill you die, and the ſpirit returne to God that gaue it.

Obiect. True it is, that God hath not appointed to all his children, a like meaſure of troubles, but to ſome more, and to ſome leſſe: to ſome after one manner, and to ſome after an other. Yet all muſt hauehave them, & all muſt continue in the hauing of them, without ſtarting from his Maieſtie. For none muſt look to be more nicely or daintily handled, then the very naturall Sonne of God himſelfe was, who was the onelyonly darling, and the beſt beloued of his Father. Yet for all that, his whole life here vponupon the earth, was nothing elſe but a continuall croſſe. And therefore let this be our daily meditation, that when we hauehave borne one trouble, wee doe prepare our hearts to beare an other, & euermore to looke for new troubles, ſo long as we liue here in this world, like new men. And ſo I leaue the miſerie of the righteous, and come to his deliuerance from his miſerie, But the Lord deliuereth him out of them all.

Here are two points to be ſtood vponupon. The perſon, who doth deliuer the righteous, and the thing, from which the righteous is deliuered. But becauſe the time is well neere ſpent, & Idfruſtra fit, per plura, quod fieri potest per pauciora, That is done in vaine by more things, which fewer to perfection brings; I will conioyne them both together, and from thence deliuer vntounto you this doctrine, IEHOVAHthat there is no trouble which the righteous hauehave, but the Lord doth deliuer them out of the ſame. This you may ſee by Ieremies words, when he ſaith: For the Lord will not forſake for euer, but though he ſend affliction, yet wil he hauehave compaſſion, according to the multitudes of his mercies: ô Lord thou haſt maintained the cauſe of my ſoule: and haſt redeemed my life. mIam. 3.31.32.58.This you may ſee by Eſayes words, whē he ſaith, I will not contend for euer, neither will I be alwayes wroth. I hauehave ſeene his wayes, and will heare him. I will leade him alſo, and reſtore comfort vntounto him, and to thoſe that lament him. I create the fruites of the lippes to be peace: peace vntounto them that are a farre off, & to them that are neere (ſaith the Lord) for I will heale him.nEſai. 57.16.

This you may ſee by Dauids words, when hee ſayth, Beholde his eye is vponupon them that feare him, and vponupon them that truſt in his merciemercy, to deliuer their ſoules from death, and to preſerue them in famine. oPſalm. 33.18.This poore man cryed, and the Lord heard him, and ſaued him out of all his troubles. pPſal. 34.6.The Lord preſerueth the ſimple, I was in miſcrie, and hee ſaued me. Returne vntounto thy reſt ô my ſoule, for the Lord hath bene beneficiall vntounto thee: becauſe thou haſt deliuered my ſoule from death, mine eyes from teares, and my feete from falling, I ſhall walke before the Lord in the land of the liuing. qPſalm. 116.6.The Lord vpholdeth all that fall, and lifteth vp all that are ready to fall. The Lord is neere to all that call vponupon him: yea, to all that call vponupon him in Truth: hee will fulfill the deſire of them that feare him. Hee alſo will will heare theyr crye and ſaue them. The Lord preſerueth all that louelove him.rpſal. 145, 14.18.

Then they cryed to the Lorde in their trouble, and he deliuered them from their distreſſe, and led them forth by the right way, that they might goe to a Citie of habitation. spſal. 107.6.7.This you may ſee by Pauls words, when hee ſaith: But thou haſt fully knowne my doctrine, maner of liuing, purpoſe, faith, long ſuffering, louelove, patience, perſecutions, and afflictions, which came vntounto me at Antiochia, at Iconium, and at Lyſtra, which perſecutions I ſuffered, but from them all the Lord deliuered me.t2 Tim. 3:10.11.

Finally, this you may ſee by many particular examples, Abraham was in exile: Lot was in captiuity: Iob was in bodily extremity: See more for this in my Sermons on the ſecond pſalme page. 24.Ioſeph was in priſon: Moſes was in the water: Ieremy was in the dungion: Dauiel was in the Lions denne: Ionah was in the whales belly: Mordecay was in the power of Hamon: Peter was in the Gaile: the three children were in the burning furnace: and Iſrael was in the bondage of Aegipt: yet all theſe were deliuered, and came out of their troubles, eueryevery one of them. So that wee may conclude this point with the ſaying of Dauid, in theſe words: For the Lord loueth iudgement, and forſaketh not his ſaints, they ſhall be preſerued for euermore: marke the vpright man, and behold the iuſt, for the ende of that man is peace; the ſaluation of the righteous men ſhall be of the Lord, he ſhall be their ſtrength in the time of trouble, for the Lord ſhall helpe them, and deliuer them, he ſhall deliuer them from the wicked, and ſhall ſaue them, becauſe they truſt in him.

Ob. But here it may be obiected, vpſal. 37.28.37.39.40.that the righteous are not alwayes deliuered out of their troubles, but doe now and then continue in them ſtill, and doe rather miſcarry by them, then euer come out from them, conſidering that they die and periſh through them.

Anſ. For anſwere herevnto, you muſt know three things; The firſt is, that God hath appointed times when to deliuer his out of their troubles, as it is ſaid in the Pſalme, Hee ſent a man before them. Ioſeph was ſold for a ſlaue: They held his feete in the ſtockes, and he was layd in irons vntill his appointed time came, and the counſell of the Lord had tryed him. wpſal. 105.17.The ſecond is, that ſmall and ſhort troubles will not amend ſome, and fit them well, either for the worſhip of their God, while they be here, or for their owne actuall enterance into the kingdome of heauen hereafter, they are ſo ſeated in their ſinnes, and ſo double died in their tranſgreſſions. And therefore the Lord is compelled as it were, for his owne glorie, and their good, to continue them ſtill in their afflictions, vntill hee hath renued them, & made them tractable to his voyce. Read more of this in my 1. ſermon vponupon the ſecond pſalme,The third and the laſt is, that theſe that end their liues by their troubles, are moſt of al deliuered from their troubles, becauſe then they are no more moleſted with any trouble, but preſently doe enter into their ioy of reſt, as Iohn doth ſhew, ſaying; Bleſſed are the dead, which dye in the Lord, euen ſo ſaith the ſpirite, for they reſt from their labours, and theyr workes doo follow them.x1. Cor. 14.13.

Reaſ. But to paſſe the doctrine, and the doubt which hath bene moued againſt the doctrine, let vsus now come to the reaſons of the doctrine, and ſearch what are the cauſes why the Lord doth deliuer the righteous out of all their troubles, who are ſubiect to many troubles. In few words, they are foure in number. The firſt is, becauſe they louelove him, according to that which is in the Pſalme, in theſe words, Becauſe he hath loued me, therfore will I deliuer him, I will exalt him becauſe hee hath knowne my Name, hee ſhall call vponupon me and I will heare him. I will be with him in trouble, and I will deliuer him, and glorifie him with long life: I will ſatisfie him, and ſhew him my ſaluation. yPſal. 91, 14The ſecond is, becauſe he doth louelove them, and is bound vntounto them by his promiſe; according to that which is in Deuteronomie, in theſe wordes: The Lord did not ſet his louelove vponupon you, nor chooſe you, becauſe you were more in number then any people: for you were the fewest of all people. But becauſe the Lord loued you, and becauſe hee would keepe the Oath which hee had ſworne vntounto your Fathers, the Lord hath brought you out by a mightie hand, and deliuered you out of the houſe of bondage, from the hand of Pharach king of Aegipt.zDeut. 7.7, 8

The third is, becauſe he is touched with their grieuances, and all their troubles doe trouble him, according to that which is in Eſay, in theſe words: In all their troubles he was troubled, and the Angell of his preſence ſaued them, in his louelove and in his merciemercy, he redeemed them, and he bore them, and carried them alwayes continually. aEſay, …. 9Heerevnto adde that whith is in Iudges; His ſoule was grieued for the miſery of Iſrael. bIudg….The fourth and laſt is, becauſe he hath glory and honour by their deliuerance, according to that which is in Ezechiel, in theſe words: But I fauoured mine holy Name, which the houſe of Iſrael had polluted among the heathen, whither they went. Therefore ſay vntounto the houſe of Iſrael. Thus ſaith the Lord God, I doe not this for your ſakes, ô houſe of Iſrael, but for my holy names ſake, which you polluted among the heathen, whither you went. And I will ſanctify my great name, which was polluted among the heathen, whom you hauehave polluted, and the heathen ſhall know that I am the Lord; ſaith the Lord God, when I ſhall be ſanctified in you before their eyes, for I will take you from among the heathen, and gather you out of all countries, and will bring you c… 16.22.into your owne land. Herevnto you may well ioyne that which is in Eſay, where he ſaith: For my Names ſake will I deferre my wrath, and for my praiſe will I refraine it from thee, that I cut thee not off. Behold I hauehave fined thee, but not as ſiluer; I hauehave choſen thee in the furnace of afflictions: for mine owne ſake, for mine owne ſake will I doe it; for how ſhould my name be polluted? ſurely I will not giuegive my glory vntounto another. dEſa. 48.9.10.11So that his louelove, his promiſe, his feeling, and his glory, together with their louelove & goodnes, doe ſtirre God vp to helpe the righteous, and to deliuer them out of all their troubles. The conſideration whereof may afford vntounto vsus plentifull obſeruations.

Vſe. The firſt is, that God muſt hauehave the praiſe and honour of all theſe deliuerances, which the godly hauehave at any time. They muſt aſcribe nothing to themſelues or to others therin, but all to God, as Moſes did: eExod. 15.1.as Deborah did: fIudg. 5.1.as Samuel did: g1. Sam. 12.8.as Dauid did: hPſalm. 12.4.as Iehoſophat did: i2. Chro. 20.26.as Daniel did: kDan. 6.22.as Paul did: l2. Tim. 3.11.& as all muſt doe, mPſalm. 107.16.Praiſed be the Lord, ſaid Dauid, euen the God of our ſaluation, which leadeth vsus daily with benefits, this is our God, euen the God that ſaueth vsus, and to the Lord God belong the iſſues of death. Againe he ſaith, praiſe ye the Lord, for his mercy endureth for euer. Let them which hauehave beene redeemed of the Lord, ſhew how he hath deliuered them from the hand of the oppreſſor, and gathered them out of the lands, from the Eaſt, and from the Weſt, from the North, nPſalm. 6.68.19.and from the South. And he doth often repeate this ſaying in the ſame Pſalme: Let them therefore confeſſe before the Lord his louing kindeneſſe, and his wonderfull workes before the ſonnes of men. That is euer true, which is in Hoſeah, where the Lord doth ſay; O Iſrael, one hath deſtroyed thee: but in mee is thy helpe. oHdſ: 13.9.For this cauſe I beſeech you (beloued brethren) let none of vsus ſacrifice vntounto our owne net, or burne incenſe vntounto our owne yarne, but whenſoeuer any of vsus are deliuered out of any danger or diſtreſſe, let vsus bleſſed the Name of the Lord our God for the ſame, and put that in practiſe, which is required of vsus by the prophet Dauid, when he ſaith; Yee ſonnes of the mighty, giuegive vntounto the Lord glory and ſtrength giuegive vntounto the Lord glory due vntounto his Name, worſhippe the Lord in his glorious Sanctuary.pPſalm. 29.1.2.

The ſecond is, that in all troubles the righteous muſt runne to God, they muſt ſeeke him out, and labour to hauehave his fauour and aſſiſtance. They muſt not looke vntounto themſelues, or reſt vponupon their owne ſtrength: for they are weake, and vnable for to helpe themſelues. That which Chriſt ſaid in one ſenſe, is true in this. Without mee yee can doe nothing. qIoh. 15.5.Neither muſt they look to man, for all the world is againſt them. rIoh. 15.19.But they muſt looke to the Lord their God, ſaying with Iſrael, Come, and let vsus returne vntounto the Lord; For he hath ſpoyled, and he will heale vsus: he hath wounded vsus, and he will binde vsus vp: after two dayes will hee reuiue vsus, and in the third day he will raiſe vsus vp, and wee ſhall liue in his ſight. sHoſ: 6.1.2.Saying with Iehoſhaphat, when the Moabites, Ammonites, and the Idumeans of Mount-Seir came to battell againſt him; O our God wilt thou not iudge them? For there is no ſtrength in vsus to ſtand before this great multitude that cōmeth againſt vsus: neither doe we know what to doe, but our eyes are towards thee. t2. Chron. 2.20.Saying with Dauid, HaueHave merciemercy vponupon mee ô GOD, hauehave merciemercy vponupon me, for my ſoule truſteth in thee, and in the ſhaddow of thy wings will I truſt, till theſe afflictions ouerpaſſe, I will call vponupon the most high GOD, euen to the God that performeth his promiſe towards me: He will ſend from heauen & ſaue mo frō the reproofe of him that would ſwallow me. Selah, God wil ſend his merciemercy & truth. vPſalm. 57.10.Saying with Aſa, when the Aethyopians came againſt him with an Hoaſt of ten hundred thouſand, and three hundred charrets; Lord it is nothing with thee to helpe with many, or with no power: helpe vsus, ô Lord our God: for we reſt on thee, and in thy Name, are we come againſt this multitude, O Lord thou art our God, let not man preuaile againſt thee. w2. Chro. 14.11.Saying with Herechia: O lord God of Iſrael, which dwelleſt between the Cherubims, thou art very God alone, ouer all the kingdomes of the earth: Lord bow down thine eare & heare: Lord open thine eyes, and behold and heare the words of Sanacherib, who hath ſent to blaſpheme the liuing God. Now therefore, ô Lord our God, I beſeech thee ſaue thou vsus out of his hand, that all the kingdomes of the earth may knowe that thou ô Lord art onelyonly God. x2. King. 19.10.16.19.Saying laſtly, with the godly in the pſalme, I lift vp mine eyes to thee that dwelleſt in the heauens. Behold, as the eyes of ſeruants looke vntounto the hand of their maiſters, and as the eyes of a maiden vntounto the ha…d of her miſtris: So our eyes wayte vponupon the lord our God, vntill he hauehave merciemercy vponupon vsus. yPſal: 123.1.2.O my brethren, there is much gadding abroad, but I beſeech you let vsus not wander, as others do therein. We muſt not with Pharaoh, relie vponupon enchaunters: Wee muſt not with Saul relye vponupon witches: we muſt not with Aſa relye vponupon phyſitions: we muſt not with Iſrael rely vponupon the Aegiptians: we muſt not with Iezabel relie vponupon Idols: we muſt not with papiſts relie vponupon the dead, or canonized ſaints: we muſt not with the worldling, relie vponupon the wedge of golde, or earthly wealth: we muſt not in a word with Goliah, relie vponupon our own ſtrength or power: But we muſt relye vponupon the Lord our God. We I ſay, who are profeſſors, who are Chriſtians, who are the viſible members of the Church, who are the true children of God, Gol.euen all wee, I ſay muſt relie onelyonly vponupon the Lord our God, whatſoeuer others doe beſides. Sother. Ereptor.Surely he onelyonly muſt be our Goel; our Soter; our Ereptor; that is, our Redeemer: our Sauiour: our deliuerer. Hee muſt bee our ſtrength, our refuge, our ſhield, our rock, our fortreſſe, and the horne of our ſaluation. As Dauid doth ſpeake in the 18. Pſalme, and 2. verſe. And therfore I pray, let vsus do euermore as that good man did, who ſaid: Whom hauehave I in heauen but thee? & I hauehave deſired none in the earth with thee. My fleſh faileth, and mine heart alſo but God is the ſtrength of mine heart, and my portion for euer. For loe they that withdraw themſelues from thee ſhall periſh: thou deſtroyeſt all them that goe a whoring from thee. As for me, it is good for me to draw neer to God. Therefore I hauehave put my truſt in the Lord, that I may declare all thy works.zPſalm. 73.24.

The third is a comfort vntounto the righteous againſt all their troubels. Reioyce ô daughter Zion (ſaith Zophonie) be ye ioyfull, ô Iſrael; be glad and reioyce with all thine hart, ô daughter Ieruſalem. The Lord hath taken away thy iudgements: he hath caſt out thine enemie, the king of Iſrael, euen the Lord is in the middeſt of thee, thou ſhalt ſee no more euill: aZeph. 3.14.Feare not (ſaid God vntounto Iſrael his people) for I am with thee, be not affraid, for I am thy God, I will ſtrengthen thee, and help thee, and will ſuſtaine thee with the right hand of my iuſtice. Behold all they that prouoke thee, ſhall be aſhamed and confounded, they ſhall be as nothing, and they that ſtriue with thee ſhall periſh. bEſa. 41.10.Doubtles as Dauid gaue charge vntounto the ſouldiers, that they ſhould not kill Abſolom his ſonne, though he ſent them againſt Abſolom to ſtay his rebellion: ſo God doth command croſſes not to deſtroy his childrē, though he ſend them againſt his children, either to correct them, or to trie them. And therefore as the viper lept vponupon Paul, and lept of againe, ſo troubles leape vponupon the righteous and leaps off againe, as though they had miſtaken the partie, and rapt at the wrong doore. Looke then how all the accuſers went out, one by one, beginning at the eldeſt, euen to the laſt, and left the poore adultreſſe woman alone onelyonly with Chriſt, there being not ſo much as any one left behinde, either to condemne her, or to ſtone her with ſtones: cIohn. 8.9.So doe all troubles vaniſh away from the righteous, one by one, and leaue them, ſafe and alone without one, either to vexe them, or to deſtroy them with deſtructions. For be it, that the lawier cannot deliuer his client but from his ſtrife: the Phyſition his patient but frō his ſicknes: the maiſter his ſeruāt but from his bondage: the father his childe but from his pouerty: the tutor his ſcholler but from his ignorance: the captaine his ſouldier but from his wounds: yet God can and will alſo deliuer his from all their troubles whatſoeuer. And howſoeuer theſe their troubles doe come in a thouſand waies, like waters through many grates, yet he can and will alſo meete with them all. For hee can worke, & doth alſo often worke, by meanes, without meanes: and contrary to all meanes.

By meanes, yea by weake meanes, he ſaued Iſrael, when hee ouerthrew the innumerable army of the Midianites by Gedeons three hundred men. dIudg. 9.7.By meanes, yea by weake meanes, he ſaued Saul and his people, when he ſlew a garriſon of the philiſtins by Ionathan, and his armorbearer. e1. Cor. 14.By meanes, yea by weake meanes, he ſaued Lot, when he conquered Chadorlaomor, & three other kings with him, by Abraham and his familie. fGeneſ. 14.Laſtly by meanes, yea by weake meanes, he ſaued the nation of the Iewes, when he deſtroyed Goliah by Dauid. Siſera by Iael, and Abimilech by a woman.g1. Sam. 17. Iud. 4. & 9.

Without meanes he ſaued Iehoſophat and his people, when hee himſelfe did ouerthrow the Moabites, the Ammonites, and them of mount Seir, which made warre againſt them. h2. Chron. 20.Without meanes he ſaued Moſes and his people, when he himſelfe drowned Pharoah and his army in the red ſea, purſuing after them: without meanes he ſaued Ezechiah and his people, iExod. 14.when he himſelfe ſlew the huge army of the Aſſirians, who came with a purpoſe to deſtroy them. k2. King. 17.Laſtly, without means he ſaued Eliſha, and his man, when he himſelfe ſmote with blindnes the Syrians, who beſieged Dothan, the city where the prophet was, and came to take him.l2. King. 6.

Contrary to all meanes, hee ſaued the three children from burning, being in the fire. mDan. 3.Contrary to all means, he ſaued Ionah from conſuming, being in the Whales belly. nIon… 2.Contrary to all meanes, he ſaued Daniel from deuouring, being in the Lions den. oDan. 6.Finally, contrary to all meanes, be ſaued the Iſralites frō drowning, being in the bottome of the ſea. pEzod. 14.Wherefore my beloued brethren, faint not whatſoeuer your troubles be, but be of a good comfort, and cheere vp your harts in the Lord, & doubt nothing, but all ſhall be well with you in the end. Oh ſay with Dauid, whē your harts are diſquieted, Why art thou caſt downe my ſoule? and why art thou diſquieted within me? waite on God, for I will yet giuegive him thanks, he is my preſent helpe and my God. qPſalm. 42.11.Doubtles he will come, he will come, waite but a little, and you ſhall ſee your deliuerance. And ſo I conclude this worthy obſeruation with the prophets needful exhortation, in theſe words: Hope in the Lord, be ſtrong, and he ſhall comfort thine heart, and truſt in the Lord.rPſalm. 27.14.

The fourth and laſt, is an Inſtruction to the world, to warne them in their euill courſes, that they goe not about to trouble the righteous, and to qualifie them in their ioyfull mirth, that they doe not exult too much in the miſery of the righteous. For ſeeing that the Lord will deliuer the righteous out of all their troubles, it is a great folly for the world to goe about to trouble them, and a greater vanity in them to reioyce at their troubles, as though they ſhould continue euer in their troubles, and neuer ſee an end of their troubles. Here, here, let the wicked remember what is in Zophonie, when the Lord ſaith, After a certaine time will I gather the afflicted, that were of thee, and them that beare the reproach for it: behold at that time I will bruiſe all that afflict thee, and I will ſaue her that halteth, and gather her that was caſt out, and I will giuegive them praiſe, and fame in all the lands, of their ſhame. sZoph. 3.18.19Here, here, let the wicked remember what is in Eſay, where the almighty ſaith: But thus ſaith the Lord, euen the captiuity of the mighty ſhall be taken away, and the prey of the tyrant ſhall be deliuered, for I will contend with him that contendeth with thee, and I will ſaue thy children: And will feede them that ſpoile thee with their owne fleſh, and they ſhall be drunken with their owne blood, as with ſweete wine, and all fleſh ſhall know, that I the Lord am thy ſauiour and thy redeemer, the mighty one of Iacob. tEſai. 49.25.26Here, here, let the wicked remember what is in the Prouerbes, when Salomon ſaith, The righteous eſcapeth out of trouble, and the wicked ſhall come in his fleede. vPro. 11 8.Againe, the wicked ſhall be a ranſome for the iuſt, and the tranſgreſſor for the righteous. wProu. 21.18.Here, here, laſtly, let the wicked remember what is in Micha, when the prophet ſaith, Reioyce not againſt me, ô mine enemie; though I fall, I ſhall ariſe when I ſhall ſit in darknes, the Lord ſhall be a light vntounto me, I will beare the wrath of the Lord, becauſe I hauehave ſinned againſt him, vntill he plead my cauſe, and execute iudgement for me. Then will he bring me forth to the light, and I ſhall ſee his righteouſnes. Then ſhe that is mine enemy, ſhall looke vponupon it, and ſhame ſhall couer her, which ſaid vntounto me, where is the Lord thy God? mine eyes ſhall behold her: now ſhall ſhe be troden downe as the mire of the ſtreetes. xMic. 7.8.9.10.Hitherto you hauehave had, welbeloued in the Lord, ſuch things onelyonly, as concerned my text, and which in a generall manner flowed out of the ſame for the good of vsus all. But now I pray giuegive mee leaue in a few words to make ſome particular application thereof vntounto that honourable and moſt worthy perſon, our moſt high and mighty king, for whoſe ſake we are here this day aſſembled together. You are not ignorant how his troubles hauehave bene many: neither are you ignorant how his deliuerances alſo hauehave bene manie. Out of all doubt, that which Dauid doth here ſay, his Maieſty may truly ſay: Many are the troubles of the righteous, but the Lord doth deliuer him out of thē all. For he hath had good experiēce of thē both in his own perſon. But not to ſpeake of al, but only of one thing amongſt them all: You know, that as vponupon this day heeretofore in Scotlād, his Highnes was neer vntounto his death, but the Lord did deliuer him frō that his death. Alexāder Ruthwen, one of the Gowryes, the Earls own brother, through a wicked traine, drew his Ma: into a little ſtudy, in the Earles owne houſe, the plotter of that treaſon: to the which none could come for his reſcue, it was ſo far remote, and ſo many dores were faſt lock't betwixt them. In that ſtudy he had ſet a man with a weapon, a dagger at his girdle. They three only being now in the ſtuddy, and the ſtuddy-doore faſt lockt vponupon them, Alexander put on his hat on his head, and drawing the dagger from that other mans gyrdle, held the point of it to the Kings breaſt, avowing now that the King behooued to be in his will, and to be vſed as he liſt, ſwearing many bloody oaths, that if the King cryed one word, or opened a window to looke out, that dagger ſhould preſently goe to his heart, affirming that hee was ſure, that now the Kings conſcience was burdned for murdring his father.

Behold, here was one part of his highnes trouble. Now marke how the Lord did deliuer him from the ſame. Firſt, hee made the man there ſet, to do nothing but to tremble and quake, and to beg Alexander (for Gods ſake) not to meddle with his Maieſtie, nor to doe him any harme. Secondly he ſtayde Alexander, that hee thruſt not at all at the King with his weapon. Thirdly he put into the K: mouth ſuch an holy and powerfull ſpeach, and directed his tongue, with ſuch a perſwaſiue language, that Alex: himſelf appeared to be ſomwhat amazed, and vncouering his head againe, ſwore and proteſted, that his Maieſties life ſhould be ſafe, if hee would behaue himſelf quietly without making noyſe or crying: & that he would onelyonly bring in the Earle his brother, to ſpeake with his Maieſtie. And ſo he went forth vntounto his brother, looking the dore behinde him, and leauing his Ma: with that man he ſound there before him. To proceede, back againe comes Alex: to the King, with a ſword at his ſide, after that he had talked with the earle his brother; and at his incomming to his Maieſtie, he did caſt his hands abroade in a deſperate manner, and ſaid, hee could not mend it, his Maieſtie behoued to dye: And with that, offered a garter to binde his Maieſties hands, with ſwearing, hee behooued to be bound.

Behold, here was an other part of his highnes trouble, now marke how the Lord did deliuer him from the ſame. Firſt, he cauſed the man that remained with the King, to do nothing againſt the King, as before, but in the abſence of Alexander, when he went to talke with his brother, He opened the ſtuddy-window at the requeſt of the K: which was a benefite vntounto the King. Secondly, he did ſo beſotte Alexander, that he left the ſtuddy doore vnlockt, at his comming in at this time for haſte, & did not goe about to kill the King with his weapon, but to bind him with his garter. Thirdly, he gaue that ſtrength and ability to the King, that he was hard enough for Alexander, & with ſtruggling drew him out of the ſtuddy. Fourthly, he directed the Kings traine to come vnderunder the ſtuddy window, at the ſame time, when the King and Alexander were griping togither, who heard and knewe the Kings voyce, crying out, that they were murthering him, in that traſonable forme. Fiftly, he moued the ſaid K: traine to retire, and in returning, hee cauſed ſome of them to hit vponupon an open way (which was a turn-peck-doore, prouided onelyonly for the Earle and his ſeruants, as appeared for that purpoſe. For euer before it was wont to be ſhut, and was onelyonly then left open) to come immediately to the King. Laſtly, he cauſed Sir Iohn Ramſey (after he was entred into the chamber, and had found his Mai: and Alexander ſtrugling togither) to ſtrike Alex: with his dagger, ſome two or three times: & taking him by the ſhoulders, to throw him down the ſtaires: who was no ſooner ſhut out at the doore, but was met by Sir Thomas Erskin, & Sir Hugh Hereis, who there vponupon the ſtaires ended him. To conclude this point, no ſooner could the ſaid Syr Thomas Erskine, & Syr Hugh Hereis with an other ſeruant enter into the chamber where his Maieſtie was, but that the ſaid Earle of Gowrie (before they could get the dore ſhut) followed them in at the backe, hauing caſt him directly to come vp that priuie paſſage, as is before ſaide, who at his firſt entrie, hauing a drawne ſword in eueryevery hand, and a ſteele bonnet on his head, accompanied with ſeuen of his ſeruants, eueryevery one of them hauing in like manner, a drawne ſword, Cryed out with a great Oath, that they ſhould all dye as Traytors.

Behold here was an other part of his highnes trouble: now marke how the Lord did deliuer him from the ſame. Firſt he moued the harts of his ſeruants to ſhut his maieſtie backe into the little ſtudie, and the doord ſhut vponupon him, that ſo he might be put in ſafely from all ſtrokes. Secondly hee gaue them that courage and ſtrength, that though they were but foure againſt eight, yet they durſt encounter with the earle and his ſeruants, and after many ſtrokes on all hands got the victory of them, the ſaid Earle of Gowrie being ſtricken dead with a ſtroake through the heart, which the ſaid Sir Iohn Ramſey gaue him, without once crying vponupon God, and the reſt of his ſeruants dung ouer the ſtaires with many hurts. So let all thine enemies periſh ô Lord; but they that louelove him ſhall be as the ſunne, when he riſeth in his might.

The victory thus going on his maieſties ſide, hee being now ſafe, and his enemies being deſtroyed before him, (howſoeuer they were many, euen to the number of ſome three or foure ſcore, and his company was but ſmall, not aboue fifteene perſons in all, who alſo were without any kind of armour, except ſwords, no not ſo much as daggers and whingers) downe he falles vponupon his knees in the midſt of his ſeruants, who alſo kneeled round about him, euen immediately before he came out of the chamber, and with his owne mouth hee thanked God for that miraculous deliuerance and victory: aſſuring himſelfe, that God had preſerued him from ſo deſperate a perill, for the perfitting of ſome great worke behinde to his glory, and for procuring by him the weale of his people, that God had committed to his charge. The which being done, and the whole town of Saint Iohn Stone being appeaſed, his maieſtie returned home, with the great ioy, and louelove of all ſorts of perſons throughout the land, who triumphed exceedingly for his deliuerance, and gaue manifold thankes vntounto the Lord for the ſame. Wherein my beloued brethren, let vsus labour to paralel them, and ſtriue rather therein to goe beyond them, then in any ſort to come behind them. O let vsus pray daily vntounto the Lord for him, and vponupon our knees giuegive him moſt harty thanks eueryevery day, becauſe we doe enioy him. Gratious God, we beſeech thee, couer him euermore vnderunder the ſhaddow of thy hand, make him a choſen ſhaft, and hide him ſtill in thy quiuer. Let him reioyce euer in thy ſtrength and in thy ſaluation, giuegive him, ô giuegive him, his harts deſire, and deny him not the requeſt of his lips, preuent him with …iberall bleſſings, and ſet ſtill a crown of pure gold vponupon his head. GiueGive the nations before him, ſubdue the kings that riſe vp againſt him, giuegive them as duſt to his ſword, and as ſcattered ſtuble to his bow. Let iudgement alſo run downe in his daies, as waters, and righteouſnes, as a mighty riuer; yea let him feede his people according to the ſimplicitie of his heart, and guide them by the diſcretion of his hands. Thus ô Lord, thus ô Lord, let it be done vntounto him, that ſo he may raigne here with vsus many yeares proſperouſly, and with thy ſelfe in the heauens for euer triumphantly, to thy glory, and his euerlaſting happineſſe. Amon, Amen.

But now to end all, and to ſpeake a word or two vntounto you all by way of application, who are now my preſent Auditory. I beſeech you (my beloued brethren) remember what now hath bene deliuered vntounto you. Though troubles fall vponupon you, yet ſhrinke not, but ſtand faſt, and quiet your ſelues like men. There be many I confeſſe in the world (I wil not ſay amongſt you) who fain would hauehave a Church (as it were) of ſugar, and a ſpouſe of Roſes. They would feede vponupon Manna, and tread vponupon veluet. In ſeruing of God, they would be ſerued themſelues, and be made free from all afflictions. They louelove Canaan, but they loath the wildernes. They like the crowne, but they louelove not the croſſe. They are like Iames and Iohn, who ſought to ſit in the ſeate of honor, but not to drinke of the cuppe of afflictions. But the truth is, as you hauehave heard, and you muſt belieue it, The way to heauen is no eaſie way, it is not ſtrewed with flowers, but it is a ſharpe way, it is ſet with thornes: and happily in your own experience you ſhal finde that to be true, which the Prophet doth here ſay: Many are the troubles of the righteous. Yet be not diſcouraged at it. For firſt, though your troubles be many, yet you are able for to beare them. The…e is no more laid vponupon you, then you can carry. God is like a wiſe Phyſition in this caſe, who doth weigh his Drugs, and fitte them according to our ſtrength. Wee are afflicted on eueryevery ſide (ſaith Paul) yet are not in diſtreſſe: in pouertie, but not ouercome of pouertie: wee are perſecuted, but not forſaken: caſt downe, but we periſh not. z1. Cor. 4 8.Secondly, though they be many, yet ſomtimes you are alone without them. As you hauehave a time of faſting, ſo hauehave you a time of feaſting: as you hauehave a time of mourning, ſo hauehave you a time of laughing: as you hauehave of ſicknes, ſo hauehave you a time of health: as you hauehave a time of ſhame, ſo hauehave you a time of praiſe: in a word, as you hauehave a time of miſerie, ſo hauehave you a time of felicitie. Thirdly, though they be many, yet they doe not hurt you, but rather doe you good: you come forth better often from them, then euer you went into them. Conſider with your ſelues how they ſet your wits to ſtudie, your conſcience to examine, your memory to repeate, your will to affect, your heart to pray, your tongue to entreate, your eare to hearken, your foote to goe, your hand to work, & eueryevery member to doe his dutie. Call to minde alſo, how they doe cauſe you to ſeeke knowledge, to vnderſtand Gods promiſes, to ſeek Faith, to apprehend Gods promiſes, to ſeeke Hope, to waite for the performance of Gods promiſes, to ſeeke laſtly Prayer, to haſten God to accompliſh his promiſes. Fourthly, though they be many, yet you hauehave deſerued them: yea, more thē that, you hauehave deſerued more then them. GOD hath not dealt with vsus (ſaith Dauid) after our ſinnes, nor rewarded vsus according to our iniquities. aPſalm. 103.10.Fiftly, though they be many, yet you are not alone in them, but others are conioyned with you, in the partaking of them: yea, men and women, I doubt not in your owne iudgement, better then your ſelues; as you may ſee in Matth: chapt. 5.12. and in Peter, 1. Pet: 4.12.13. Laſtly, though they be many, yet you ſhall not continue ſtill in them, but come forth in time conuenient from them, according to the latter part of my Text, But the LORD doth deliuer him out of them all. Marke the word well, Out of them all. We ſtartle at the croſſe often, becauſe we are like the Prophets ſeruant, who did ſee his foes, but not his friends. We ſee our ſore, but not our ſalue. Deliuerance ſeemes a farre off like Abraham in the Heauens, as though it would neuer come ſo long as we be. But let vsus know, and euer remember for our comfort, that the Lord will come, and deliuer vsus: And as Moſes would leaue no hoofe behinde him, when hee was to deliuer the Iſraelites out of Aegipt: ſo when the Lord commeth to deliuer vsus: who are his, hee will not leaue a trouble behinde him, but rid vsus out of al our troubles. Comfort your ſelues, oh comfort your ſelues, I beſeech you, with theſe ſayings; And the God of all grace be euer with you all, to inſtruct you, to direct you, to defend you, to redeeme you, to comfort you, to enrich you: and in a word, to bleſſe and to ſaue you, through IESƲS CHRIST our SAƲIOVR; to whome with the FATHER, and the HOLYGHOST, one Eternall GOD, and three diſtinct perſons, be rendred, as is moſt due, all honour, all glorie, all praiſe, all power, all dominion, and all thanks-giuing, both now and euermore. Amen. Amen.

FINIS.

End of the text · Richard Webb, The Lot or Portion of the Righteous (1616)

The Lot or Portion of the Righteous, Sermon

p. 1THE LOT AND PORTION OF THE RIGHTEOVS.

THE LOT AND PORTION OF THE RIGHTEOVS.