The good mans refuge in affliction. Or A most profitable and comfortable sermon, preached by Iohn Barlovv. And now published especially for the good of them that bee, or haue been afflicted inwardly in minde, or outwardly in body Barlow, John, b. 1580 or 81. 1618 Approx. 86 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2013-12 (EEBO-TCP Phase 2). A04251 STC 1437 ESTC S114145 99849373 99849373 14514

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Early English books online. (EEBO-TCP ; phase 2, no. A04251) Transcribed from: (Early English Books Online ; image set 14514) Images scanned from microfilm: (Early English books, 1475-1640 ; 695:04) The good mans refuge in affliction. Or A most profitable and comfortable sermon, preached by Iohn Barlovv. And now published especially for the good of them that bee, or haue been afflicted inwardly in minde, or outwardly in body Barlow, John, b. 1580 or 81. [8], 43, [1] p. Imprinted by Felix Kyngston, for Nathanael Newbery, and are to be sold at his shop, vnder St. Peters Church in Corn-hill, London : 1618. A sermon. Reproduction of the original in Cambridge University Library.

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THE GOOD MANS REFVGE IN AFFLICTION. OR A MOST PROFITABLE AND COMFORTABLE SERMON, preached by IOHN BARLOVV.

AND NOW PVBLISHED ESPECIally for the good of them that bee, or haue been afflicted inwardly in minde, or outwardly in body.

Iudg. 6.12.

The Lord is with thee, thou valiant man.

LONDON, Imprinted by Felix Kyngston, for Nathanael Newbery, and are to be ſold at his ſhop, vnder St. Peters Church in Corn-hill. 1618.

TO THE RIGHT WORSHIPFVLL SIR EDMVND TRYFOORD, OF TRYFOORD, KNIGHT: I. B. WISHeth truth of grace heere, glory eternall hereafter.

IN gratefulneſſe (Right Worſhipfull) hath been condemned amongſt the very Heathen,Plin. in prolog de natur l hiſt. Senec 1 de beneficijs. ep 48. and reputed a vice to bee abandoned, and as a fruit proceeding from a wicked and an vnhappie minde.Bernar ſup. Cant. Ch yſ ſuper Matth. The Fathers too in former times haue auouched, that it is the enemie of the ſoule, the extenuation of deſert, the diſperſion of vertue, perdition of benefits; a burning winde, drying vp the fountaine of pietie, the ſpring of pittie, the influence of grace; and a ſinne that neuer goeth vnpuniſhed: Luk. 17.17. yea our Lord condemnes the nine Leapers, that they returned not to giue thankes for their cure;2. Tim. 3 2. and the Apoſtle makes it a damnable ſinne, that ſhall ſprout vp in the laſt dayes. Wherefore if I ſhould ſuffer the fauours to ſlip out of my minde, that I haue receiued from you, I could not cleere my ſelfe from the foule cenſure of an vngratefull perſon: But what haue I to render, except words, for all your kindneſſes? yet were they good, then might I bee glad, and you receiue ſome acceptable gratuitie; but howſoeuer they be, know, that had the Lord put better into my mouth, I had deliuered them willingly with my hand, and freely from my heart vnto you. I confeſſe that when I little expected any fauour from you, you furthered mee, not by word, but deed, in my ſtudies at the Vniuerſitie; and that not once, but often. And now I, (as vnexpectedly, I iudge) haue ſent to your hands, one of the firſt fruits of my labours: in the manner there is ſome ſimilitude, but in the matter no equall proportion.

Your Worſhip muſt not expect from mee curious diuiſion, rare inuention, Rhetoricall compoſition, or ambition of quotation: for I am one of the other day, a Babe pluckt from my mothers breaſt, by a kinde of force; and ſent to feed others, before I my ſelfe was well able to digeſt ſtronger meate, and bread of a harder concoction. But not to grow tedious, I preſume of your patronage, and willing acceptation, though not for the dignitie of the worke, or deſert of the Authour (which is very little); yet becauſe I know, you know, that Gifts are not to bee accepted or reiected, for their greatneſſe, and goodneſſe; but principally in reſpect of the intention and affection of the giuer. And thus referring the worke to your Cenſure, and my ſelfe in all willingneſſe to doe you ſeruice, I commend you to the Almighty, who ſtabliſh you in euery good word, and worke, to doe his will. Amen.

Yours in all Seruices, wherein he can ſtead you, IOHN BARLOVV.
TO THE CHRISTIAN AND WELL AFFECTED READER.

GOod Reader, I freely confeſſe, that mans heart naturally is like to leauen; a little one will ſwell, grow big, and in a ſhort time puffe vp the whole lumpe of a mans perſon: and rare it is, not to be well conceited of our ſelues; not to iudge aboue the worth of our owne workes; and with Simon Magus, not to thinke, that wee bee not ſome great bodies: But euery man knoweth beſt the beginning, and ſcope of all his proceedings. Wherefore though the ſetting out of Bookes may ſmell of vaine-glory, if not of folly, in theſe learned times; yet I am beſt acquainted with my owne heart, and full well vnderſtand mine owne endeauours: and were not I perſwaded, that (through the bleſſing of God) it would returne to thy further edification, theſe lin s had neuer com to light.

Moreouer, I muſt giue thee to vnderſtand, that when I firſt treated of this ſubi ct, it was (though a fault peraduenture) within the City of London, and before one of the moſt indicious auditori s there. But ſince that time, I haue had occaſion elſe where to proſecvte the text more at large; and diuers haue been d ſir us to haue what I then deliuered, to be publiſhed iudging it to be not vnworthy the Preſſ . Now if I haue don amiſſ not mine owne, but many other mens errours are with me; the which If I bee blam -worthi (as it is like enough) may ſerue in part, though not altogether, to excuſe me in this action. But and if I haue done well, Id ſire not, neither deſerue any praiſe, becauſe it was as much of neceſſity as willingly. I will not altog ther ex uſe, or accuſe my ſelfe vnto thee: onely this (without preiudice to any) may bee ſpoken, that euery man hath his proper gift of God; whence it followeth, that the meaneſt ſcholer, ſometimes, in ſome thing, from this ground, may excell him, that in many things excelleth others: the which either being not vnderſtood, or (as it ought) practiſed; makes men of good deſert contemned, and the graces of Gods ſpirit, reiected deſpiſed. Were he not worthie the title of a foole, that would neuer walke out of doores, becauſe all the Planets are not equall to the Sunne in bigneſſe, brightneſſe? or deſerues not he to die for want of food, that will not eate, neither drinke, vntill he finde all the creatures to be like in kind, colour, and taſte? Who would not deeme him an vnskilfull Muſition, that will not ſtrike a ſtroke, except all the ſtrings be one and the ſame in quantitie and ſound? And he is no wiſer, that will reade no Authours, heare no Preachers, approue no mans labours, vntill there bee an equality in words, method and phraſe.

Wherefore, in reading, and hearing, try the ſpirit, ſee wherein the Gift of the perſon moſt conſiſteth, and then draw the water of life from that Pipe and Conduit: ſo ſhalt thou neither abuse thy owne wit, nor another mans worthineſſe. The which that thou maiſt doe, the Lord rectifie thy iudgement, and then encline the wheele of thy will (which is froward) to runne according to its direction. Amen.

Thine in the Lord Ieſus, IOHN BARLOVV. From my ſtudy at Plymouth. Iune 26. 1618.
THE GOOD MANS REFVGE IN AFFLICTION. PSALME 40.18.

And I poore and needie, the Lord thinketh on me.

IT hath been my priuate opinion, that he who maketh a long Logicall Analyſis to a ſhort Sermon, may not vnfitly bee reſembled to an vndiſcreet Traueler, that deſcendeth from his horſe, entreth into the houſe, ſpendeth a couple of pence; yet when hee is to pay, draweth forth his purſe, and declareth thereby all the coyne in his pocket: for will not that be a griefe to the Hoſte, ſeeing ſo much, and receiuing no more? and a note of folly in the Gueſt, he ſpending ſo little, notwithſtanding manifeſteth all his treaſure? The application hereof I leaue to your ſelues; reſoluing to imitate the skilfull husband, or well-experienced and expert Taylor: breaking vp no more ground, then I intend to ſcatter with good graine; neither ſhaping that piece of cloth, I purpoſe not at this preſent to make vp into a garment.

In theſe words therefore, of many, two things of me ſhall but be obſerued; the one is, the perſon; the other, his condition. For the perſon, it may be either meant of Dauid literally, or of Christ his Sonne (according to the fleſh) typically, I •• . 30 9. for Christ is often called Dauid by the Prophets; Hoſ. 3.5. and of him this Pſalme alſo entreateth, as the Author to the Hebrewes teſtifieth. Heb. 105.6. &c.

Concerning his condition, it is twofold: firſt, he layeth downe his miſery, and in griefe of heart confeſſeth, that hee is poore and needy: the ſecond (which is the ground of raiſing vp his fainting ſpirit) hee annexeth, that yet, notwithſtanding, all the euill that hath befallen him, the Lord thinketh on him.

I might ſpend much time, to ſhew you the ſeuerall readings of theſe words, and diuers expoſitions by ſundry interpreters: but I haue reſpect to my promiſe; breuitie is my purpoſe, and my bounds I will not paſſe.

By the Perſon: eſpecially I vnderſtand Dauid; neither doe I exclude Christ, or any of his members: for the ſeruant is not (in this reſpect) better then his Maſter; and betwixt the Head and all the other parts of the whole body, there is a ſympathy and fellow-feeling; let the condition be good, or bad; in earth or Heauen.

By poore and needy: I hold to be meant the chaſtiſements, and fierie trialls that come from God the Father; the tentations, and bitter aſſaults of that foule and fell fiend, Satan; the perſecutions and vexations inflicted by the hands of vnreaſonable and wicked men; and (but in this following Chriſt muſt bee exempted) the inward corruptions, diſordered motions, vnſetled affections, and the originall pollutions brought from the mothers wombe; with the ſoule and bodies vnaptneſſe, and vnableneſſe with chearefulnes and conſtancie, to runne the direct and iuſt paths of Gods commands. Many of theſe made the Head, all of theſe (and more too) the members, poore and needie.

By the Lord: we may (I take it) without danger vnderſtand God the Father.

And by Thinking on me; how that hee would free his Sonne, and all that he had giuen him, from all trouble, bondage and afflictions that euer ſhould befall them: for the father thought on his Sonne in the Garden, and vpon the Cr ſſe, when all had forſaken him: ſo hee did thinke on Dauid and Paul, when no man aſſiſted them: and, as wee ſhall heare more at large anone; ſo hath he, doth he, and will hee thinke vpon all his choſen, head and members.

The ſumme of all in one word is this, as if Christ, Dauid, or any true beleeuer had thus confeſſed.

What if I be poore, afflicted, deſpiſed and perſecuted? What if the Lord ſeeme to leaue mee for a time, as one forſaken? and fallen into the hands of his cruel enemies? hat he therefore forgotten me? forſaken me? No, no: he know th me by name, his eye of pr uidence is ſtill ouer me; and I am con •••• nt in this ſame thing, that he will ree me from all euil, and preſerue me to his heauen •• king kingdome.

And thus, according to my purpoſe and promiſe, I come to handle the ſeuerall doctrines, that hence, without wrong to my Text, or offence to any iudicious Auditor, may be deduced: where firſt let it be obſerued, that

Af i ••• ions befall Gods dearest children.

Vnderſtand this Text to bee prophecied of Christ: canſt thou denie the truth of the doctrine? was it no ſorrow to his humane Nature, ••• e 2 .3 . to be circumciſed, whipped and crucified? what a burden bare he? what a wounded ſpirit had he? and what woe endured he? when he ſweat great drops of bloud; called to his Diſciples to watch with him; and cried out, 〈◊〉 2 .14. My ſ ule is heauy to death; My God, my God, why hast thou forſaken me? Were not theſe piercing ſorrowes? But we leaue the Head, and come to touch ſome of his members; and but touch, leſt wee grow tedious. Shall I relate Abel ſuddenly ſlaine by cruell Caine, 〈◊〉 48. 〈◊〉 12 4. 〈◊〉 2 10. his bloudy and vnnaturall brother? Abrahams flight, he knew not thither? or Iaco s heauy iourney to Padan Aram? Were it to the purpoſe, to tell you of Moſes, Ioſeph, •• b, or any of the Prophets? Is it a ſorrow to bee old? Io. 2. to haue al ones children ſlaine in a moment? r to be perſecuted for well-doing? May it bee iled, a pricke, or wound, to faſt often? to bee whipt often? to be impriſoned wrongfully often? . r. 11.24. &c. to die often in appearance once in truth, and that vniuſtly? Why then the point is confirmed, ſufficiently proued, L ke 235. that a ſword oth pierce through the hearts of Gods deareſt children. And though this at the firſt ſeeme ſtrange; yet you ſhall ſee (at the laſt) it will ſtand with right reaſon.

For Chriſt, had not he ſuffred, who had been ſaued? and if he had not been pierced through with many ſorrowes, Iſ ••• 3.5. & . not one of the ſonnes of Adam had poſſeſſed any true comfort, or ſound ſolace. And for this end, it was needfull to conſecrate the Prince of their ſaluation through afflictions. 〈◊〉 . 2.11. He was that brazen Altar, which muſt vndergoe the great heate of the day, 〈◊〉 , 8 30. vpō the which fier was continually burning: Chriſt was typified or figured hereby, to ſuffer the infinite iuſtice of his father.

And his members muſt be like the buſh in the fier, for ſeuerall reaſons. Are they not the Lords (as I may ſay) garden-plots? Exod 32. will he not plant and ſowe them with the ſweeteſt ſeedes, and moſt fragrant flowers? ſhall he not then digge them vp, Ier. 4 4. picke out the leaſt graſſe, and breake euery little clod to pieces? Euery skilfull Gardener doth this to that plot of ground, where he intendeth to gather grapes, and not thornes; figs, and not thiſtles. And ſo it is with the Lord; where he will ſcatter the good graine of his grace, that perſon vndoubtedly ſhall haue piercing ſorrowes.

Againe, the faithfull are likened to trees, and muſt not they be pruned and lopped? 〈◊〉 . 1.3. If they that were planted in Eden, muſt be kept, 〈◊〉 . 17. . and dreſſed by Adam our father? ſhall wee thinke to eſcape the knife to cut vs and prune vs? for trees, if the roots runne to deepe into the earth, they muſt bee cut ſhorter; if the branches ſpread too farre, they muſt be lopped; and if the Canker or Caterpiller once infect, and cleaue to them, then they muſt be burned, ſmoaked: ſo (aſſuredly) if wee bee too much rooted, by our affections, in the things of the world; and with the great and large boughes of our abilitie, wrong and impoueriſh our poore neighbour; or let our coyne, like the canker, eate into our ſoules; God will giue vs many a cutting, lopping and ſmoaking: and as wee cannot naturally but doe the one; ſo, when God will heale vs ſpiritually, he will doe the other.

Moreouer, Gods children are compared to good corne, Math. 13.24. not cockle; wee muſt expect then to be ſhaken with the windie and bluſtring ſtormes of the wicked. Ier. 10.25. The Rookes of our times will bee pecking out the ripeſt graine; and euerie rauening fowle flie ouer vs, and defile vs; goe thorow vs, and bruiſe vs; or fall vpon vs, and rob vs: yea, our God himſelfe will cut vs downe, threſh vs, and grind vs; for its corne that muſt bee put on the mill, not chaffe: wheate that muſt be winnowed, when cockle is to be abandoned, burned.

Beſides this, how often are the godly compared to a Temple?1. Cor. 3.16. and may not euery particular perſon reſemble a ſtone in diuers things? Wee muſt be cut out of the rocke of our naturall eſtate;2 Cor. 6.16. and it's no eaſie matter to be endured, afterwards ſquared and hewen, that we may be fitted to lie cloſe and comely in the building: and this will be felt a paineful poliſhing; yet this muſt be done, or we are vndone. Rough ſtones are caſt into the foundation, but they that be appointed for the Pinnacles, and principall places, muſt haue the more pickes, the greater poliſhing: elſe they ſhould not bee of (or at the beſt but deface) this holy Temple, this ſtately building. And becauſe that this is not the chief point in my text, though the words (in part) will beare it; wee will make briefe application, and ſo proceede to another.

And doe piercing ſorrowes befal Gods deareſt children? what vſe then is to be made of this doctrine?

Why, the wicked may here learne a leſſon; its a true one (for Peter drawes it from this ground) but a terrible one to all ſuch perſons. If iudgment begin at the houſe of God,1. Pet. 4.17.18. What ſhall the end bee of thoſe that obey not the Goſpell of Chriſt? and, If the righteous ſcarcely be ſaued, where ſhall the vngodly and ſinner appeare? Another Apoſtle tells you,2. Theſ. 1.8. and giues you a full reſolution: God (ſaith he) ſhall come in flaming fier, to render vengeance vpon them that know him not, and obey not the Goſpell of Chriſt. This is not all, for, Verſ. 19. They ſhall be puniſhed with euerlaſting perdition (that's their end) from the preſence of the Lord, and from the glorie of his power (that is the place of their appearance).

But wicked men imagine, that God is like them, Pſal. 50.21. becauſe for a time he holds his peace; and in regard iudgement, a little ſeaſon is deferred, the hearts of the ſonnes of earthly men are ſet vpon Eccleſ 8.11. miſchief. Za h. 1.12. Tuſh (ſay ſuch) God wil neither do good or euill: But, O thou vaine man, when wilt thou learne wiſdome! ſhall he ſcourge his firſt borne, his onely ſonne, and but by imputation a ſinner? and doeſt thou thinke that he wil ſpare thee? Shal the naturall O iue bee thus lopped, and pruned? and ſhal the wild One eſcape the hand of the huſband-man? Will the Creditor cauſe the ſurety to pay all to the vttermoſt farthing? and doeſt thou, that art ſo deep in debt, expecta diſcharge without full paiment? Is the path to Canaan thus ſtrawed? what then will the way be that leadeth to Egypt? 〈◊〉 10 33. if he that trembleth at Gods word, ſhall thus bee corrected; how ſhall they, that make a mocke of the bloud of the new Couenant, H •• . 1 .29. eſcape damnation? Tell, if thou canſt, but its a thing impoſſible.

Hee that goeth towards the Sunne, ſhall haue his ſhadow follow him; but he that runneth from it, to flee before him: So he that marcheth with his face towards the Sonne of righteouſneſſe, ſhall haue afflictions ſtill to purſue him; as for him that hath his backe towards Chriſt; his ſorrowes, like the ſhadow, are before him; but hee ſhall meete with them in another world. Wherefore be thou not deceiued; for if God afflict his deareſt children, Luke 19.2 . he will one day take vengeance of all diſobedient baſtards.

And to what vſe ſhall the godly put this dotrine? Why, they muſt not thinke it ſtrange, that they are in the fierie triall;1. Pet. 4 12. neither faint becauſe they are chaſtened: for its for thy good, and the Lords glorie, that theſe things befall thee. Chriſt is a ſhepheard, and they that ſerue him are ſheepe, by the rule of relation: ſhall he not then ſend this Dogge of affliction, to fetch vs in, when we breake our bounds, and are ſtragling? hee is our Maſter, and wee his ſcholers; muſt wee not then haue a laſh, when our eye is off our booke; and wee haue no mind, either to ſay, or learne our leſſon? we bee his patients, he our Phiſition; then if wee feed too full, grow too ranke, ſhall he not ſtrike a vaine, and let vs blood, in due ſeaſon?

I haue often in my meditations, compared a Christian in proſperity, to a people at peace in a kingdome: doe we not ſee, that ſince warres haue ceaſed in our land, and neighbour Countries, that many a valiant ſouldier is growne fat, purfie, and not able to weild his weapons? And all (or the moſt) of our Armour to, ruſtie, cankred? The Spiders haue wouen webs in our Helmets, and head-pieces: the wormes eate into the very heart and pith of our ſhafts and ſpeares; and ſcarce is to bee found any Bandileeres, that will hold to hang about a ſouldiers ſholders. Are not our ſhips vnrigged? our Cannons at the Forts, vnskoured? houſes, townes, and Cities, but too weakely prouided? And hath not peace (by accident) had a finger in this buſineſſe? And euen ſo is it with a Chriſtian ſouldier; let him haue health of body, quiet of mind, and his cups to flow ouer; all his ſpirituall armour will either ruſt, or bee vnexerciſed. For what vſe ſhall we haue of prayer, in calling; faith, in beleeuing; hope, in expecting; or patience, in ſuffering? truly little, if any at all: therefore God will ſend warres, and rumours of warres, that wee may not abuſe thoſe excellent graces, and hee want his glory, wee our gaine by them.

Our God is wiſe, yea Wiſdome it ſelfe, he knoweth our eſtates, and can phyſicke vs for the purpoſe; and there is nothing ſo bad, but hee can vſe for the recouery of our former condition, and cauſe it to worke for good. I remember, that when Ioab would not come to Abſalom, 2. Sam. 14.30.31. he ſet his cornefield on fier, and thereby fetcht him: ſo when the iuſt Ones will not ſee their fathers face, Hoſ. 2.7. and 5.15. the fier of affliction will make them ſeeke him early, and diligently. It is the cuſtome of our Gallants, when their horſes bee ſlow and dull, to ſpurre them; if iron grow ruſty, caſt it into the fier to purifie it: and ſo doth our good God, in our backwardneſſe to good duties, pricke vs; or being in our filthineſſe, purifie vs, by caſting vs into the hot coales of tribulation.

Wherefore doe not ſo much mourne, that thou art afflicted; but be carefull and fearfull, leſt thereby thou ſhould not be reformed; for this is a true ſigne that we are Gods ſonnes, and not baſtards, when wee are more doubtfull that wee ſhall not make the right vſe of them, then fearfull that the Lord will not remoue them. He that findeth this in himſelfe, findeth a good thing, and but that which alwaies attendeth and accompanieth a ſanctified heart in its greateſt troubles.

But ſome man may ſay; Sir, it is a hard thing to ſuffer afflictions patiently; therefore what ſhall I doe to attaine to this?

Why, thou muſt conſider, that it is the direct path to heauen; Matth. 7.13. and is it not better to bee in our right way, though ſtonie, crooked; then in the pleaſant Medowes going aſtray, wandring? The ſpeedieſt way to compaſſe the world, is to goe by water; and the ſureſt path to heauen, is to ſaile through a ſea of affliction.

Againe, call to mind that Christ thy Captaine hath trod the ſame ſteps before thee; and ſhall not the Head be followed by the members? It is ſaid,2. Sam. 15.30. that Dauid the King went vp to the Mount of Oliues, and the people with him, and as they went, they wept: ſo our Dauid is aſcended into heauen, but he went weeping, and ſo muſt we follow him weeping; for theſe two are inſeparable.

Moreouer, ponder with thy owne ſoule, how many, how great troubles, thou by thy ſinnes haſt innumerable times deſerued? Alas! Lam. 3.22.39. long agoe mighteſt thou haue been cut off by death, and condemned: if this were thought on, it would ſtoppe this vaine of diſcontent and impatience. Thou maiſt admire thou waſt not long agoe conſumed, rather then pine, in that thou art corrected, afflicted.

Finally, immoderate mourning, is a meanes to draw downe a heauier iudgement. When boyes will pule, and cry out for a little laſh, the Maſter many times ſets it on with a tang: And hee that will ſtruggle vnder the Lords hand, peraduenture ſhall vndergoe a double ierking. Say therefore with Dauid, I held my peace, Pſal. 39 9. becauſe thou Lord diddeſt it. Thus much for this point; the ſecond ſucceedeth, which is, that

The Lord doth not ſeparate his affection from his children in affliction.

Pſal. 73.1.Howeuer it be, yet God is good to Iſrael; and the pure in heart ſhall neuer be forgotten. Did not hee remember Noah, Gen 8 1. Gen. 15. in his Arke? Abraham, in all his troubles? Iacob, in his heauie iourney? Ioſeph, in the pit and priſon? Gen. 8 16. Gen 39.21. Gen. 29.16. and iuſt Lot, in the middeſt of Sodome? The Lord thought on Dauid, when hee kept his fathers ſheepe: Saul would haue ſlaine him;2. Sam. 12.1. Ziklag was burnt, in his flight to Gath; and when he had forgotten his God, committed adultery and murther, and was in his greateſt extremity, how often doth this man confeſſe, that in the middeſt of all his ſorrowes the Lord comforted his ſoule? Pſal 94.19. and, Though his father and his mother ſhould forſake him, Pſal. 27.10. yet Iehouah would gather him? I might here make mention of Moſes, Daniel, the three Children, and our fore-runner, Christ; and tell me, which of the faithfull was euer forgotten by the Lord? He hath ſaid, Hebr. 13.5. that He will not leaue vs, or forſake vs; but at all times, and in all places, he will bee with vs. Paul, without doubting, caſteth downe the gantlet, and biddeth a defiance againſt all things, (which notably doth proue the point in hand). Who, Rom. 8.35. &c. or what ſhall ſeparate vs from the loue of God? ſhall tribulation, or anguiſh, or famine, or perſecution, or nakedneſſe, or perill, or the ſword? No: for hee is perſwaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come; nor height, nor depth, nor any other creature ſhall bee able to ſeparate the faithfull from the loue of God, which is in Chriſt Ieſus. Shall I now ſhew it you in the Reaſon?

Firſt, the Lord is not ſubiect to forgetfulneſſe, he knoweth who are his; and his eye is alwaies ouer thē. 2. Tim. 2 19. Could the Lord forget them, were hee ſubiect to ignorance? then his affections might be ſeparate from them; but he is not, he cannot. Tamar may diſguiſe her ſelfe, walke in an vnaccuſtomed path; ſo Iudah may not know her. Iſaac, through the dimneſſe of his ſight, may bleſſe Iacob, and paſſe Eſau. Tract of time may make Ioſeph to forget, or be forgotten of his brethren. Salomon may doubt to whom the child (of certaine) belongeth; and Chriſt come to his owne, and not bee receiued. But the Lord ſeeth all his; time, place, Heb. 4.13. ſpeech or apparell cannot obſcure or darken his eye or eare. He can diſcerne Daniel in the denne; Iob, though neuer ſo changed, on the dunghill: Let Ionah haue his lodging in the whales belly; Peter be put into cloſe priſon; or Lazarus bee wrapped in rags; or Abel tumbling in blood; yet can hee call them by name, and ſend his Angels to comfort them. Ignorance, or forgetfulneſſe may cauſe loue to bee eſtranged in the creature; but the Lord is not incident to either: for his eye, as his eſſence, Pſal. 139 1.2. &c. is euery where. In this reſpect therefore he needeth not to ſeparate his affection from his children in affliction.

And as the Lord is not ſubiect to forget, ſo is he not incident to change; for whom he loueth once, Mal 3 6. Ier. 31.3. he loueth euer. Man is ſubiect to mutation of affection; but ſo is not the Lord: for he is one moſt pure act, his loue makes vs good; ſo that his affection is perpetuall. Mans iudgement may deceiue him, and his loue cannot make the obiect beloued better; therefore hee is ſubiect to alteration; God not.

But we reade that God hath repented, and ſo changed his affection.

I anſwere, firſt, that it is ſpoken for our vnderſtanding, after the manner of man, and not to bee vnderſtood otherwiſe.

Againe, the change is not in God, but in reſpect of the obiect about which hee is exerciſed; for one cauſe without alteration in it ſelfe may produce diuers effects in that regard. For example: The Sunne hath but one ſimple act of ſhining; yet, doe wee not ſee that it doth vnite clay and ſtraw, diſſolue ice into water? makes the flowers ſmell ſweetly, and a dead corpſe to ſtinke lothſomly? the hot fier to be colder, and the cold water hotter? and will it not helpe to cure one man by his heate, yet therewith kill another? Where is the cauſe? in the ſeuerall obiects, and their diuers diſpoſitions, and conſtitutions; and not in the Sunnes act of ſhining, which is but one and the ſame.

Take a more familiar ſimilitude. Let a looking-glaſſe be ſet in the window, will it not repreſent to thy eye diuers obiects? If thou goe to it in decent and comely apparell, ſhalt not thou ſee the like figure? if deiected, and in courſe rayment, will it not offer to thy view the ſame equall proportion? doe but thou ſtretch thy ſelfe, bend thy brow, and runne againſt it, and will it not reſemble the like perſon, and action? where is the change? ſhall we conclude in the glaſſe? No: for it is neither altered from the place, nor in nature.

Wherefore if God one day ſeeme to loue vs, another day to hate vs; there is an alteration within vs firſt, not any in the Lord. Bee thou then ſuch in thy ſelfe, as thou wouldeſt haue the Lord bee vnto thee; but if thou change, thou ſhalt finde a change, though God neuer change; and if thou runne ſtubburnly againſt him; Pſal. 18.24.25. &c. he will walke ſtubburnly againſt thee. For with the froward, hee will ſhew himſelfe froward; but with the meeke, hee will ſhew himſelfe meeke. Yea, ſuch as thou art to him, he will be to thee, and no other. O that we could beleeue, and ſo practice this leſſon!

To proceed; let vs examine and ſee, what is the cauſe of ſeparating affection; and ſhall wee not finde it either in the Agent or Obiect? In the louer, God, we ſee no cauſe can bee found: ſurely, nor in the thing beloued. For what is affliction to Gods children? doth it deſtroy the eſſence of the ſoule, or deface the image of holineſſe and righteouſneſſe in them? Luk 22.44. Pſal. 119.71. Doth it (in a word) make them worſe, or better? It is plaine, that no trouble deſtroyeth the image of God; or maketh his the more prone to ſinne; but rather it hath been a meanes to moue them to leaue it and amend. For in trouble they will pray more feruently; Hoſ. 2.7. 2. Cor. 1.4. pity others more compaſſionately; make vowes, and reſolue to ſerue God the more ſtrictly, Pſal. 66.13.14. then euer in the dayes of proſperity. Why then ſhould the Lord withdraw his affection from them? for loue leaues hold, but whē the obiect growes worſe and worſe.

And in the laſt place, this Reaſon may alſo confirme the doctrine. Hee ſhould bee more vnnaturall then meere naturall men, Mat. 7.9.10 11. (who take the moſt pitie of their owne being in the greateſt diſtreſſe) if he ſhould forſake his children in their affliction.1. Tim. 5.8. Nature it ſelfe, in theſe ſtraits, will not be wanting; and ſhall the Author of all graces be found failing?2. Sam. 18.33. Shall Dauid keepe ſuch a houling for a rebellious ſonne? and will the Father of mercy not reſpect his obedient children? Away with it: for it is a kind of blaſphemy to conceiue it. For betwixt the loue of the Creator, and the creature, there is neither in reſpect of heighth, depth, breadth, or length, any equall proportion.

And is this ſo? how then ſhould we loue ſuch a God, of whom wee are ſo beloued? what praiſe ſhould we thinke too much for ſo waighty a matter? why doe we not ſtudie to ſet forth his goodneſſe and wonderfull workes? Exod. 15. Moſes would make a ſong, Dauid and others in way of thankfulneſſe, becauſe in their greateſt affliction, they felt the Lord to be preſent in affection. Did not Mary breake out, Luk. 1.46.47. My ſoule ſhall magnifie the name of the Lord, and my ſpirit ſhall reioyce in God my Sauiour? Why did ſhe this? for hee hath looked on the poore eſtate of his handmaid. How did Paul, from the like ground double his petition; The Lord ſhew mercy to the houſe of Oneſiphorus; 2 Tim. 1.16.18. The Lord grant that he may find mercy with the Lord in that day: VVhere was the reaſon of this? for he found me out at Rome, viſited me often at Epheſus, and was not aſhamed of my chaine. Shall the Apoſtle thus bleſſe his friend, for being refreſhed in his bands? and ſhall not we, from the heart rootes, break forth into thankfulneſſe? For God, not once, but often hath viſited vs, and hath not been aſhamed of our chaines of ſinne and corruption: nay, he hath broke our bands, and ſet vs, that were Satans ſlaues, at free liberty.

But ſome may ſay to me, as many ſhall to Chriſt in the laſt day; When ſaw we thee in nakedneſſe, &c? ſo, VVhen were wee poore and needy, and God thought on vs?

Giue me leaue a little, and I will tell you.

Firſt of all, doe but caſt the eye of your remembrance backe, and runne with the feete of your faith ſo farre, as the fall of Adam our father; Gen. 3. did not we eate with him, ſinne with him, Rom. 5.14.17. and lay in the buſh with him? was not he, and all we at that time poore and needie? who was euer in ſo great a ſtreight? in ſo miſerable a condition? conceiue, if thou canſt, of a portion of matter without a forme; and ſuch was thy tickle condition, almoſt turn'd to nothing: were we not all dead men, and depriued of our greateſt glorie? Rom. 3.23. what mans caſe was euer more miſerable then all ours, before the Lord called, Adam, Where art thou? Conceiue of it a little, lay it to heart, ponder it deepely in thy mind, and ſuffer it to take ſome ſetled impreſſion. What miſerie was that? What a word of comfort was this, The ſeede of the woman ſhall ſhuffle or breake the Serpents head? I ſpeake to you that haue vnderſtanding, and conſider what I ſay; for the more thou doeſt meditate on this thing, it will ſeeme to thee the more wonderfull.

But let vs come neerer home, and then will it not appeare, that we in this our Kingdome, were ſometimes poore and needie? And becauſe too many crie out, and (as the ſpies did vpon Canaan) haue brought a bad report vpon our countrie; let vs ſearch into, and examine the matter. And that we may ſpeak as the thing is, let vs firſt of al compare the land with it ſelf, and next with her neighbouring ſiſters.

Was it not in times paſt, as at the beginning, a Chaos, without forme and voide? Did not darkeneſſe couer all our deepe? and the people periſh for want of knowledge? Ignorance was our wedding garment, and Implicite faith, a ſword faſt in the ſheath to quench all the fierie darts of Satan: our Bible was as a ſealed booke; the teachers of it blind guides, and Gods houſe nothing elſe but a Denne of Theeues. Were not all our Progenitors vnder this cloud? Did not ſinne enlarge it ſelfe, as Hell? and like the Leproſie in the time of the Law, ſpread farre, and infect the whole body? What were all the moſt eminent and pleaſant ſeates in our Kingdom, but hiues full of droanes; Temples, ſwarming with Caterpillers, who nipt euery greene thing in the bud, as in the land of Egypt? VVhat ſhall I more ſay? VVere not all our Prieſts Papiſts, or Atheiſts? Theſe places, wherein now in Spirit and truth the Lord is ſerued, a very ſinke of all ſinne, and Collunies of all vncleanneſſe? Is not this truth? And hath not the Lord in theſe latter daies brought light out of darkeneſſe? made the Engliſh man in his owne image? blowne part of this viperous brood into the red ſea of deſtruction? and giuen him his elder brothers bleſſing? I lye not: there is not one thing, at the which I haue more wondred, then to ſee how the Lord hath rooted out the Canaanite, who was ſo mighty, in number many, and equall in pride and malice; I doe not doubt to ſpeake, but if ſome of vs had ſeene the daies of old, and compared them to theſe, they would be aſtonied at Gods goodneſſe, and the times reformation. For did not our Aunceſtors want the bread of the ſoule, the eye of the mind, and the pure water of life and ſaluation? Is it not to bee feared, that millions of ſoules were poiſoned, that I ſay not eternally damned? Look back thē to thy mother, take a ſtrict view what ſhe was, and then conſider what ſhe is; we account compariſons odious; but I am ſure, ſuch as theſe, be commodious: and he that doth not compare time with time, ſhall neuer ſee the depth of mans miſerie, or the greatneſſe of the Lords mercie.

But me thinkes I heare ſome in the Congregation ſay, I goe beyond my bounds, and giue my Countrie too good a commendation. I do not, nor cannot, ſo the rule bee obſerued: ſhee is farre better then ſhe hath been, yet in many things ſhe might be mended. God called not all his works very good, before the laſt daies Creation; no more will I my Mother, vntill the laſt day of ſanctification and recreation: But yet I may ſay, and muſt ſay, ſhe is well amended. And in the ſecond place, doe but compare our Iland with others neare adioyning; are not they more poore and needy in many things then we be? and did not the Lord then herein thinke vpon vs? Haue not we a great Light to rule the day, and many leſſe for the night-ſeaſon? What if ſome wandring Planets bee in the firmament? why, is not their irregular courſe and motion euident to all men?

If the Canaauites had been deſtroyed at once, the beaſts of the field had deuoured the Iſraelites: and what knoweſt thou, but the ſame reaſon may be of force in theſe daies? Let vs not murmure, ſeeing we haue tooke poſſeſſion of their land, and haue dominion ouer the Canaanite: Wee haue the prize, and the remnant one day ſhall be ours, if our ſinnes and ingratefulneſſe doe not preuent it.

I could tel you of particulars, whē we were poore and needy, and the Lord thought on vs, at the change of the two Princes: Did not the Edomites conclude, that then was the day of mourning, when they intended to be reuenged of Iſrael? But God preuented them. And in 88 was not lots caſt vpon our land, and we eſteemed as dead men? And in (that neuer to be forgotten deliuery) the Gun-powder-plot, were not all our heads neare the blocke? who was euer needy, if then we were not in need? VVhen I haue thought of that cruell plot & inuention, me ſeemes I could neuer match it, except that in the fall of Adam, and betwixt them there is ſome equall parallell.

In that, there was the Diuell and the Serpent; the Garden and the perſons againſt whom the treaſon was intended: and in this the Pope, Faux his inſtrument, the place, and the people they aimed at. And in this compariſon or allegorie, we liken the Pope to the Diuell; Faux to the Serpent; the Parliament-houſe to the Garden; and the King to Adam. The Diuell was in the Serpent, but would not bee ſeene; the Pope in Faux, yet loath to be diſcouered: the Serpent muſt ſwimme (probably) in the water, and creepe cloſe into the Garden; Faux muſt croſſe the ſeas, and crawle vnder the Parliament-houſe: the Serpent muſt ſpeake nothing, but as the Diuell would; nor Faux doe any thing, but by the Popes direction: the Diuell pretends kindneſſe to Adam, Yee ſhall be as Gods; the Pope vnder the cloake of holineſſe aimes at deſtruction: the Serpent reſpected not the excellency of the place, to effect his purpoſe; nor Faux, if he might accompliſh his reſolued treaſon: the Serpent ſaid, Yee ſhall not die at all; Faux, if he had been poſed, would haue rendred the ſame leſſon: the Diuell in tempting Adam, aimed at the deſtruction of all his poſteritie; ſo did the Pope, in our dread Soueraigne, at all his royall iſſue, and loyall ſubiects: and in many more particulars they might be paralleld. And vndoubtedly theſe two plots (not to be equald by any) had one firſt efficient, Satan; twinnes they be, conceiued in the ſame wombe; whether in Hell, or ſome Friers Cloyſter, there's the Queſtion. But how good was God to vs, that though they traueld of iniquitie, and conceiued miſchiefe, P ••• . .14. yet they haue brought forth a lie; their heads haue been bruiſed, and their counſell confounded? Suppoſe that it had tooke effect, what fact (except that in the Garden) to this had been comparable! For the walles of our Ieruſalem had been ruinated, and the Sepulchers of our fathers burnt with fier: our Annointed had died the death, and Bethel his houſe become a Babylon: our Harpes had been hanged on the willowes, and we (at the beſt) but ſung our Hebrew ſongs in a ſtrange tune, voyce and land: This was the worke of God, and ought to be marueilous in our eyes. For had not the Lord thought on vs, we had been ſwallowed vp quick, and laid as low as the nethermost hell.

I omit many other miſeries, which made vs poore and needy; as pinching Froſts, ſcorching heate, inundations of waters, droughts, famine, and the deuouring plague in this City, and other places of our kingdome? VVas it not to bee poore and needie, when thouſands in a weeke departed? men, women and children drawn with hooks by heapes into holes? they that were liuing either running away with great feare, or ſtaying ſtill at home, with greater? And who hath remoued theſe euils, and ſent downe the contrary bleſſings? Is it not the Lord? VVe haue but yet ſpoke of generals; but let vs deſcend to particulars, and there's not one can deny, but in theſe two reſpects he hath been poore and needy; and the Lord thought on him.

Firſt, for his corporall condition. VVho preſerued thee in thy Mothers wombe? fed thee with Manna in this wilderneſſe? and freed thee from ſo many iudgements as haue been inflicted vpon others? Surely the hand of the Lord. VVho lead thee into greene paſtures, hath cauſed thy cup to flow ouer, and anoynted thee aboue thy fellowes, except Dauids Shepheard?

But to let theſe things paſſe: Art thou now the ſonne of God? waſt thou not the child of wrath by nature? who hath ſingled thee out of the confuſed multitude, enriched thee with the graces of ſaluation, and borne thee againe? whereas the whole world lyeth in wickedneſſe? VVill not theſe former fauours prouoke thee to gratefulneſſe? yet let the benefit by it for the preſent, and future time, bee forcible to vrge thee to the practice of this dutie: for others of Gods ſeruants haue done the ſame vpon no other ground. Paul, when hee conſidered, that The Lord had aſsiſted him, when all men for ſpoke him, and was perſwaded, that the Lord would deliuer him from euery euill worke, and preſerue him to his heauenly Kingdome; breakes forth into theſe words, To whom be praiſe for euer and euer, Amen. And is not this paterne worthie of our beſt imitation? and this conſtant affection on the Lords part, a continuall gratuitie on ours? VVhy then let it be daily put in practiſe: for either this loue, or nothing deſerues it, and is thankſworthie.

And as this point in the firſt place ſhould work in vs loue autogratefulneſſe to God: ſo in the ſecond it may comfort vs for the preſent and future troubles. Haſt thou vexations without, and terrors within? ſeemes it to thee, that the Lord hath forſaken thee? Why, it is not ſo: thou art deceiued. Think on the dayes of old, and if euer thou canſt proue, that he did loue thee; this point will proue he doth ſo ſtill. What ſhould more comfort a Chriſtians heart then this? and encourage him to go on through good report, and euill report with reſolution?

Acts 20.38.VVhat made the people weepe ſo bitterly, and fall on Pauls necke? was it not, in that they muſt ſee his face no more? And what did Christ promiſe to his diſciples for their comfort and reſolution in their greateſt troubles and vexations? Any thing but this, Mat. 28.20. I will bee with you to the end of the world: You then that haue choſen the better part, giuen vp your names to ſerue God, and bee in the vaſt wildernes of this world, be not faint, or weary in the way: for though hunger pinch you, Pharaoh purſue you, and the fierie Serpents ſting you, yet the Lord ſhall neuer leaue you, or forſake you.

But ſome may obiect to me, as Gedeon did to the Angell; Iudges 6.13. Ah my Lord, if the Lord loue vs, and be with vs; why then is all this euill come vpon vs?

Sol.Art thou ſicke in body? the Lord doth it for to make it a fitter habitation for thy ſoule. VVhat if thou ſeeme to be brokē in pieces? yet he can eaſily reſtore thee to thy former conditiō. Shal you not ſee a Carpenter ſet vp a houſe in a comely order, yet anon he wil ſtrike one ioynt frō another, & lay it flat on the ground? hath he a purpoſe to deſtroy it?

No: rather to amend what he ſaw amiſſe in it: And ſo be we, in our owne iudgements, builded in a decent manner; but God is wiſe in heart, and ſeeth that our bodies are not fit Temples for his Spirit; therefore we muſt downe againe for a time (at the leaſt) in our owne feeling, & preſent apprehenſiō.

But thou wilt ſay, The ſpirit is departed from thee, and not to be found within thee.

Thou art to know this,Sol. that in a Chriſtian ſoule there be many manſions; as of loue, ioy, faith, zeale, repentance, and humility: If therefore the ſpirit be not preſent in one place, ſeeke to finde him in another: for be thou aſſured hee is not (in truth) departed. Doeſt thou want ioy, or faith? canſt thou pray for either? why thou haſt the ſpirit: Canſt thou not pray? (for ſometimes this is a good mans condition), yet canſt thou ſigh and grone? why, that commeth from the Spirit: Canſt thou not repent as in times paſt? art thou notwithſtanding ſenſible of this? and ſtrikeſt thy hand vpon thy breaſt? this is a motion of the Spirit. And be thou of good comfort; for when thy caſe ſpirituall is moſt miſerable, yet thou maieſt diſcerne ſome pulſe (though weake) of the Spirit, beating. He that comes to ſee his friend, will bee glad to finde him in any roome of his houſe; and if he be not in the dining chamber, or parlour, hee (peraduenture) ſhall haue him in ſome other priuate corner: ſo, if the Spirit be abſent from the manſions of faith, loue, and the like: then thou muſt finde him out in the cloſe and darke roome, called, The diſlike of thy preſent condition; or in the ſecret corner of Humiliation. Theſe two be the furtheſt places of his abſence.

But I was vſed to haue him preſent in all.

Solution.To ſpeake with reuerence; Euery grace in our hearts may bee compared to ſo many candles in a houſe: Now the Maſter will not light aboue one or two at the moſt, except hee haue great vſe of them: ſo the Holy Ghoſt is the keeper of our ſoules; he worketh with theſe graces in vs; and hee will but employ them, as there is iuſt occaſion: If there bee need, all ſhall bee enlightened, made ſtrong. And what man being an old Diſciple, that hath not experience in theſe things?

Why, how can the Lord be with vs? for they that worke wickedneſſe are ſet vp; Ma . 3.15. and ſuch as tempt God, they are deliuered: And are not all things within vs, and without vs, out of order?

Solution.We muſt not iudge things by the appearance or preſent condition; for then we may condemne the generation of the iuſt and the Lords owne building: He that would haue comfort in the remembrance of his houſe, muſt not conceiue of it in parts: as of the wood in the Forreſts, vnſquared; the ſtone in the rockes, vnpoliſhed; the brick in the clay, vnburned; and lime in the ſand, vntempered; but in the patterne or frame, as it will bee when it is perfected: So wee are to looke at the end of the righteous, and the reſtauration of all things, not as they bee for the preſent; and then ſhall we ſee the full beauty of the Lords workes, and our owne bleſſedneſſe. He that doth theſe things ſhall neuer fall, finally, and for euer.

Therefore Watch ye, ſtand ye faſt, quit you like men, and be ſtrong: for the Lords affection to all the faithfull, neuer faileth in affliction.

And doth not the Lord ſeparate his affection from his children in affliction? Let vs then tread in the ſame ſteps, and imitate our heauenly Father. Oh that this were the cuſtome of our Countrey! but it is not; we rather practice the contrary, adding affliction to Pauls bands. For to him that hath not (need of comfort) ſhall bee giuen; but from him that hath, ſhall be taken away that hee hath. Iob renders the reaſon: Becauſe Men haue forſaken the feare of the Lord. How many haue the faith in reſpect of perſons? forſake iuſt Iob, if tumbling on the dunghill? and be aſhamed of Pauls chaine? Is this to ſhew forth the vertues of him that hath called thee? to imitate the example of thy Sauiour? and to be a fellow-feeler of thy brothers affliction? If this goe before, what will follow? ſhall not the Lord mete to vs, as we haue meaſured to others? leaue vs, when we haue moſt need of comfort, ſeeing we cry, Stand afarre, come not neare me, to our children and friends in the time of affliction.

Was it not Ionathans praiſe, that he was louely in life and death, and would not leaue his brother Dauid in all his troubles? and ſhall it not be thy duty and comfort to doe the like to all thy brethren? The Butler is branded, that he remēbred not Ioſeph in his bands; and hence (probably) came that Prouerbe: No man remembreth the afflictions of Ioſeph. Yet we haue ſome more vnnaturall, who forſake men in their proſperity, and dayes of Gods promotion: they enuie Dauid, becauſe hee is annointed King from the ſheepe-fold: Cry, away with Amos, he muſt not prophecy at Bethel, for he was a figge-gatherer: and if Chriſt come out of Nazaret, be reputed the Carpenters ſonne; and aduanced by his heauenly Father; ſome will reiect him; others doubt of him; and too few receiue him.

And (without miſ-apprehenſion be it ſpoken) I haue ſeene theſe two euils in the learned and religious of our times; Friends forſaken in aduerſity, enuied in proſperity: wee will not viſit the poore, if wee bee rich; neither regard them the Lord extraordinarily aduanceth. But theſe things ſhould not be ſo: why then ſay with Ruth, Nought but death ſhall part thee, and thy friend: follow him with thine affection whitherſoeuer he goeth; and if he fall amongst theeues, goe not by him, but looke on him; and to thy ability and his neceſſity relieue him: For this is thy Fathers proceeding; the cuſtom of his childrē; & the only way to be of others reſpected, when thou thy ſelfe art moſt afflicted.

If pouerty would haue parted friends; nakedneſſe made a ſeparation, meanneſſe of birth, or baſeneſſe of condition; then the Lord had neuer tooke pitie on thee; or, in affection been vnited to thee. Wherefore ſet the Lords patterne before thine eyes; and whatſoeuer hee beareth with, in his, doe thou the like alſo: and let not that withdraw thy loue from any of thy brethren, againſt which the God of loue neuer obiected, diſliked; or, for the which his affection was neuer ſeparated, weakened. I know this is thy dutie; but a thing, not eaſie to bee done; for, it is no weake, but a maine pitch of ſanctification, not to draw arguments from the meanneſſe of a mans birth, friends, education, former pouerty, or preſent neceſſity to withdraw, extenuate and ſeparate affection: but to loue, where, and in the ſame manner the Lord loueth: he that doth this, fleſh and blood neuer reuealed it to him. Then ſtriue for it; it is worth the obtaining; that it may be ſaid of thee, as Paul ſaid of one, who performed this dutie: The Lord ſhew mercie to the houſe of Oneſiphorus; The Lord graunt he may finde mercie with the Lord at that day.

And from this point of Gods affection to his children in affliction; we may all be encouraged to ſerue ſuch a maſter. Art thou his ſeruant, and ſonne? then doe not, with the Prodigall, run from him; or with Demas, embrace the world: for all creatures of that kind will faile and forſake thee in thy affliction; or if not, they will proue, but like Iobs friends, or the Phariſies, Miſerable Comforters. Or, haſt thou not yet giuen vp thy name, and with a purpoſe of heart cleaued to the Lord? why then change thy maſter, and make choyce of him wee haue in hand.

Who would not ſerue ſuch a man as will bee alwaies preſent with his people; haue an eye ouer them; call them by name, and relieue them according to their neceſſities? Shall not we then make election of the Lord? For his eye ſhall watch for thy good; his right hand ſhall be ouer thy face, and his left hand vnder thy head; and, thou ſhalt want no manner of thing. Art thou in bonds? hee ſhall viſit thee. In danger? his Angels ſhall defend thee. In want? the creatures refreſh thee. Tempted by Satan? he ſhall fight for thee. Or in the pangs and ſhadow of death? yet he will bee with thee, that thou maiſt ſleepe ſoundly and ſecurely.

Beloued, this I know, that if God be with vs, it is no matter who be againſt vs: but if hee bee not on our ſide, what will it profit vs to bee reſpected of the world? And ſay not in thy heart, Luſh, my mountaine is ſtrong, and I ſhall not be moued; for wee are but in the wilderneſſe, wee ſhall meet with fiery ſerpents, the ſtings of a guiltie and wounded ſpirit. Iordan, that type of death hath not looked vs in the face; at the moſt, wee haue not paſſed ouer it: and doth not the day draw neere? is it not at hand? and if the Lord doe not then helpe thee, and be with thee, what ſhall become of thee? wofull will be that Hauen, where thou ſhalt be landed.

O that we did but know the worth of Gods fauour in affliction! or how ioyfull a thing it is for his children to be aſſured of his affection! Well; the day of death and of iudgement ſhall declare it: and till then, the true worth will not bee fully knowne of the faithfull; or the want feelingly diſcerned by the vngodly. Let me then entreat thee to ſtriue for his fauour; thinke no paines too great to obtaine it; neither be at peace till thou poſſeſſe it; for then thou maieſt haue comfort in troub es; ioy, amidſt ſorrow; and life, in death. No tidings ſo terrible, that ſhall make thee tremble; no former ſinne cauſe thee to feare; nor Satans deadlieſt darts touch or pierce thee, if the Lord be with thee. Now then is the time to agree with him; take the opportunity, fore-ſlow it not; and build thou on this rocke once, and ſtand for euer.

A third point from the words may now be collected, viZ. that,

The fauour of God in affliction, onely giueth the faithfull ſatisfaction.

We ſee that this good man did comfort himſelfe from no other ground, but from this, that The Lord thought on him. Neither is there any thing that could worke this effect, he being in ſo great affliction, except the Lords loue and affection. Many cry, who will ſhew vs any good? Pſal. 4 6. But Lord lift thou the light of thy countenance vpon me. And whom haue I in heauen but thee, Pſal 73.25. or in earth that I reſpect in compariſon of thee? No perſon, no thing. I is good (yea beſt) to draw neere to God, •• nd 28. 2. Sam. 1 .12. for content in theſe dangers. Saul was a King, and yet when God was gone, could his kingdome yeeld him any comfort? BalſhaZZar in his bowles will quake, Dan. 5.6. and his heart roll within him, if the Lords hand in writing be ſtretched out againſt him. Why doth the diuell tremble and feare? Oh, Iam. 2.19. hee hath no confidence in the great Creator. Cain will curſe and cry to, Gen. 4.5. when he cannot expect and reſt in a cheerfull acceptation from the Lord: but let all the creatures in the earth, and the whole hoaſt of Heauen band themſelues againſt vs, If God be with vs, Rom. 8.31. who can be againſt vs to hurt vs, trouble vs? And what may bee the reaſon of this?

Why, the Lord is the onely obiect of their loue, and he in whom their ſoule principally delighteth: wherefore enioying him, they haue all they would. Gen. 45.28. Let Iacob heare that Ioſeph his ſonne is yet aliue, he hath enough. If the King come home ſafe, Ziba may keepe the land,2 Sam. 19.30. for Mephiboſheth is ſatisfied. Could but the ſonne of Hamor match with Dinah, Gen. 34.19. his Circumciſion will bee endured; and though the daughters in the countrey bee denied him, yet ſhall he be well contented. Giue but Rahel children, Gen. 30.1. Luk 1.29. and ſhe will not die. And let Simeon ſee his Sauiour and he will die. And how are theſe contrary effects produced? Why loue is the cauſe thereof: ſo let Gods children enioy the ſubiect of their affection, they will reſt in it with full contentation in all affliction.

Becauſe they beleeue then, and know that all ſhall worke together for good at their latter end. Rom. 8.18. For being aſſured of the one, they neuer need to doubt of the other: and grant but the firſt, and the ſecond will enſue of neceſſity. Will it not reioyce the poore patient, that his Phyſition doth affect him? for then he is aſſured, that if he can, hee will (and God can) cure him. If we haue the Iudge for our friend and father, what need wee to feare the many inditements preferred againſt vs? Let Moſes haue the Lord to looke vpon him, Pharaohs frownes cannot feare him: and let God but thinke on vs, and we thinke on him (he by affection, wee by faith), we need not to ſhake or ſhadder: but walke on cheerfully and reſolutely in the valleyes of teares, Pſal. 23.4. and the very ſhadow of death. Dauid in his greateſt troubles ſpeaketh thus to the Lord; Thou haſt giuen ioy in my heart, more then of the time, when their corne and their new wine were multiplied. Pſal. 4.7.8. In peace together will I lye downe and ſleepe; for thou Iehouah alone wilt ſeate me in confidence; preſerue my ſoule in ſafetie. Now from this point thus proued, we learne theſe things.

And firſt, whats the true cauſe, why ſo many are ſhaken with euery blaſt, and flie like chaffe before the leaſt wind of affliction? Alas! they haue not made the Lord their portion, neither bee aſſured of his affection: their loue leanes on ſome other ſubiect; and that once failing, they fall for euer. He that affecteth the earth, if it grow barren, hee will ſtill be bawling: and he that expects treaſures from a farre; let the wind but riſe, and the water ſwell, his body will ſweat, and his ſoule be troubled within him: the ſea is not ſo much toſſed, but he is as much terrified: the one caſts not vp more mire and mud, then the other feare and deſpaire. Mat. 27.5. 1. Sam. 3 .4 2. Sam. 17.23. Shall wee thinke that Iudas would haue hanged himſelfe; Saul fallen on his owne ſpeare; or ſo wiſe a wight as Achitophel, proued his owne executioner; if God had been the obiect of their affection, and they put confidence in him in their affliction? No: it had been a thing impoſſible. And therefore we may hence ſafely conclude, that the want of the aſſurance of Gods ſauour is the true cauſe, why men in diſcontent and croſſes become their owne executioners. For that which they affect moſt, wanting power to content and preſerue them, or being remoued from them; they hauing no other God in their preſent apprehenſion, often become their owne bloudy Butchers, to drowne, hang, or murther themſelues. And doe but obſerue it, and what I haue ſpoken, you ſhall find verified by experience.

And in the ſecond place we may hence learne the true ground, why Gods children haue ſo reioyced in affliction; and it is this and no other, namely their aſſurance of Gods fauour and affection. He that beleeueth in the Lord by faith, is linked to him in loue, and perſwaded that God thinkes on him, will embrace death, deſire iudgement, and neuer tremble at the moſt terrible tidings. Heb. 11.8. Abraham will goe hee knowes not whither; Daniel into the Denne, Daniel 6. Gen. 28. Ruth 1.6. and Paul to priſon, hauing this confidence of the Lords fauour. Iacob will leaue his fathers houſe, Ruth runne into a ſtrange Countrie, Hebr. 12.23. and Christ embrace the Croſſe, endure the ſhame, when God thinkes on them. How ſhould Iob haue endured the ſtealth of his cattel, Job, 1. & 2. burning of his corne, and the ſudden death of all his children, when their bones were bruiſed and broken; their bloud and braines ſprinkled and ſpread on the poſts and timber; his VViues bitter words, Curſe God and dye (for ſo the place is to bee vnderſtood; for it's probable Satan ſpared her life to that purpoſe to tempt him; and it was the end he aimed at, He will curſe thee to thy face: why ſhould wee then imagine, that hee put not that tart and cruell phraſe into her mouth? for he is wiſe in his proceedings) if the certaintie of the Lords loue had not ſupported him? Had it once been poſſible for fraile men, Heb. 11. and weake women to haue endured burning, hewing aſunder, and to be rent on the Racke, but vpon this ground? VVhy then, ſee the true cauſe of ioy in ſorrow, and giue the Lord his deſerued praiſe, whoſe power is the moſt made manifeſt in our weakeneſſe, wofulneſſe, wretchedneſſe, 2. Cor. 12.9.

Finally, wouldeſt thou be able to ſtand in the euill day, and the ſad times of tentation, and perſecution? then ſtriue more and more, to be aſſured of the Lords affection: endeauour to poſſeſſe Dauids darling; get Gods affection once ſhed abroad in thy heart; be ſure of this, and thou ſhalt endure the greateſt ſtorme; cut the ſtrongeſt ſtreames of the raging tide, and land ſafe at the hauen of Heauen. VVe, in pollicy, prepare cloakes for wet, prouiſion for winter, and a ſtaffe againſt the time of decrepit old age; and ſhall wee not prouide for death and iudgement? VVhat can ſupport thee in the times of trouble, & the hower of thy departure, but ſome perſwaſion of Gods fauor? Could Pharaohs Horſes, the Rich Mans purple, the Fooles great barnes, or Ieſabel her painting, if thou hadſt them? No, no: theſe are but a vaine thing, a ſandy foundation, and a ſtaffe of Reed, that will either ſtocke thee faſt, or breake in ſhiuers, piercing thy hands through with many ſorrowes.

Therefore in the feare of God thinke on this one thing: for death will come, and will not tarry; and if thou haue not this fixed faſt in the furrowes of thy heart, little pleaſure canſt thou haue in death at death. And becauſe we dreame (but deceiue our ſelues, and that too too often), in thinking we are in the Lords fauour highly, principally in proſperitie; be thou the more carefull to attaine to this thing. Wee haue a common Prouerb, that A good thing cannot be made too ſure: and what better then this in all the world? And for the better triall of thy ſelfe in the matter, take theſe rules in the meane while, till thou haue learned better.

Firſt, if the Lord loue thee, then thou doeſt reflect thy affection againe vpon him. He ſheds his loue firſt abroad in thy heart, Rom. 5.5. and then thou art enflamed with the loue of him. P al. 73 27. For as I firſt giue heate to my bed, and then it giues me warmth the night after: ſo the Lords loue heateth my heart, and then I thence forward affect him: certainely he that loues the Lord, is loued of him.

Againe, if the Lord loue thee, then he will reueale himſelfe vnto thee, Pſal. 6.8.9. &c. eſpecially in prayer, and that familiarly. When thou haſt called on his Name, hath hee giuen thee a gracious and comfortable anſwere? Haſt thou felt a ſecret voice of the ſpirit, ſpeaking to the eare of thy ſoule, Thy prayer is heard, Acts 10.4. and thy requeſt come before the Lord? (for God, like man, giueth the greateſt gifts, and manifeſteth himſelf to his children the moſt in ſecret). Then be thou of good cōfort, for the Lord thinkes on thee. Beſides, canſt thou ſpeake by experience, Ioſh. 21.45. that hee hath kept couenant with thee, and performed his promiſe (for his promiſes are Yea and Amen to all he loueth)? 2. Cor. 1.20. then maiſt thou haue hope. Iſaiah 27 3. VVhat peace haſt thou found wrought in thy ſoule? Pſal. 30.9. How hath he watered thee euery morning? humbled thee in proſperitie, and comforted thee in aduerſitie? Haſt thou an experimentall knowledge of his proceedings? feare not then, he will doe thee good, and no euill;2. Cor. 1.4. and he is neuer weary (for that were to croſſe his owne command) in weldoing.

And doeſt thou reiect the Arme of fleſh and bloud; denie thy owne power, and onely rely vpon the Lord? I then dare giue thee my word, Pſal. 60.11.12. that he ſhall neuer faile thee, or in the greateſt danger forſake thee.

Be thou aſſured once, that theſe things are in thee; and the like done for thee; and thou ſhalt be as ſecure and ſafe from all dangers in life and death, as the leaſt drop of water in the bottome of the deepe Ocean ſea is from the exhalation of the Summers Sun; or that graine of ſand, which poſſeſſeth the very center of the Globe, is from motion, or the footes trampling, ſcattering.

One thing more may yet bee obſerued out of the words, thinketh on me, which is, that

The Lord will deliuer the faithfull from all dangers; free them in a conuenient ſeaſon from all afflictions. Pſal 91. Pſal. 27.14.

For this is the true expoſition of the phraſe, as the words following doe declare euidently, plainly. Noah ſhall not be drowned in the old world, Gen. 8.1. &c. but be freed from all dangers. Gen. 19. Let ſhall come ſafe to little Zoar. Moſes flee to, and returne in health, Acts 7. from the land of Madian. Ioſeph may be ſold, Gen. 45. yet God can preſerue him ſafe, Gen. 33. and Eſau expect the time of mourning to be reuenged on his brother Iacob, yet ſhall he come againe, and find fauour in his eyes. Pſal. 11.1. &c. Let Dauid be hunted like a Partridge, the rauening Kite ſhall neuer catch him; Ier. 45.5. and Baruch ſhall haue his life, though many periſh for a prey. Peter may be in priſon, Acts 5.19.20. & 12 7.8. yet ſhall the gates be caſt off their hinges, his bolts be looſed, and hee ſet at libertie.2. Tim 4.17.18. And though Paul be forſaken of all men, yet God ſhall aſsist him, free him out of the mouth of the Lyon, and preſerue him to his heauenly kingdome. Yea, Phil 1.21. this is moſt certain, that either in life he ſhal let them looſe, Reuel. 14.13. 2. King. 22 20. to runne at libertie; or by death free them from the euill to come. And reaſon may be rendred why it ſhall be ſo:

For the Lord hath ſo promiſed and purpoſed, and ſhall not his counſell ſtand? Prov. 19.21. and his word abide for euer? Did he euer faile in keeping couenant? or haue his promiſes at any time been preuented? No, Mat 5.18. no: Let Heauen and Earth paſſe away, one iot of his word ſhall not moue, but be verified, certainely accompliſhed. Tit. 1.2. For ſhall God proue a lyer? breake promiſe? Away with this; he cannot, he will not. God is not like man, promiſing what he neuer intends to performe:2. Cor. 1.20. for all the promiſes made by him, are Yea and Amen in Christ Ieſus.

And this will hee doe of loue to his children, and hatred to the wicked. God will not haue the vncircumciſed Philiſtims to reioyce in the ouerthrow of little Dauid his Annointed; Deut. 32.26.27. or the curſed Canaanites to tread vnder-foot the ſanctified ſeede of old Iſrael. Pſal. 89.10.11. &c. Exod. 1.12. Pharaoh may lay great burdens on the Iewes, yet the more he doth vex them, they ſhall multiply, grow and vex him. This hath been a reaſon of force in former time, and may continue ſtill to confirme this doctrine.

And from this point the faithfull muſt learne patience, and not to make haſte,1. Theſ. 4.13. or mourne as men without hope, for it's but a very little while, and then He that ſhall come, will come, and will not tarrie. Heb. 10.37. The Husbandman muſt patiently expect the time of harueſt; Iames 5 7. the Mariner waite with content for wind and tide; and the VVatchman for the dawning of the day: wee muſt alſo tarrie the Lords leiſure; bee ſtrong, and he, in the fitteſt ſeaſon, will comfort our ſoules. Dauid being aſſured, that he ſhould ſee the goodneſſe of the Lord in the land of the liuing, did not faint, Pſal. 27.13. but expect with patience the time appointed; and his patterne muſt be our practiſe; ſeeing it was grounded and ſprang from the point we haue in hand.

Againe, as by this point we are taught for the preſent, to be patient; ſo to confirme our faith, for time future. And what can more ſtrengthen it, then certaintie of full freedome, and a totall deliuerie from all the euill that ſhall befall them, 2. Cor. 4.16.17?

But we thinke not ſeriouſly of this thing, and that's the cauſe, we hang downe the loynes of our mindes; and that which is halting is readie, Heb. 12.12.13. vpon the least rub, to be turned out of the way. Wherefore let vs conſider how he hath in former time deliuered his; and it will be a notable prop to ſupport our ſtaggering minds; and a ſure baſe, and foundation for faith to reſt it ſelfe vpon. Now the kinds and meanes be many.

God can ſtop the mouthes of the raging Lions, that they ſhall not rent the very garment of his children, as we ſee in Dan. 5.

Againe, he is able to preſerue vs in the fier from burning, as the Buſh was, Exod. 3.2. and the three children in the furnace, Dan. 3.

Thirdly, in bringing iudgements on our aduerſaries, and breaking the teeth of the Lion, as of Pharaoh, Exod. 14; of Haman, Eſter 7; and Herod, Acts 12.

Beſides, if not ſo, he can change the heart, and cauſe Paul a bloudy perſecutor, to become a reſolute Chriſtian ſouldier, Acts 9.

Furthermore, he wanteth not skill or power to deliuer Paul, by ſetting the enemies at ods one with another, as hee did the Sadduces and the Phariſees, Acts 21.31. & 23.10.

Sixthly, when their enemies are vpon their backes, tidings may come to Saul, that the Philiſtines are about to inuade the land: ſo Dauid may eſcape the danger, 1. Sam. 23.27. &c.

Moreouer, he can giue his ſeruants power and boldneſſe to dare their foes to their face, as he did Paul and others, in ſo much as they ſhall be kindly intreated, and ſent away, Acts 4.8. &c. Acts 16.37, &c.

And what ſhall I more ſay? God can compell Balaam to bleſſe; Caiphas to prophecie; and the Whale to preſerue Ionah, when the ſhip would not ſaue him. And is his power yet weakened, his wiſedome decreaſed, or his will altered, changed? No, in no wiſe: for there is no ſhadow of turning with the Lord; therefore feare not, faile not, faint not.

But it will bee obiected, that Abel was ſlaine; Iames beheaded, and many of Chriſts members murdered.

I anſwere, that if we keep,Sol. and liue in ſome cloſe ſinne, the Lord will not deliuer vs; for the committing of ſome iniquitie, may procure danger, yea death too.

But Chriſt neuer ſinned, yet was not deliuered.

True: yet vntill the appointed time hee was, and ſo ſhall all his members: but when that hower comes, then they muſt goe.

Againe, though God do not deliuer euerie perſon in particular, yet he will the Church in generall, as we may ſee in the foure great Monarchies of the world; how one were d ſhed againſt another, onely a remnant that were Gods people continued, and ſhall till the end of the world. For was not the Church as ſafe in Babylon, as in the land and limits of Canaan?

Againe, God doth deliuer his from deſperateneſſe in affliction: ſo that trouble ſhall not ouerburden them, but rather reioyce them.

Againe, his promiſes are alwaies limited, ſo farre forth as they may make for his glory and our good: and what can we haue more?

Againe, theſe promiſes muſt bee vnderſtood compleatly, either in this life, or in the world to come, when all the faithfull ſhall be deliuered for euer.

In concluſion; if wee bee comforted in death more then life; are we not deliuered? And if we were not, what doe we looſe, but earth, and gaine heauen? For daily danger, or violent death ſhall not depriue the righteous of a better life.

This then being thus; be of good comfort for the preſent; feare not any future dangers; but plucke vp your hearts, and gird vp the loynes of your mindes: Goe on through good report, and euill report; be reſolute ſouldiers of Ieſus Christ; march on valiantly, and feare not their feare. For mauger their malice, Dauid ſhall ſerue his dayes; Paul finiſh his worke, and Iohns life be prolonged, vntill his taske be ended. Let Balaam, the Pope, curſe; Pharaoh, the Turke purſue; Gallio, the Ieſuite, iudge; Pontius Pilate, the Prieſt, condemne; nay, let Satan rage, his inſtruments band themſelues together, and all the crawling Locuſts aſcend out of the nethermoſt hell; yet I haue hoped, and euer will, that the Lords Annointed ſhal raigne, his people encreaſe more and more, the word daily runne, Babylon be razed downe to the ground, the houſe of Bethel builded and ſupported, till the Sonne of God returne againe in his greateſt glorie. When all wicked and vngodly men ſhall taſt of the ſecond death; be bound hand and foot, and ſuffer the vengeance of eternall fier: And euerie vpright and honeſt heart ſhall haue al teares wiped from his eyes, fetters from his feete, manacles from his fingers; runne to and fro in the new Ieruſalem that is aboue; and with Ieſus ſhowt for ioy, as Dauid and the people did, when the Ark came home ſafe into the Citie: and then ſhall it bee knowne, whether God had, or not, power to tread downe Satan, and his ſhauelings vnder foote; and preſerue his people vnto his heauenlie Kingdome. To which God, for this hope, be prayſe throughout all generations, for euer and euer. Amen.

FINIS.