DAVID'S COMFORT AT ZIKLAG A PLAIN SERMON made in time of dearth and scarcity of Corn and WORK. By Robert Harris. printer's or publisher's device LONDON, Printed for JOHN BARTLET, at the gilt Cup in Cheapside 1628. DAVID'S COMFORT AT ZIKLAG. 1. SAM. 30.6. And David was greatly distressed, for the people spoke of stoning him, because the soul of all the people was grieved, every man for his sons, and for his daughters: but David encouraged himself in the Lord his God. THese words briefly report David's distress at Ziklag: which distress is first in gross said to be great; and then more particularly, enlarged from the causes and effects thereof. The cause (over and above his private loss) is the mutiny of his own people, who are 1. embittered upon the loss of their children, taken by the Amalekites (against whom their zeal should have been greater;) and thereupon in the next place would have stoned David, as the author of so much mischief. David then was in danger of his head: he was like enough to dye by the hand of his friends, as a malefactor without trial; and this distresses him. Now for the effects: David first comforts and stays himself on God; who was able to help all, being the Lord; & ready, being his God. Secondly, having comforted himself in God, he consults with God: where 1. the means on his part is mentioned, Gods own means: 2. the answer on God's part, a direct answer; both for the means to be used, and success to be expected: he should follow and he should certainly speed. We will not forestall another by any exact enquiry into the words, but acquaint you with some general meditations, that have been to one, and may be to you, somewhat useful. First, Doct. 1. this is in sight: That the Lord doth sometimes suffer his dearest servants to be greatly 〈…〉 stressed: Men greatly beloved, as David was, are many times greatly straightened, as David was. To prove this, were to waste time. First, see When they are chief thus distressed; secondly, Why: and as for kinds of distresses, we shall touch them in application, and so save time. It shall suffice (for the present) to say, that God's children drink of all waters, and have experience of all afflictions, and that chief in these times. First, when they have left God's counsels, and followed their own devices. God's children are never worse hampered, than in nets of their own weaving: when they will be witty either against God, or without God, than they spin a woeful thread, a Spider's web. For carnal reason is a very bad counsellor, and puts a man upon evil means; and none can draw a good conclusion from ill premises, but only God. Therefore when Christians have lost God's wisdom and his ways, and betaken themselves to their own wit and ways, they have plunged themselves wonderfully. A man is secure and confident in his own courses, like a child that leaves his father's counsel, and follows his own; and the freshwater soldier, that will be a Pilot before he is fit for a Mariner, and thereupon runs his ship upon the sands. Thus jonah was greatly distressed when he would be wiser than God: thus Abraham greatly distressed, Gen. 20. when he would live by his wits: thus David, he had so contrived it, that neither Saul, nor Achitophel, nor any of them all should touch him, and now he is in all their dangers, unless God help him out. And never do God's children please themselves greatly in their own contrivements, but thus they speed: where they expect great safety, they are greatly endangered; where much comfort, greatly distressed. 2 Secondly, when they have received great blessings and comforts from God, then comes pride and security, and that's a forerunner of a fall. Great mercies work great thoughts and spirits in us; and great thoughts make way for great afflictions. We will not instance in Nabuchadnezzar. David prospered greatly, God had set him on high, made his mountain strong, his heart grew secure, than came trouble. Hezekiah was greatly distressed, and when was it? after great deliverances and blessings: V 〈…〉 jah and Asa the like. Man's heart cannot bear a great measure of comfort, no more than his head can a great measure of wine: therefore either God mingles their wine when they take it, or presently after; or else they be giddy, and must be distressed. Hence S. Paul after great consolations had great temptations and afflictions; 2. Cor. 12. and the blessed Virgin Mary in S. Luke is told of a sword when of a son, Luc. 2.35. that must through her heart as well as Christ through her loins. 3 Thirdly, when they be to receive some great comfort from God, when God hath some great employment, or preferment, or deliverance, or consolation in store for his children, he makes way thereto by some great affliction of body, mind, state, friends etc. as men lay the foundation very deep when they mean to raise the building very high. Thus joseph was greatly distressed, but when? when he must be a Prince shortly after: thus David greatly impoverished, when? when shortly after he must come to the Crown. Generally, as in dark nights it is darkest towards daybreak: so 'tis with the Saints of God; the sharpest fit is ever at the birth, when they be delivered of their sorrow. So God makes his comforts more tasteful and less dangerfull to them; and therefore first mar them, than makes them; undoes them, crushes them, and then raises them up. These be special times: the general should have been first noted, viz. When God's children have gotten some stock and strength; for the Lord is wise, and will not use an Iron Instrument to thresh out Cummin; Esay. 28. he will not lay weight upon green Timber, but first season it, and then employ it after. joh. 21. Thus while Peter was young he walked at large, but after was distressed. Thus for the When. Now Why doth God bring such distresses on his? you may partly guess by the When. He respects himself, his Church, his particular children in it. First, God gains glory many ways by this. Reason 1. First, his power is seen in their distresses, his love, goodness, truth, etc. Then the Saints can say with job, Now mine eyes have seen thee. 2 Secondly, job. 42.5. than not only present power and mercy is seen, but former: We see what power was used in preventing misery, what mercy in giving comfort. And thirdly, than God shall have their custom and company. Children that care not for Parents in prosperity, will to them in misery; they'll come early, come every whit of them. David could comfort himself in his wives, in his children before, but now ail are met in God; no wise but God, no child nor friend but God: now he goes all one way, and now his confessions and prayers be such as will set out God indeed; prays more and more spiritually than ever, etc. Secondly, Reas. 2. God aims at the Churches good in this. 1. whilst she is a spectator, she lays about her in the getting and exercising of grace: others deep sorrows makes all see how needful it is to get much saith, patience, Scriptures in a readiness. 2. these stir up to prayers, mercies, etc. as when Peter is in Prison, one beheaded, another imprisoned, they thought 'twas time to pray; therefore Acts 12. they set about it earnestly: So for mercy, when they saw the Church distressed, famine coming towards her, they save and lay up, as joseph for Egypt. 2. when themselves be afflicted, they help themselves by the afflictions of others. Such went before me in this affliction, and God loved them, why not, me: Such cried and sped well, why not I: Psal. 34. They follow the cloud, and do not miscarry. Heb. 12. Thirdly, Reas. 3. God aims at the parties good in great distresses: hereby they are tried, humbled, have experience of their frailties and graces. A Christian knows little of himself till much distressed, neither what his weakness, not what his strength in Christ is: he neither sees how poor himself is, nor how great his God is. 2. hereby they are brought to receive often sentence of misery, death, h●ll in themselves; and 'tis good to taste these things before we fecle them; 'twill empty a man of himself, and make him trust in the living God; 'twill learn him those three Lessons of Christianity, that S. Paul hath clapped up in one verse, Phil. 3.3. i. to worship God spiritually, to make Christ his iov, to lay down all confidence in the flesh: and 3ly. hereby they are made helpful to others. There is little to be expected from man till deeply plunged. 1. He cannot pity others till experience hath taught him. 2. he will not be serviceable till afflictions have humbled and broken him. 3. he knows not how to comfort others till himself hath been wounded and healed. But when he hath learned by experience, he can make his own plaster serve another man, and comfort him in the same affliction with the same consolation. And those be the sweetest and surest comforts, when a man can say, my case was just the same, & here is the scripture, the medicine that wrought the cure in me. 2 Cor. 1. First for the wicked: Use. leave them but these Scriptures to think upon. If this be done to the green Tree, what shall be done to the dry? If God begin with the people that call upon his Name, what shall the end of the enemies be? Are there not strong plagues for the workers of Iniquity, job 31? shall not they be distressed? 2 The chief Use is to Saints: Let not them question their sonship because of afflictions. In this nonage the Heir differs little from a servant: You can make no certain Conclusion from outward things: do not offer it, unless you will wrong God, Christ, the Generation of the Just, your own souls, all at once. Ob. But what shall be said to extraordinary afflictions? Ans. 1. If such, God hath determined the case in job, against those disputants: They are no good proofs of a bad person or condition. Ans. 2. But ours be not extraordinary, nothing hath befallen us, but what is humane. Ob. No? when did you hear of such a dearth as is now upon us? Ans. When? why when an Ass' head was worth four pound, 2 King. 6. Therefore infer nothing against the truth of our Church from thence. Ob. Oh but would the lining God so afflict me if his Child? An. So: how? Ob. O I am crossed in a child as no man was so ungrateful, so unnatural. Ans. Yes, except David, Ely, and yet those beloved. Ob. Oh but I have such a beast to my husband as no woman ever had. Ans. Yes, Abigaell. Ob. Oh but my estate is broken all to pieces, I am nothing worth. Ans. So was David at Ziklag: so Naomie: and yet beloved. Ob. Oh but I have sold all, and now want bread. Ans. So the Widow of Sarepta, 2 King. 4. Neh. 5. Lam. 4. and yet beloved. Ob. Oh but my body is smitten too. Ans. So David's & jobs, & yet beloved of God. Ob. Oh but my spirit is wounded, I am scorched with the flames of hell, and feel it in my conscience. Ans. So job and David. Ob. But I am disabled from all service, I can neither pray, nor read, nor hear, nor live, not dye. Ans. So the Saints, Psal. 102. the Church in Esay; and yet beloved. Ob. Oh but I am torn to pieces with hellish blasphemous Temptations. Ans. Christ had such offered outwardly, yet beloved. Ob. But I am haled with lusts, now impure lusts, now covetous lusts, revengeful lusts, and they make me weary of my life. So Paul, Rom. 7. Gal. 5. yet beloved. What then is to be resolved upon? Surely, that neither things present, nor things to come, shall ever separate us from the love of God; for no afflictions forfeit our Title. Ob. Oh but mine be fins, passions, temptations. Ans. Let them be what they will be; if they be afflictions to us; if they tyre us, wound us, make us cry to God, as Ichosaphat did, when they pursue us, they weaken not our Title. Oh but that the smart of them may do without the hatred of sin: they may weary men because painful, not because sinful. They may; but mark, 1. these two be not well opposed: often the painefulness comes from the sinfulness; were they not sinful, we could brook them well enough for their pleasure and profit. 2. if opposed, pain in hypocrites only follows sins committed. Thou art distressed before hand, and in great fear lest thou shouldst commit it; as Paul, Who shall deliver me from the body of death? 2. great sins are painful only, if nothing but pain be heeded. Thou art troubled with the first motions, a whole body of sin. 3. sin is only painful to the unsanctified. Thou art troubled as much for want of faith, love, humility, thankfulness, as for the overflowing of sin. 4. pain makes one howl, but not to God, at least in the first place. But sin drives a David first to God, then to men; ends in prayer, & not in chase despair. And is it thus with thee? either condemn David, or say, a man may be crossed in wife, child, house, goods, friends, kinsmen, all at once; nay hazarded in his life, tempted in his soul, troubled in his conscience plunged into a sea of miseries, and yet be dear to God; a blessed man, a glorious Christian. witness David. In the next place, Doct. they think and speak of stoning David. See our nature; In crosses we are apt to fly upon men, rather than to fall down and humble ourselves before God. Thus, were the Israelites crossed? they murmur at Moses, and they will stone him. Want they water? stone Moses: Want they meat? stone Moses. And thus the King of Israel at Samaria, Abab for Eliah, etc. Nay we see this disease too strong in Saints: Sarah, in the 16. of Genesis, Asa etc. Reas. 1. The reason is clear: first, we stoop not to God, because we are naturally empty of Faith: we cannot see him, wanting an eye that's spiritual: we will not, because we expect no help from him; and it is Faith that makes us stoop, Lam. 3. 2 We chafe at man, because proud; and therefore fretful and complaining: 2. guileful, and therefore rather translate than confess our faults; like children, that will rather quarrel with servants for complaining, than themselves for offending. Use 1. Fear this distemper in nature, and watch which way our hearts are working in the day of affliction. Unless the cross be very immediate, our hearts break out towards men rather than God; and we sooner fret, chafe, threaten, curse, than confess, pray, submit: & this is a fearful sin, beware of it. And now lets not speak in the language of the wicked; 'tis long of David, therefore stone him: 'tis long of Corne-masters who holdin corn, that there's such scarcity, therefore down with them: 'tis long of Inclosers, therefore down with them: 'tis long of hard Landlords, and therefore down with them, long of Merchants that transport: 'tis long of some men's pride, others wastfulnesse, others wantonness; and so grow bitter against others: But say, 'tis long of me and my father's house; my sins have increased wrath upon Israel; I have been proud, wanton, wasteful, abused plenty, murmured &c. I have sinned the sins of others, in that I have spoken of them with more delight than grief, in that I have not wept for them, stood in the gap; otherwise God would never beat another's sins on my back. Thus let's do, fret at our own sins, befool ourselves; and not only so, but in stead of chafing at men, cast down ourselves before God, see the rod, and God appointing it: that done, go to God as David doth, go by faith, go in the works of repentance, go for counsel; lie at his foot, saying, Lord we yield, we yield: if thou wilt have us poor, we will be poor; if thou wilt have our goods, houses, habitations, here we are, and we resign that which we have forfeited a thousand times: This the only remedy there's left us. We must not spend our time in inveighing against others, but in accusing ourselves: we must not embitter our hearts, by dwelling upon the instruments, but humble them by looking up to God, and hush them by a free submission or ourselves. Fretting doth but increase our misery, subjection and yeeldance only easeth us; and therefore say as they, Lamen. 3. 22.— 40. 2 Comfort, if storms do not breed thistles and nettles in our ground: Comfort, if crosses do not draw passions, oaths, curses, repine, raylings, but prayers, confessions etc. from us. O 'tis well when being let blood, our veins send out that which is pure, not now that which is black, poy soned: This argues a good constitution, yea the finger of God; for crosses of themselves are not so much as purgative, much less alterative: 'tis grace that changes our complexion, and 'tis as good a sign when crosses take well, as when the Word doth. If then we find that our crosses send us homeward, set us against our sins, make us cry out, because we can forgive no more, bear no more, because we be so full of wrath, passion etc. let's bless God for this cure: for nature chafes, morality bites it in; only sanctity makes sin odious, stirs up desires of grace, pulls down flesh, sets up God in Christ; in short, improves the cross. Followeth, Doct. Their souls are bitter for their children: so the child's misery is the parents bitterness: 'tis gall and wormwood to a parent to see his sons and daughters delivered to misery. Reas. If there be grace in the parent, than the parent sees his own sin in the child's smart: It grieves a good man to see a beast, a stranger bleed for him, much more his child. 2 If but nature, yet nature is strong in working, that hath so mingled fathers and children, that in one both are sinitten; both bleed and smart, both live and dye together. Use 1. For ungrateful children: Think of this; your sorrows are your parents furrows, your shame theirs, your pain theirs, your loss theirs; and if you love not yourselves, love your parents: kill not them by your wickedness, fill not their souls with gall who have fed you with milk. Use 2. Against those that rob and spoil, oppress, defraud and beggar yongue and old, the mother and the child upon her: Oh 'tis a fearful sin to ruin houses and towns, to lay whole families on heaps, to set father, mother, son, daughter all on weeping; the cry of so many will surely to heaven, the smart of so many will deeply embitter; when children shall cry to parents for bread and they have it not, when they shall call for portions and they have none, for coats and they have none, food and money and they have none, when they shall look one way on the miseries of their children, another way on the unjustice, unmercifulness, oppression of Landlords, of Creditors, and see themselves and theirs for ever betrayed to misery through the default of others; Oh this fills the heart with many a bitter thought, the mouth with many a bitter curse; the father curses, the mother curses, the son curses, the daughter curses; they lie at God, and give him no rest till he revenge them upon such hurtful persons: and that God that would not have a bird killed from her yongue, will hear these curses, and make the earth, and stones, and walls of men's houses, and lands to feel them: Oh then do not rob, kill, crush men's sons and daughters, this will work bitterness in others, to us, to ours. Use 3. For instruction to us all: Is it so bitter to see our children in misery, captivity? then meet the Lord before sentence goes forth, lest our souls be made bitter for our sons and daughters: should the Lord send the sword amongst us to our Ziklags, and we should see our daughters ravished, our sons butchered before our eyes, would not this be bitter? Should we see one's leg off, a seconds arm, a thirds head, a fourth crying to us, hanging on us, would not this be bitter? should we see the Amalekites in our land, our children carried away for slaves, would not this be bitter? should our children fall in the streets for bread, die for thirst, they ready to eat up us, we ready to chop them to the pot, would not this be bitter? Oh how could our eyes behold these things, how could our souls digest so great bitterness? Oh let's now prevent this, that we may never see or feel it: Tell me not, there's no danger: the Word of God is against us; most of those sins which have brought Captivity, Sword, Famine upon others, are amongst us: we see the Lord hath begun already, and our brethren have begun to us in this bitter cup. O the bitter lamentations in Germany; fathers, mothers weeping for their sons that be not: Oh England, look to it that we drink not up the dregges; Oh that thou wouldst fast and mourn in public; Oh that you would each in private. Here each man wept bitterly for his sons and daughters, but it was too late, they were gone: Nay, 'twas not too late; though gone, tears will waft them home again: those tears that will recover children, will continue children; therefore each man for himself, for his sons, weep apart, pray, fast, mourn, wives apart, husbands apart, childs apart; stand before the Lord as jehoshaphat did with your little ones, and say, Oh Lord spare our Ziklags, our houses, our sons, our daughters, spare them from the sword, from famine, from pestilence, from misery and who knows but that the Lord may yet have mercy? He comforted himself (or, strengthened, all is one) for the joy of the Lord is strong. Doct. The world is never so empty of comforts but that comfort may be found in God: though there be somewhat a dearth of comfort in the earth, yet God's house is ever filled; in heaven comfort is to be had when none in earth, in God when none in creatures. Daniel, David, Paul; thousands would witness this if needful. The instance is plain: when David could not comfort himself in his wives, nor his children, nor his goods, nor in any thing under the Sun, he could in something above the Sun, etc. And the Reason is at hand. Reason. 1. God is the God of all consolation, the Spring of comfort; if any water 'tis in the Sea, if any light 'tis in the Sun, if any comfort 'tis in God, there it rests, there 'tis when no where else. 2. God is all-sufficient; there the heart finds every want supplied, every good thing lodged: if the discouragement grow from wants, want of power, want of wisdom, of comfort, of help, there the heart receives answer; in God there is enough; there 'tis to be had, and that freely. As God is all-sufficient to furnish us with all necessaries, so infinite in power, wisdom, goodness, to help us against all evils, feared or felt. It our discouragement grow from evils feared, look up to him and he can prevent all, as you see in David and ester's story, and Paul: David was near to killing when Saul was now ready to chop upon him; the Church in Ester was at a low ebb, when the lot was cast; Paul, when forty had vowed his death; Peter, when the next day he must dye, and but one night, hour, step between death and him, yet rescued. 2. If afflictions have overtaken us and discouraged us, look up again, and see how easily the Lord can take them off: this week David hath neither wife, nor child, nor corn, nor cattles, and by the next he hath his own, and a great deal more: this year you see he is worse than nought for wealth, the next a King; yea Peter can tell you, that imprisonment may be for a night, deliverance ere morning; David's heaviness may be your guest this night, joy to morrow, Psal. 30. 3. If afflictions be long and strong, and thence discouragement, look up again and you shall find, 〈◊〉. that after two days God will revive you, and you shall live in his sight. He can heal old wounds in a short space; as in the captivity, joh. 5.5. in the man in the Gospel; and deep wounds with a little tent. When David is broken all to pieces, his estate to pieces, his household, his army, his heart (they had wept till weary of weeping) Lo in two or three days he can make up all again. 4 If afflictions be most bi●ter, and stinging, and lasting to our end, and therefore discouragement; look up, and see, and God can overtop all these sorrows with comfort, and sweeten the bitterest cup: why he hath more consolations than there be afflictions: as one abounds so the other. He hath stronger consolations than afflictions, he can make a David for the present say Psal. 94.19. and for the time past, 'tis good I have been afflicted; and for the future, Isah. 119. & 73. Thou wilt be my guide to the death, and so receive me to glory: yea he can make a Peter sleep in irons, a Paul sing in dungeons, Act. 12 & 16. a Marty rejoice in sufferings, Heb 10. Why then if in God may ever be found that which will answer our wants, supply all our griefs, there's comfort still to be had. Use. Now then (Brethren) is not this God worth the having? You cannot always have comfort in wealth, comfort in health, comfort in neighbours, in children, in wives, these be not always: these, while they be, do sometime minister matter of grief; yea, sometime their life & presence doth discourage: Esay 20 but in JEHOVA is constant peace, constant comfort, and joy to be found; He is constantly good, great, true, etc. Oh get him; how ever you do, get him, and you have all; come what will come, he changes not, his comforts are sure; never cease seeking, begging, hearing, conferring, till his Image be set upon you, and your hearts assured of his love. You have seen the comforts of the world, you see how all cisterns fail you, go to the fountain, in the word of God, in the house of God, in the favour of God, you shall have comfort, in his light you shall see light, when others nothing but darkness round about. Oh then, thou that sittest in darkness, in the darkness of temptation, in the darkness of sin, in the darkness of affliction, darkness of poverty, debt; thou that seest no light, none within thee, none without thee, none in thy soul, none in thy mind, none in thine estate, friends, etc. arise, put on beauty, come into the light, stand up from the dead, (dead comforts, dead companions, dead works) and the LORD shall give thee life. 2. For Saints: why do not they chide themselves, as David did, and call upon themselves for comfort? Surely, joy is comely; and it is their part to rejoice in God. Ob. Oh but how can we in sad times, in the midst of sorrow? Ans. How did the Apostles? they rejoiced in the stocks. Ob. True in case of persecution: but how should we in affliction? Ans. How doth David? he had lost wife, child, all, yet he comforts himself; in what? when all was gone? in God, in him was all; & so long as God stood to him, all stayed with him. Ob. But what if sin have haled afflictions on us? Ans. David was not clear, yet in God is comfort then; comfort, because he is gracious and ready to pardon. Ob. Yea, but what if the misery be common, not particular and personal? Ans. Such was David's, yet he comforts himself. Why God can heal a Town as soon as a man; a Shire as soon as a Town; a Kingdom as soon as a Shire. Ob. Yea, but what if ones ease be despemte? Ans. So was David's to men's judgements: houses burnt, goods gone, the enemy was gotten into possession; and yet David comforts himself in God. And in truth, there's no mane case, estate, soul, desperate to God: if we were nothing, he could make us something, if worse than nothing, he could repair us. Ob. Yea, but what if nothing left? Ans. Yet if God loft, all is well, all is in him; all power, all wisdom all wealth, comfort, etc. Ob. But the times 〈◊〉 exceeding hard. Ans. But God is as kind, as rich as ever; heaven as full, grace and comfort as cheap. Ob. But when poverty pinches, need presses: what comfort then? Ans. Yes, the consolations of God are strong: those crosses that seem to swallow you, shall be very sufferable, if you fly to him. Oh then fly to him by faith, Hab. 3. say as Hab. vlt. Though the Figtree, etc. yet will I rejoice in the Lord. Fly by Prayer; and one faithful Prayer will shake off these yokes as easily as Samson did his bonds. Fly to the Word, & some Tychieus will comfort your hearts as S. Paul saith. Some one promise or other will settle you beyond expectation. Ob. Oh but what if God himself be a terror, not a comfort? Ans. The word speaketh blood not peace; yet reconcile thyself to God, cast out sin, cast thyself upon his mercue: say, If any mercy or comfort in the world, 'tis in God; therefore to him I'll go, there I'll lie at his gate, though he kill me, I'll trust in him. Ob. But what if I have done so, and yet find no comfort? Ans. Wait, Psal. 85.8. harken, for the Lord will speak peace to his, etc. He that trusted in him never was ashamed. Hear than thou that lookest into thy barn, and there's no comfort, corn is gone; into thy purse, there's no come 〈…〉, money is gone; into thy cupboard, there's no comfort, bread is gone; unto thy children, there's no comfort, thy own flesh and bone is gone; into thy heart, and there's no comfort, hope and joy is gone; unto thy friends and land, and behold darkness and sorrow, Esay 5, the last verse. yet look upward to heaven, there comfort grows; to Christ, there's comfort treasured; to God, and there the fountain is as full as ever; conclude, God is mine, and therefore comfort is mine; he is comfort without bread, without friends, without life. Next, David consults with God in time of distress. Doct. We must not spend time in whining, fretting, musing; but we must consult, and cast what's best to be done: The people do the one, David the other. So jacob, Gen. 42.1. Exod. 10.7.1. Sam. 6.2. So the Egyptians to Pharaoth: the Philistims in Samuel: And Ephraim's folly is herein taxed, that he would stand still at the birth, Hes 13.13. But I press not this; only for Use thus much. Use. We are in David's strait (in a sense:) the people weep till they can weep no more, their souls be bitter for sons and daughters, yea too many speak almost of stoning every David, whom they conceive to be an occasion of their misery: What must we do? surely David is a good pattern; 1. he comforts himself in God, so must we, else our who be not our own, nor graces, we can neither speak to God nor man; discouragement robs a man of all: 2. David goes to God's ordinances, God's word, God's mouth, asks God's advice; so must we, hear what God saith, what he calls for; and he calls for more fasting, submission; calls us from our feasts, fashions, laces, etc. 3. David forthwith executes what God speaks, so must we; you have been told that this expense in feasting, in building, in householdstuff, bravery for yourselves and children, abuse of plenty would beggar you; believe it now, confess, amend it: and we tell you now, you must stoop that are poor, you must help that are rich, do it, etc. But if we should now, it were too late. No, God can fetch Ziklag again when 'tis gone, if sought unto: But what may be done: You have heard (Beloved) 'tis not in vain to sack to God 12. seek to God with tears, fastings, out with your sins, down with your hearts, yield, yield, and acknowledge abuse of plenty: 3. use policy, and provide as David did, work, the main defect is from want of work: 'tis in vain to speak of bringing down ma 〈…〉 unless there be employment. Were barley 〈…〉 shillings, if men have not work 'tis all one: therefore you poor be willing to work for bread, you rich study to finde work; 'tis impossible to employ all: thus do, you that have money 〈…〉 (out of fears) hoard it, produce, employ it, and bring not certain mischiefs upon uncertain 〈◊〉: a. you that have wool, hemp, etc. now set it 〈◊〉 etc. 3. you that have land, love tillage; men may discourse, but without tillage such a land as this cannot stand: love house-keeping; 'tis better keep men as servants, rather than as rogues, as masters: 4. you that have means without land, help to sow the land that this year will lie untilled and unsowne, without help, and make some bargain with poor men, etc. Why but there is not employment for half. Yet again: Why but there's no money, there's little. Yet there might be more, if pride in lace, plate, etc. might down, if unbelief did not bear the keys of their coffers that have many houses. Suppose there were less money, pay men in corn, bread, cloth, etc. But there's no work: No, look to your fields, were ditches scoured, marshes drained, lands ploughed in many fields, it would quite cost: look to your high ways, all the poor in the Country be scarce crow to gather and lay stones in them for some weeks, etc. But we have not to pay them. I answer once for all, better keep them working than begging and wand'ring: kept they must be, and if they catch a haunt of idling and roguing, they'll be past all shame, all work, all thrift, all grace, and we shall all rue it: Therefore if you know better means, use them, and set your wits on work that something may be done, etc. FINIS.