THE GOOD MAN'S REFUGE IN AFFLICTION. OR A MOST PROFITABLE AND COMFORTABLE SERMON, preached by JOHN BARLOW. AND NOW PUBLISHED ESPECIally for the good of them that be, or have been afflicted inwardly in mind, or outwardly in body. judg. 6.12. The Lord is with thee, thou valiant man. LONDON, Imprinted by Felix Kyngston, for Nathanael Newberry, and are to be sold at his shop, under St. Peter's Church in Cornhill. 1618. TO THE RIGHT WORSHIPFUL SIR EDMUND TRYFOORD, OF TRYFOORD, KNIGHT: I. B. Wishes truth of grace here, glory eternal hereafter. IN gratefulness (Right Worshipful) hath been condemned amongst the very Heathen, Plin. in prologue de natur●l● hist. Senec 1 de beneficijs. ep 48. and reputed a vice to be abandoned, and as a fruit proceeding from a wicked and an unhappy mind. Bernar sup. Cant. Changed is super Matth. The Fathers too in former times have avouched, that it is the enemy of the soul, the extenuation of desert, the dispersion of virtue, perdition of benefits; a burning wind, drying up the fountain of piety, the spring of pity, the influence of grace; and a sin that never goeth unpunished: Luk. 17.17. yea our Lord condemns the nine Lepers, that they returned not to give thanks for their cure; 2. Tim. 3 2. and the Apostle makes it a damnable sin, that shall sprout up in the last days. Wherefore if I should suffer the favours to slip out of my mind, that I have received from you, I could not clear myself from the foul censure of an ungrateful person: But what have I to render, except words, for all your kindnesses? yet were they good, then might I be glad, and you receive some acceptable gratuity; but howsoever they be, know, that had the Lord put better into my mouth, I had delivered them willingly with my hand, and freely from my heart unto you. I confess that when I little expected any favour from you, you furthered me, not by word, but deed, in my studies at the University; and that not once, but often. And now I, (as unexpectedly, I judge) have sent to your hands, one of the first fruits of my labours: in the manner there is some similitude, but in the matter no equal proportion. Your Worship must not expect from me curious division, rare invention, Rhetorical composition, or ambition of quotation: for I am one of the other day, a Babe plucked from my mother's breast, by a kind of force; and sent to feed others, before I myself was well able to digest stronger meat, and bread of a harder concoction. But not to grow tedious, I presume of your patronage, and willing acceptation, though not for the dignity of the work, or desert of the Author (which is very little); yet because I know, you know, that Gifts are not to be accepted or rejected, for their greatness, and goodness; but principally in respect of the intention and affection of the giver. And thus referring the work to your Censure, and myself in all willingness to do you service, I commend you to the Almighty, who establish you in every good word, and work, to do his will. Amen. Yours in all Services, wherein he can stead you, JOHN BARLOW. TO THE CHRISTIAN AND WELL AFFECTED READER. GOod Reader, I freely confess, that man's heart naturally is like to leaven; a little one will swell, grow big, and in a short time puff up the whole lump of a man's person: and rare it is, not to be well conceited of ourselves; not to judge above the worth of our own works; and with Simon Magus, not to think, that we be not some great bodies: But every man knoweth best the beginning, and scope of all his proceed. Wherefore though the setting out of Books may smell of vainglory, if not of folly, in these learned times; yet I am best acquainted with my own heart, and full well understand mine own endeavours: and were not I persuaded, that (through the blessing of God) it would return to thy further edification, these lin●s had never com● to light. Moreover, I must give thee to understand, that when I first treated of this subject, it was (though a fault peradventure) within the City of London, and before one of the most judicious auditori●s there. But since that time, I have had occasion else where to prosecute the text more at large; and divers have been d●sir us to have what I then delivered, to be published judging it to be not unworthy the Press. Now if I have don● amiss not mine own, but many other men's errors are with me; the which If I be blameworthy (as it is like enough) may serve in part, though not altogether, to excuse me in this action. But and if I have done well, Id sire not, neither deserve any praise, because it was as much of necessity as willingly. I will not altogether excuse, or accuse myself unto thee: only this (without prejudice to any) may be spoken, that every man hath his proper gift of God; whence it followeth, that the meanest scholar, sometimes, in some thing, from this ground, may excel him, that in many things excelleth others: the which either being not understood, or (as it ought) practised; makes men of good desert contemned, and the graces of God's spirit, rejected despised. Were he not worthy the title of a fool, that would never walk out of doors, because all the Planets are not equal to the Sun in bigness, brightness? or deserves not he to die for want of food, that will not eat, neither drink, until he find all the creatures to be like in kind, colour, and taste? Who would not deem him an unskilful Musician, that will not strike a stroke, except all the strings be one and the same in quantity and sound? And he is no wiser, that will read no Authors, hear no Preachers, approve no man's labours, until there be 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 own wit, nor another man's worthiness. The which that thou mayst do, the Lord rectify thy judgement, and then incline the wheel of thy will (which is froward) to run according to its direction. Amen. Thine in the Lord jesus, JOHN BARLOW. From my study at Plymouth. june 26. 1618. THE GOOD MAN'S REFUGE IN AFFLICTION. PSALM 40.18. And I poor and needy, the Lord thinketh on me. IT hath been my private opinion, that he who maketh a long Logical Analysis to a short Sermon, may not unfitly be resembled to an undiscreet Traveler, that descendeth from his horse, entereth into the house, spendeth a couple of pence; yet when he is to pay, draweth forth his purse, and declareth thereby all the coin in his pocket: for will not that be a grief to the Host, seeing so much, and receiving no more? and a note of folly in the Guest, he spending so little, notwithstanding manifesteth all his treasure? The application hereof I leave to yourselves; resolving to imitate the skilful husband, or well-experienced and expert Tailor: breaking up no more ground, than I intent to scatter with good grain; neither shaping that piece of cloth, I purpose not at this present to make up into a garment. In these words therefore, of many, two things of me shall but be observed; the one is, the person; the other, his condition. For the person, it may be either meant of David literally, or of Christ his Son (according to the flesh) typically, I●●. 30 9 for Christ is often called David by the Prophets; Hos. 3.5. and of him this Psalm also entreateth, as the Author to the Hebrews testifieth. Heb. 105.6. etc. Concerning his condition, it is twofold: first, he layeth down his misery, and in grief of heart confesseth, that he is poor and needy: the second (which is the ground of raising up his fainting spirit) he annexeth, that yet, notwithstanding, all the evil that hath befallen him, the Lord thinketh on him. I might spend much time, to show you the several readings of these words, and divers expositions by sundry interpreters: but I have respect to my promise; brevity is my purpose, and my bounds I will not pass. By the Person: especially I understand David; neither do I exclude Christ, or any of his members: for the servant is not (in this respect) better than 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 Heaven. By poor and needy: I hold to be meant the chastisements, and fiery trials that come from God the Father; the temptations, and bitter assaults of that foul and fell fiend, Satan; the persecutions and vexations inflicted by the hands of unreasonable and wicked men; and (but in this following Christ must be exempted) the inward corruptions, disordered motions, unsettled affections, and the original pollutions brought from the mother's womb; with the soul and body's unaptness, and unableness with cheerfulness and constancy, to run the direct and just paths of God's commands. Many of these made the Head, all of these (and more too) the members, poor and needy. By the Lord: we may (I take it) without danger understand God the Father. And by Thinking on me; how that he would free his Son, and all that he had given him, from all trouble, bondage and afflictions that ever should befall them: for the father thought on his Son in the Garden, and upon the Cr●sse, when all had forsaken him: so he did think on David and Paul, when no man assisted them: and, as we shall hear more at large anon; so hath he, doth he, and will he think upon all his chosen, head and members. The sum of all in one word is this, as if Christ, David, or any true believer had thus confessed. What if I be poor, afflicted, despised and persecuted? What if the Lord seem to leave me 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 providence is still over me; and I am con●●●●nt in this same thing, that he will ●ree me from all evil, and preserve me to his heaven ●●king kingdom. And thus, according to my purpose and promise, I come to handle the several doctrines, that hence, without wrong to my Text, or offence to any judicious Auditor, may be deduced: where first let it be observed, that Doct. 1 Of i●●●ions befall God's dearest children. Understand this Text to be prophesied of Christ: canst thou deny the truth of the doctrine? was it no sorrow to his human Nature, ●●●e 2●. 3●. to be circumcised, whipped and crucified? what a burden bore he? what a wounded spirit had he? and what woe endured he? when he sweat great drops of blood; called to his Disciples to watch with him; and cried out, 〈◊〉 2●. 14. My s●ule is heavy to death; My God, my God, why hast thou forsaken me? Were not these piercing sorrows? But we leave the Head, and come to touch some of his members; and but touch, lest we grow tedious. Shall I relate Abel suddenly slain by cruel Cain, 〈◊〉 48. 〈◊〉 12 4. 〈◊〉 2● 10. his bloody and unnatural brother? Abraham's flight, he knew not thither? or Iaco●s heavy journey to Padan Aram? Were it to the purpose, to tell you of Moses, joseph, ●●b, or any of the Prophets? Is it a sorrow to be ●old? Io. 2. to have all one's children slain in a moment? ●r to be persecuted for well-doing? May it be ●iled, a prick, or wound, to fast often? to be whipped often? to be imprisoned wrongfully often? ●. ●r. 11.24. etc. to die often in appearance once in truth, and that unjustly? Why then the point is confirmed, sufficiently proved, L●ke 235. that a sword ●oth pierce through the hearts of God's dearest children. And though this at the first seem strange; yet you shall see (at the last) it will stand with right reason. Reason 1 For Christ, had not he suffered, who had been saved? and if he had not been pierced through with many sorrows, Is●●● 3.5. & ●. not one of the sons of Adam had possessed any true comfort, or sound solace. And for this end, it was needful to consecrate the Prince of their salvation through afflictions. 〈◊〉. 2.11. He was that brazen Altar, which must undergo the great heat of the day, 〈◊〉, 8 30. upon the which fire was continually burning: Christ was typified or figured hereby, to suffer the infinite justice of his father. Reason 2 And his members must be like the bush in the fire, for several reasons. Are they not the Lords (as I may say) garden-plots? Exod 32. will he not plant and sow them with the sweetest seeds, and most fragrant flowers? shall he not then dig them up, jer. 4 4. pick out the least grass, and break every little clod to pieces? Every skilful Gardener doth this to that plot of ground, where he intendeth to gather grapes, and not thorns; figs, and not thistles. And so it is with the Lord; where he will scatter the good grain of his grace, that person undoubtedly shall have piercing sorrows. Again, the faithful 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 we think to escape the knife to cut us and prune us? for trees, if the roots run to deep into the earth, they must be cut shorter; if the branches spread too far, they must be lopped; and if the Canker or Caterpillar once infect, and cleave to them, than they must be burned, smoked: so (assuredly) if we be too much rooted, by our affections, in the things of the world; and with the great and large boughs of our ability, wrong and impoverish our poor neighbour; or let our coin, like the canker, eat into our souls; God will give us many a cutting, lopping and smoking: and as we cannot naturally but do the one; so, when God will heal us spiritually, he will do the other. Moreover, God's children are compared to good corn, Math. 13.24. not cockle; we must expect then to be shaken with the windy and blustering storms of the wicked. jer. 10.25. The Rooks of our times will be pecking out the ripest grain; and every ravening fowl fly over us, and defile us; go thorough us, and bruise us; or fall upon us, and rob us: yea, our God himself will cut us down, thrash us, and grind us; for its corn that must be put on the mill, not chaff: wheat 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 every particular person resemble a stone in divers things? We must be cut out of the rock of our natural estate; 2 Cor. 6.16. and it's no easy matter to be endured, afterwards squared and hewn, that we may be fitted to lie close and comely in the building: and this will be felt a painful polishing; yet this must be done, or we are undone. Rough stones are cast into the foundation, but they that be appointed for the Pinnacles, and principal places, must have the more picks, the greater polishing: else they should not be 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 bear it; we will make brief application, and so proceed to another. And do piercing sorrows befall God's dearest children? what use then is to be made of this doctrine? Use 1 Why, the wicked may here learn a lesson; it's a true one (for Peter draws it from this ground) but a terrible one to all such persons. If judgement begin at the house of God, 1. Pet. 4.17.18. What shall the end be of those that obey not the Gospel of Christ? and, If the righteous scarcely be saved, where shall the ungodly and sinner appear? Another Apostle tells you, 2. Thes. 1.8. and gives you a full resolution: God (saith he) shall come in flaming fire, to render vengeance upon them that know him not, and obey not the Gospel of Christ. This is not all, for, Vers. 19 They shall be punished with everlasting perdition (that's their end) from the presence of the Lord, and from the glory 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 judgement, a little season is deferred, the hearts of the sons of earthly men are set upon Eccles 8.11. mischief. Za●h. 1.12. Tush (say such) God will neither do good or evil: But, O thou vain man, when wilt thou learn wisdom! shall he scourge his first borne, his only son, and but by imputation a sinner? and dost thou think that he will spare thee? Shall the natural O●iue be thus lopped, and pruned? and shall the wild One escape the hand of the husbandman? Will the Creditor cause the surety to pay all to the uttermost farthing? and dost thou, that art so deep in debt, expecta discharge without full payment? Is the path to Canaan thus strawed? what then will the way be that leadeth to Egypt? 〈◊〉 10 33. if he that trembleth at God's word, shall thus be corrected; how shall they, that make a mock of the blood of the new Covenant, H●●. 1●. 29. escape damnation? Tell, if thou canst, but it's a thing impossible. He that goeth towards the Sun, shall have his shadow follow him; but he that runneth from it, to flee before him: So he that marcheth with his face towards the Son of righteousness, shall have afflictions still to pursue him; as for him that hath his back towards Christ; his sorrows, like the shadow, are before him; but he shall meet with them in another world. Wherefore be thou not deceived; for if God afflict his dearest children, Luke 19. 2●. he will one day take vengeance of all disobedient bastards. Use 2 And to what use shall the godly put this dotrine? Why, they must not think it strange, that they are in the fiery trial; 1. Pet. 4 12. neither faint because they are chastened: for it's for thy good, and the Lords glory, that these things befall thee. Christ is a shepherd, and they that serve him are sheep, by the rule of relation: shall he not then send this Dog of affliction, to fetch us in, when we break our bounds, and are straggling? he is our Master, and we his scholars; must we not then have a lash, when our eye is off our book; and we have no mind, either to say, or learn our lesson? we be his patients, he our Physician; then if we feed too full, grow too rank, shall he not strike a vain, and let us blood, in due season? I have often in my meditations, compared a Christian in prosperity, to a people at peace in a kingdom: do we not see, that since wars have ceased in our land, and neighbour Countries, that many a valiant soldier is grown fat, purfie, and not able to wield his weapons? And all (or the most) of our Armour to, rusty, cankered? The Spiders have woven webs in our Helmets, and headpieces: the worms eat into the very heart and pith of our shafts and spears; and scarce is to be found any Bandileeres, that will hold to hang about a soldiers shoulders. Are not our ships unrigged? our Cannons at the Forts, unskoured? houses, towns, and Cities, but too weakly provided? And hath not peace (by accident) had a finger in this business? And even so is it with a Christian soldier; let him have health of body, quiet of mind, and his cups to flow over; all his spiritual armour will either rust, or be unexercised. For what use shall we have of prayer, in calling; faith, in believing; hope, in expecting; or patience, in suffering? truly little, if any at all: therefore God will send wars, and rumours of wars, that we may not abuse those excellent graces, and he want his glory, we our gain by them. Our God is wise, yea Wisdom itself, he knoweth our estates, and can physic us for the purpose; and there is nothing so bad, but he can use for the recovery of our former condition, and cause it to work for good. I remember, that when joab would not come to Absalon, 2. Sam. 14.30.31. he set his cornfield on fire, and thereby fetched him: so when the just Ones will not see their father's face, Hos. 2.7. and 5.15. the fire of affliction will make them seek him early, and diligently. It is the custom of our Gallants, when their horses be slow and dull, to spur them; if iron grow rusty, cast it into the fire to purify it: and so doth our good God, in our backwardness to good duties, prick us; or being in our filthiness, purify us, by casting us into the hot coals of tribulation. Wherefore do not so much mourn, that thou art afflicted; but be careful and fearful, lest thereby thou should not be reform; for this is a true sign that we are Gods sons, and not bastards, when we are more doubtful that we shall not make the right use of them, then fearful that the Lord will not remove them. He that findeth this in himself, findeth a good thing, and but that which always attendeth and accompanieth a sanctified heart in its greatest troubles. Quest. But some man may say; Sir, it is a hard thing to suffer afflictions patiently; therefore what shall I do to attain to this? Resol. 1 Why, thou must consider, that it is the direct path to heaven; Matth. 7.13. and is it not better to be in our right way, though stony, crooked; then in the pleasant Meadows going astray, wandering? The speediest way to compass the world, is to go by water; and the surest path to heaven, is to sail through a sea of affliction. Resol. 2 Again, call to mind that Christ thy Captain 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 David the King went up to the Mount of Olives, and the people with him, and as they went, they wept: so our David is ascended into heaven, but he went weeping, and so must we follow him weeping; for these two are inseparable. Resol. 3 Moreover, ponder with thy own soul, how many, how great troubles, thou by thy sins hast innumerable times deserved? Alas! Lam. 3.22.39. long ago mightest thou have been cut off by death, and condemned: if this were thought on, it would stop this vain of discontent and impatience. Thou mayst admire thou wast not long ago consumed, rather than pine, in that thou art corrected, afflicted. Finally, immoderate mourning, is a means to draw down a heavier judgement. When boys will pule, and cry out for a little lash, the Master many times sets it on with a tang: And he that will struggle under the Lord's hand, peradventure shall undergo a double jerking. Say therefore with David, I held my peace, Psal. 39 9 because thou Lord didst it. Thus much for this point; the second succeed, which is, that Doct. 2 The Lord doth not separate his affection from his children in affliction. Psal. 73.1. However it be, yet God is good to Israel; and the pure in heart shall never be forgotten. Did not he remember Noah, Gen 8 1. Gen. 15. in his Ark? Abraham, in all his troubles? jacob, in his heavy journey? joseph, in the pit and prison? Gen. ●8 16. Gen 39.21. Gen. 29.16. and just Lot, in the midst of Sodom? The Lord thought on David, when he kept his father's sheep: Saul would have slain him; 2. Sam. 12.1. Ziklag was burnt, in his flight to Gath; and when he had forgotten his God, committed adultery and murder, and was in his greatest extremity, how often doth this man confess, that in the midst of all his sorrows the Lord comforted his soul? Psal 94.19. and, Though his father and his mother should forsake him, Psal. 27.10. yet jehovah would gather him? I might here make mention of Moses, Daniel, the three Children, and our forerunner, Christ; and tell me, which of the faithful was ever forgotten by the Lord? He hath said, Hebr. 13.5. that He will not leave us, or forsake us; but at all times, and in all places, he will be with us. Paul, without doubting, casteth down the gauntlet, and biddeth a defiance against all things, (which notably doth prove the point in hand). Who, Rom. 8.35. etc. or what shall separate us from the love of God? shall tribulation, or anguish, or famine, or persecution, or nakedness, or peril, or the sword? No: for he is persuaded, 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 be able to separate the faithful from the love of God, which is in Christ jesus. Shall I now show it you in the Reason? Reason 1 First, the Lord is not subject to forgetfulness, he knoweth who are his; and his eye is always over them. 2. Tim. 2 19 Can the Lord forget them, were he subject to ignorance? then his affections might be separate from them; but he is not, he cannot. Tamar may disguise herself, walk in an unaccustomed path; so judah may not know her. Isaac, through the dimness of his sight, may bless jacob, and pass Esau. Tract of time may make joseph to forget, or be forgotten of his brethren. Solomon may doubt to whom the child (of certain) belongeth; and Christ come to his own, and not be received. But the Lord seethe all his; time, place, Heb. 4.13. speech or apparel cannot obscure or darken his eye or ear. He can discern Daniel in the den; job, though never so changed, on the dunghill: Let jonah have his lodging in the whales belly; Peter be put into close prison; or Lazarus be wrapped in rags; or Abel tumbling in blood; yet can he call them by name, and send his Angels to comfort them. Ignorance, or forgetfulness may cause love to be estranged in the creature; but the Lord is not incident to either: for his eye, as his essence, Psal. 139 1.2. etc. is every where. In this respect therefore he needeth not to separate his affection from his children in affliction. Reason 2 And as the Lord is not subject to forget, so is he not incident to change; for whom he loveth once, Mal 3 6. jer. 31.3. he loveth ever. Man is subject to mutation of affection; but so is not the Lord: for he is one most pure act, his love makes us good; so that his affection is perpetual. Man's judgement may deceive him, and his love cannot make the object beloved better; therefore he is subject to alteration; God not. Object. But we read that God hath repent, and so changed his affection. Solution. 1 I answer, first, that it is spoken for our understanding, after the manner of man, and not to be understood otherwise. Solution. 2 Again, the change is not in God, but in respect of the object about which he is exercised; for one cause without alteration in itself may produce divers effects in that regard. For example: The Sun hath but one simple act of shining; yet, do we not see that it doth unite clay and straw, dissolve ice into water? makes the flowers smell sweetly, and a dead corpse to stink loathsomely? the hot fire to be colder, and the cold water hotter? and will it not help to cure one man by his heat, yet therewith kill another? Where is the cause? in the several objects, and their divers dispositions, and constitutions; and not in the suns act of shining, which is but one and the same. Take a more familiar similitude. Let a looking-glass be set in the window, will it not represent to thy eye divers objects? If thou go to it in decent and comely apparel, shalt not thou see the like figure? if dejected, and in course raiment, will it not offer to thy view the same equal proportion? do but thou stretch thyself, bend thy brow, and run against it, and will it not resemble the like person, and action? where is the change? shall we conclude in the glass? No: for it is neither altered from the place, nor in nature. Wherefore if God one day seem to love us, another day to hate us; there is an alteration within us first, not any in the Lord. Be thou then such in thyself, as thou wouldst have the Lord be unto thee; but if thou change, thou shalt find a change, though God never change; and if thou run stubbornly against him; Psal. 18.24.25. etc. he will walk stubbornly against thee. For with the froward, he will show himself froward; but with the meek, he will show himself meek. Yea, such as thou art to him, he will be to thee, and no other. O that we could believe, and so practise this lesson! Reason 3 To proceed; let us examine and see, what is the cause of separating affection; and shall we not find it either in the Agent or Object? In the lover, God, we see no cause can be found: surely, nor in the thing beloved. For what is affliction to God's children? doth it destroy the essence of the soul, or deface the image of holiness and righteousness in them? Luk 22.44. Psal. 119.71. Doth it (in a word) make them worse, or better? It is plain, that no trouble destroyeth the image of God; or maketh his the more prone to sin; but rather it hath been a means to move them to leave it and amend. For in trouble they will pray more fervently; Hos. 2.7. 2. Cor. 1.4. pity others more compassionately; make vows, and resolve to serve God the more strictly, Psal. 66.13.14. then ever in the days of prosperity. Why then should the Lord withdraw his affection from them? for love leaves hold, but when the object grows worse and worse. Reason 4 And in the last place, this Reason may also confirm the doctrine. He should be more unnatural than mere natural men, Mat. 7.9.10 11. (who take the most pity of their own being in the greatest distress) if he should forsake his children in their affliction. 1. Tim. 5.8. Nature itself, in these straits, will not be wanting; and shall the Author of all graces be found failing? 2. Sam. 18.33. Shall David keep such a howling for a rebellious son? and will the Father of mercy not respect his obedient children? Away with it: for it is a kind of blasphemy to conceive it. For betwixt the love of the Creator, and the creature, there is neither in respect of height, depth, breadth, or length, any equal proportion. Use 1 And is this so? how then should we love such a God, of whom we are so beloved? what praise should we think too much for so weighty a matter? why do we not study to set forth his goodness and wonderful works? Exod. 15. Moses would make a song, David and others in way of thankfulness, because in their greatest affliction, they felt the Lord to be present in affection. Did not Mary break out, Luk. 1.46.47. My soul shall magnify the name of the Lord, and my spirit shall rejoice in God my Saviour? Why did she this? for he hath looked on the poor estate of his handmaid. How did Paul, from the like ground double his petition; The Lord show 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: Where was the reason of this? for he found me out at Rome, visited me often at Ephesus, and was not ashamed of my chain. Shall the Apostle thus bless his friend, for being refreshed in his bands? and shall not we, from the heart roots, break forth into thankfulness? For God, not once, but often hath visited us, and hath not been ashamed of our chains of sin and corruption: nay, he hath broke our bands, and set us, that were Satan's slaves, at free liberty. Quest. But some may say to me, as many shall to Christ in the last day; When saw we thee in nakedness, & c? so, When were we poor and needy, and God thought on us? Answ. Give me leave a little, and I will tell you. First of all, do but cast the eye of your remembrance back, and run with the feet of your faith so far, as the fall of Adam our father; Gen. 3. did not we eat with him, sin with him, Rom. 5.14.17. and lay in the bush with him? was not he, and all we at that time poor and needy? who was ever in so great a straight? in so miserable a condition? conceive, if thou canst, of a portion of matter without a form; and such was thy tickle condition, almost turned to nothing: were we not all dead men, and deprived of our greatest glory? Rom. 3.23. what man's case was ever more miserable than all ours, before the Lord called, Adam, Where art thou? Conceive of it a little, lay it to heart, ponder it deeply in thy mind, and suffer it to take some settled impression. What misery was that? What a word of comfort was this, The seed of the woman shall shuffle or break the Serpent's head? I speak to you that have understanding, and consider what I say; for the more thou dost meditate on this thing, it will seem to thee the more wonderful. But let us come nearer home, and then will it not appear, that we in this our Kingdom, were sometimes poor and needy? And because too many cry out, and (as the spies did upon Canaan) have brought a bad report upon our country; let us search into, and examine the matter. And that we may speak as the thing is, let us first of all compare the land with itself, and next with her neighbouring sisters. Was it not in times past, as at the beginning, a Chaos, without form and void? Did not darkness cover all our deep? and the people perish for want of knowledge? Ignorance was our wedding garment, and Implicit faith, a sword fast in the sheath to quench all the fiery darts of Satan: our Bible was as a sealed book; the teachers of it blind guides, and God's house nothing else but a Den of thieves. Were not all our Progenitors under this cloud? Did not sin enlarge itself, as Hell? and like the Leprosy in the time of the Law, spread far, and infect the whole body? What were all the most eminent and pleasant seats in our Kingdom, but hives full of drones; Temples, swarming with Caterpillars, who nipped every green thing in the bud, as in the land of Egypt? What shall I more say? Were not all our Priests Papists, or Atheists? These places, wherein now in Spirit and truth the Lord is served, a very sink of all sin, and Collunies of all uncleanness? Is not this truth? And hath not the Lord in these latter days brought light out of darkness? made the English man in his own image? blown part of this viperous brood into the red sea of destruction? and given him his elder brother's blessing? I lie not: there is not one thing, at the which I have more wondered, then to see how the Lord hath rooted out the Canaanite, who was so mighty, in number many, and equal in pride and malice; I do not doubt to speak, but if some of us had seen the days of old, and compared them to these, they would be astonished at God's goodness, and the times reformation. For did not our Ancestors want the bread of the soul, the eye of the mind, and the pure water of life and salvation? Is it not to be feared, that millions of souls were poisoned, that I say not eternally damned? Look back them 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 never see the depth of man's misery, or the greatness of the Lords mercy. Object. But me thinks I hear some in the Congregation say, I go beyond my bounds, and give my Country too good a commendation. Sol. 1 I do not, nor cannot, so the rule be observed: she is far better than she hath been, yet in many things she might be mended. God called not all his works very good, before the last days Creation; no more will I my Mother, until the last day of sanctification and recreation: Sol. 2 But yet I may say, and must say, she is well amended. And in the second place, do but compare our Island with others near adjoining; are not they more poor and needy in many things than we be? and did not the Lord then herein think upon us? Have not we a great Light to rule the day, and many less for the night-season? What if some wandering Planets be in the firmament? why, is not their irregular course and motion evident to all men? If the Canaavites had been destroyed at once, the beasts of the field had devoured the Israelites: and what knowest thou, but the same reason may be of force in these days? Let us not murmur, seeing we have took possession of their land, and have dominion over the Canaanite: We have the prize, and the remnant one day shall be ours, if our sins and ingratefulness do not prevent it. Sol. 3 I could tell you of particulars, when we were poor and needy, and the Lord thought on us, at the change of the two Princes: Did not the Edomites conclude, that then was the day of mourning, when they intended to be revenged of Israel? But God prevented them. And in 88 was not lots cast upon our land, and we esteemed as dead men? And in (that never to be forgotten delivery) the Gun-powder-plot, were not all our heads near the block? who was ever needy, if then we were not in need? When I have thought of that cruel plot & invention, me seems I could never match it, except that in the fall of Adam, and betwixt them there is some equal parallel. In that, there was the Devil 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 allegory, we liken the Pope to the Devil; Faux to the Serpent; the Parliament-house to the Garden; and the King to Adam. The Devil was in the Serpent, but would not be seen; the Pope in Faux, yet loath to be discovered: the Serpent must swim (probably) in the water, and creep close into the Garden; Faux must cross the seas, and crawl under the Parliament-house: the Serpent must speak nothing, but as the Devil would; nor Faux do any thing, but by the Pope's direction: the Devil pretends kindness to Adam, Ye shall be as Gods; the Pope under the cloak of holiness aims at destruction: the Serpent respected not the excellency of the place, to effect his purpose; nor Faux, if he might accomplish his resolved treason: the Serpent said, Ye shall not die at all; Faux, if he had been posed, would have rendered the same lesson: the Devil in tempting Adam, aimed at the destruction of all his posterity; so did the Pope, in our dread Sovereign, at all his royal issue, and loyal subjects: and in many more particulars they might be paralleled. And undoubtedly these two plots (not to be equalled by any) had one first efficient, Satan; twins they be, conceived in the same womb; whether in Hell, or some friars Cloister, there's the Question. But how good was God to us, that though they traveled of iniquity, and conceived mischief, P●●●. ●. 14. yet they have brought forth a lie; their heads have been bruised, and their counsel confounded? Suppose that it had took effect, what fact (except that in the Garden) to this had been comparable! For the walls of our jerusalem had been ruinated, and the sepulchres of our fathers burnt with fire: our Anointed had died the death, and Bethel his house become a Babylon: our haps had been hanged on the willows, and we (at the best) but sung our Hebrew songs in a strange tune, voice and land: This was the work of God, and aught to be marvelous in our eyes. For had not the Lord thought on us, we had been swallowed up quick, and laid as low as the nethermost hell. Sol. 4 I omit many other miseries, which made us poor and needy; as pinching Frosts, scorching heat, inundations of waters, droughts, famine, and the devouring plague in this City, and other places of our kingdom? Was it not to be poor and needy, when thousands in a week departed? men, women and children drawn with hooks by heaps into holes? they that were living either running away with great fear, or staying still at home, with greater? And who hath removed these evils, and sent down the contrary blessings? Is it not the Lord? We have but yet spoke of generals; but let us descend to particulars, and there's not one can deny, but in these two respects he hath been poor and needy; and the Lord thought on him. First, for his corporal condition. Who preserved thee in thy Mother's womb? fed thee with Manna in this wilderness? and freed thee from so many judgements as have been inflicted upon others? Surely the hand of the Lord. Who lead thee into green pastures, hath caused thy cup to flow over, and anointed thee above thy fellows, except David's Shepherd? But to let these things pass: Art thou now the son of God? waste thou not the child of wrath by nature? who hath singled thee out of the confused multitude, enriched thee with the graces of salvation, and borne thee again? whereas the whole world lieth in wickedness? Will not these former favours provoke thee to gratefulness? yet let the benefit by it for the present, and future time, be forcible to urge thee to the practice of this duty: for others of God's servants have done the same upon no other ground. Paul, when he considered, that The Lord had assisted him, when all men for spoke him, and was persuaded, that the Lord would deliver him from every evil work, and preserve him to his heavenly Kingdom; breaks forth into these words, To whom be praise for ever and ever, Amen. And is not this pattern worthy of our best imitation? and this constant affection on the Lord's part, a continual gratuity on ours? Why then let it be daily put in practice: for either this love, or nothing deserves it, and is thanksworthie. Use 2 And as this point in the first place should work in us love autogratefulnesse to God: so in the second it may comfort us for the present and future troubles. Hast thou vexations without, and terrors within? seems it to thee, that the Lord hath forsaken thee? Why, it is not so: thou art deceived. Think on the days of old, and if ever thou canst prove, that he did love thee; this point will prove he doth so still. What should more comfort a Christians heart then this? and encourage him to go on through good report, and evil report with resolution? Acts 20.38. What made the people weep so bitterly, and fall on Paul's neck? 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 be with you to the end of the world: You then that have chosen the better part, given up your names to serve God, and be in the vast wilderness of this world, be not faint, or weary in the way: for though hunger pinch you, Pharaoh pursue you, and the fiery Serpents sting you, yet the Lord shall never leave you, or forsake you. Object. 1 But some may object to me, as Gedeon did to the Angel; judges 6.13. Ah my Lord, if the Lord love us, and be with us; why then is all this evil come upon us? Sol. Art thou sick in body? the Lord doth it for to make it a fit habitation for thy soul. What if thou seem to be broken in pieces? yet he can easily restore thee to thy former condition. Shall you not see a Carpenter set up a house in a comely order, yet anon he will strike one joint from another, & lay it flat on the ground? hath he a purpose to destroy it? No: rather to amend what he saw amiss in it: And so be we, in our own judgements, builded in a decent manner; but God is wise in heart, and seethe that our bodies are not fit Temples for his Spirit; therefore we must down again for a time (at the least) in our own feeling, & present apprehension. Object. 2 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 soul there be many mansions; as of love, joy, faith, zeal, repentance, and humility: If therefore the spirit be not present in one place, seek to find him in another: for be thou assured he is not (in truth) departed. Dost thou want joy, or faith? canst thou pray for either? why thou hast the spirit: Canst thou not pray? (for sometimes this is a good man's condition), yet canst thou sigh and groan? why, that cometh from the Spirit: Canst thou not repent as in times past? art thou notwithstanding sensible of this? and strikest thy hand upon thy breast? this is a motion of the Spirit. And be thou of good comfort; for when thy case spiritual is most miserable, yet thou mayest discern some pulse (though weak) of the Spirit, beating. He that comes to see his friend, will be glad to find him in any room of his house; and if he be not in the dining chamber, or parlour, he (peradventure) shall have him in some other private corner: so, if the Spirit be absent from the mansions of faith, love, and the like: then thou must find him out in the close and dark room, called, The dislike of thy present condition; or in the secret corner of Humiliation. These two be the furthest places of his absence. Object. 3 But I was used to have him present in all. Solution. To speak with reverence; Every grace in our hearts may be compared to so many candles in a house: Now the Master will not light above one or two at the most, except he have great use of them: so the Holy Ghost is the keeper of our souls; he worketh with these graces in us; and he will but employ them, as there is just occasion: If there be need, all shall be enlightened, made strong. And what man being an old Disciple, that hath not experience in these things? Object. 4 Why, how can the Lord be with us? for they that work wickedness are set up; Ma●. 3.15. and such as tempt God, they are delivered: And are not all things within us, and without us, out of order? Solution. We must not judge things by the appearance or present condition; for than we may condemn the generation of the just and the Lords own building: He that would have comfort in the remembrance of his house, must not conceive of it in parts: as of the wood in the Forests, unsquared; the stone in the rocks, unpolished; the brick in the clay, unburned; and lime in the sand, untempered; but in the pattern or frame, as it will be when it is perfected: So we are to look at the end of the righteous, and the restoration of all things, not as they be for the present; and then shall we see the full beauty of the Lords works, and our own blessedness. He that doth these things shall never fall, finally, and for ever. Therefore Watch ye, stand ye fast, quit you like men, and be strong: for the Lord's affection to all the faithful, never faileth in affliction. Use 3 And doth not the Lord separate his affection from his children in affliction? Let us then tread in the same steps, and imitate our heavenly Father. Oh that this were the custom of our Country! but it is not; we rather practise the contrary, adding affliction to Paul's bands. For to him that hath not (need of comfort) shall be given; but from him that hath, shall be taken away that he hath. job renders the reason: Because Men have forsaken the fear of the Lord. How many have the faith in respect of persons? forsake just job, if tumbling on the dunghill? and be ashamed of Paul's chain? Is this to show forth the virtues of him that hath called thee? to imitate the example of thy Saviour? and to be a fellow-feeler of thy brother's affliction? If this go before, what will follow? shall not the Lord meet to us, as we have measured to others? leave us, when we have most need of comfort, seeing we cry, Stand afar, come not near me, to our children and friends in the time of affliction. Was it not jonathans' praise, that he was lovely in life and death, and would not leave his brother David in all his troubles? and shall it not be thy duty and comfort to do the like to all thy brethren? The Butler is branded, that he remembered not joseph in his bands; and hence (probably) came that Proverb: No man remembreth the afflictions of joseph. Yet we have some more unnatural, who forsake men in their prosperity, and days of God's promotion: they envy David, because he is anointed King from the sheepfold: Cry, away with Amos, he must not prophesy at Bethel, for he was a figge-gatherer: and if Christ come out of Nazaret, be reputed the Carpenter's son; and advanced by his heavenly Father; some will reject him; others doubt of him; and too few receive him. And (without misapprehension be it spoken) I have seen these two evils in the learned and religious of our times; Friends forsaken in adversity, envied in prosperity: we will not visit the poor, if we be rich; neither regard them the Lord extraordinarily advanceth. 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 whithersoever he goeth; and if he fall amongst thieves, go not by him, but look on him; and to thy ability and his necessity relieve him: For this is thy Father's proceeding; the custom of his children; & the only way to be of others respected, when thou thyself art most afflicted. If poverty would have parted friends; nakedness made a separation, meanness of birth, or baseness of condition; then the Lord had never took pity on thee; or, in affection been united to thee. Wherefore set the Lords pattern before thine eyes; and whatsoever he beareth with, in his, do thou the like also: and let not that withdraw thy love from any of thy brethren, against which the God of love never objected, disliked; or, for the which his affection was never separated, weakened. I know this is thy duty; but a thing, not easy to be done; for, it is no weak, but a main pitch of sanctification, not to draw arguments from the meanness of a man's birth, friends, education, former poverty, or present necessity to withdraw, extenuate and separate affection: but to love, where, and in the same manner the Lord loveth: he that doth this, flesh and blood never revealed it to him. Then strive for it; it is worth the obtaining; that it may be said of thee, as Paul said of one, who performed this duty: The Lord show mercy to the house of Onesiphorus; The Lord grant he may find mercy with the Lord at that day. Use 4 And from this point of God's affection to his children in affliction; we may all be encouraged to serve such a master. Art thou his servant, and son? then do not, with the Prodigal, run from him; or with Demas, embrace the world: for all creatures of that kind will fail and forsake thee in thy affliction; or if not, they will prove, but like jobs friends, or the pharisees, Miserable Comforters. Or, hast thou not yet given up thy name, and with a purpose of heart cleaved to the Lord? why then change thy master, and make choice of him we have in hand. Who would not serve such a man as will be always present with his people; have an eye over them; call them by name, and relieve 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 over thy face, and his left hand under thy head; and, thou shalt want no manner of thing. Art thou in bonds? he 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 be with thee, that thou mayst sleep sound and securely. Beloved, this I know, that if God be with us, it is no matter who be against us: but if he be not on our side, what will it profit us to be respected of the world? And say not in thy heart, Lush, my mountain is strong, and I shall not be moved; for we are but in the wilderness, we shall meet with fiery serpents, the stings of a guilty and wounded spirit. jordan, that type of death hath not looked us in the face; at the most, we have not passed over it: and doth not the day draw near? is it not at hand? and if the Lord do not then help thee, and be with thee, what shall become of thee? woeful will be that Haven, where thou shalt be landed. O that we did but know the worth of God's favour in affliction! or how joyful a thing it is for his children to be assured of his affection! Well; the day of death and of judgement shall declare it: and till then, the true worth will not be fully known of the faithful; or the want feelingly discerned by the ungodly. Let me then entreat thee to strive for his favour; think no pains too great to obtain it; neither be at peace till thou possess it; for than thou mayest have comfort in trouble's; joy, amidst sorrow; and life, in death. No tidings so terrible, that shall make thee tremble; no former sin cause thee to fear; nor Satan's deadliest darts touch or pierce thee, if the Lord be with thee. Now then is the time to agree with him; take the opportunity, foreslow it not; and build thou on this rock once, and stand for ever. A third point from the words may now be collected, viZ. that, Doct. 3 The favour of God in affliction, only giveth the faithful satisfaction. We see that this good man did comfort himself from no other ground, but from this, that The Lord thought on him. Neither is there any thing that could work this effect, he being in so great affliction, except the Lord's love and affection. Many cry, who will show us any good? Psal. 4 6. But Lord lift thou the light of thy countenance upon me. And whom have I in heaven 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 near 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 kingdom yield him any comfort? BalshaZZar in his bowls 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 devil tremble and fear? Oh, jam. 2.19. he hath no confidence in the great Creator. Cain will curse and cry to, Gen. 4.5. when he cannot expect and rest in a cheerful acceptation from the Lord: but let all the creatures in the earth, and the whole host of Heaven band themselves against us, If God be with us, Rom. 8.31. who can be against us to hurt us, trouble us? And what may be the reason of this? Reason 1 Why, the Lord is the only object of their love, and he in whom their soul principally delighteth: wherefore enjoying him, they have all they would. Gen. 45.28. Let jacob hear that joseph his son is yet alive, he hath enough. If the King come home safe, Ziba may keep the land, 2 Sam. 19.30. for Mephibosheth is satisfied. Can but the son of Hamor match with Dinah, Gen. 34.19. his Circumcision will be endured; and though the daughters in the country be denied him, yet shall he be well contented. Give but Rahel children, Gen. 30.1. Luk 1.29. and she will not die. And let Simeon see his Saviour and he will die. And how are these contrary effects produced? Why love is the cause thereof: so let Gods children enjoy the subject of their affection, they will rest in it with full contentation in all affliction. Reason 2 Because they believe then, and know that all shall work together for good at their latter end. Rom. 8.18. For being assured of the one, they never need to doubt of the other: and grant but the first, and the second will ensue of necessity. Will it not rejoice the poor patient, that his Physician doth affect him? for than he is assured, that if he can, he will (and God can) cure him. If we have the judge for our friend and father, what need we to fear the many inditements preferred against us? Let Moses have the Lord to look upon him, Pharaohs frowns cannot fear him: and let God but think on us, and we think on him (he by affection, we by faith), we need not to shake or shadder: but walk on cheerfully and resolutely in the valleys of tears, Psal. 23.4. and the very shadow of death. David in his greatest troubles speaketh thus to the Lord; Thou hast given joy in my heart, more than of the time, when their corn and their new wine were multiplied. Psal. 4.7.8. In peace together will I lie down and sleep; for thou jehovah alone wilt seat me in confidence; preserve my soul in safety. Now from this point thus proved, we learn these things. Use 1 And first, what's the true cause, why so many are shaken with every blast, and fly like chaff before the least wind of affliction? Alas! they have not made the Lord their portion, neither be assured of his affection: their love leans on some other subject; and that once failing, they fall for ever. He that affecteth the earth, if it grow barren, he will still be bawling: and he that expects treasures from a far; let the wind but rise, and the water swell, his body will sweat, and his soul be troubled within him: the sea is not so much tossed, but he is as much terrified: the one casts not up more mire and mud, than the other fear and despair. Mat. 27.5. 1. Sam. 3●. 4 2. Sam. 17.23. Shall we think that judas would have hanged himself; Saul fallen on his own spear; or so wise a wight as Achitophel, proved his own executioner; if God had been the object 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 God's savour is the true cause, why men in discontent and crosses become their own executioners. For that which they affect most, wanting power to content and preserve them, or being removed from them; they having no other God in their present apprehension, often become their own bloody Butchers, to drown, hang, or murder themselves. And do but observe it, and what I have spoken, you shall find verified by experience. Use 2 And in the second place we may hence learn the true ground, why Gods children have so rejoiced in affliction; and it is this and no other, namely their assurance of God's favour and affection. He that believeth in the Lord by faith, is linked to him in love, and persuaded that God thinks on him, will embrace death, desire judgement, and never tremble at the most terrible tidings. Heb. 11.8. Abraham will go he knows not whither; Daniel into the Den, Daniel 6. Gen. 28. Ruth 1.6. and Paul to prison, having this confidence of the Lords favour. jacob will leave his father's house, Ruth run into a strange Country, Hebr. 12.23. and Christ embrace the Cross, endure the shame, when God thinks on them. How should job have endured the stealth of his cattle, Job, 1. & 2. burning of his corn, and the sudden death of all his children, when their bones were bruised and broken; their blood and brains sprinkled and spread on the posts and timber; his wives bitter words, Curse God and die (for so the place is to be understood; 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 we then imagine, that he put not that tart and cruel phrase into her mouth? for he is wise in his proceed) if the certainty of the Lords love had not supported him? Had it once been possible for frail men, Heb. 11. and weak women to have endured burning, hewing asunder, and to be rend on the Rack, but upon this ground? Why then, see the true cause of joy in sorrow, and give the Lord his deserved praise, whose power is the most made manifest in our weakness, woefulness, wretchedness, 2. Cor. 12.9. Use 3 Finally, wouldst thou be able to stand in the evil day, and the sad times of tentation, and persecution? then strive more and more, to be assured of the Lords affection: endeavour to possess David's darling; get God's affection once shed abroad in thy heart; be sure of this, and thou shalt endure the greatest storm; cut the strongest streams of the raging tide, and land safe at the haven of Heaven. We, in policy, prepare cloaks for wet, provision for winter, and a staff against the time of decrepit old age; and shall we not provide for death and judgement? What can support thee in the times of trouble, & the hour of thy departure, but some persuasion of God's favour? Can Pharaohs Horses, the Rich Man's purple, the fools great barns, or jesabel her painting, if thou hadst them? No, no: these are but a vain thing, a sandy foundation, and a staff of Reed, that will either stock thee fast, or break in shivers, piercing thy hands through with many sorrows. Therefore in the fear of God think on this one thing: for death will come, and will not tarry; and if thou have not this fixed fast in the furrows of thy heart, little pleasure canst thou have in death at death. And because we dream (but deceive ourselves, and that too too often), in thinking we are in the Lords favour highly, principally in prosperity; be thou the more careful to attain to this thing. We have a common Proverb, that A good thing cannot be made too sure: and what better than this in all the world? And for the better trial of thyself in the matter, take these rules in the mean while, till thou have learned better. First, if the Lord love thee, than thou dost reflect thy affection again upon him. He sheds his love first abroad in thy heart, Rom. 5.5. and then thou art inflamed with the love of him. P●al. 73 27. For as I first give heat to my bed, and then it gives me warmth the night after: so the Lords love heateth my heart, and then I thence forward affect him: certainly he that loves the Lord, is loved of him. Again, if the Lord love thee, than he will reveal himself unto thee, Psal. 6.8.9. etc. especially in prayer, and that familiarly. When thou hast called on his Name, hath he given thee a gracious and comfortable answer? Hast thou felt a secret voice of the spirit, speaking to the ear of thy soul, Thy prayer is heard, Acts 10.4. and thy request come before the Lord? (for God, like man, giveth the greatest gifts, and manifesteth himself to his children the most in secret). Then be thou of good comfort, for the Lord thinks on thee. Besides, canst thou speak by experience, Josh. 21.45. that he hath kept covenant with thee, and performed his promise (for his promises are Yea and Amen to all he loveth)? 2. Cor. 1.20. then mayst thou have hope. Isaiah 27 3. What peace hast thou found wrought in thy soul? Psal. 30.9. How hath he watered thee every morning? humbled thee in prosperity, and comforted thee in adversity? Hast thou an experimental knowledge of his proceed? fear not then, he will do thee good, and no evil; 2. Cor. 1.4. and he is never weary (for that were to cross his own command) in well-doing. And dost thou reject the Arm of flesh and blood; deny thy own power, and only rely upon the Lord? I then dare give thee my word, Psal. 60.11.12. that he shall never fail 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 bottom of the deep Ocean sea is from the exhalation of the Summer's Sun; or that grain of sand, which possesseth the very centre of the Globe, is from motion, or the feet trampling, scattering. One thing more may yet be observed out of the words, thinketh on me, which is, that Doct. 4 The Lord will deliver the faithful from all dangers; free them in a convenient season from all afflictions. Psal 91. Psal. 27.14. For this is the true exposition of the phrase, as the words following do declare evidently, plainly. Noah shall not be drowned in the old world, Gen. 8.1. etc. but be freed from all dangers. Gen. 19 Let shall come safe to little Zoar. Moses flee to, and return in health, Acts 7. from the land of Madian. joseph may be sold, Gen. 45. yet God can preserve him safe, Gen. 33. and Esau expect the time of mourning to be revenged on his brother jacob, yet shall he come again, and find favour in his eyes. Psal. 11.1. etc. Let David be hunted like a Partridge, the ravening Kite shall never catch him; jer. 45.5. and Baruch shall have 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 he set at liberty. 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 Lion, and preserve him to his heavenly kingdom. Yea, Phillip 1.21. this is most certain, that either in life he shall let them loose, Revel. 14.13. 2. King. 22 20. to run at liberty; or by death free them from the evil to come. And reason may be rendered why it shall be so: Reason 1 For the Lord hath so promised and purposed, and shall not his counsel stand? Prov. 19.21. and his word abide for ever? Did he ever fail in keeping covenant? or have his promises at any time been prevented? No, Mat● 5.18. no: Let Heaven and Earth pass away, one jot of his word shall not move, but be verified, certainly accomplished. Tit. 1.2. For shall God prove a liar? break promise? Away with this; he cannot, he will not. God is not like man, promising what he never intends to perform: 2. Cor. 1.20. for all the promises made by him, are Yea and Amen in Christ jesus. Reason 2 And this will he do of love to his children, and hatred to the wicked. God will not have the uncircumcised Philistims to rejoice in the overthrow of little David his Anointed; Deut. 32.26.27. or the cursed Canaanites to tread underfoot the sanctified seed of old Israel. Psal. 89.10.11. etc. Exod. 1.12. Pharaoh may lay great burdens on the jews, 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 confirm this doctrine. Use 1 And from this point the faithful must learn patience, and not to make haste, 1. Thes. 4.13. or mourn as men without hope, for it's but a very little while, and then He that shall come, will come, and will not tarry. Heb. 10.37. The Husbandman must patiently expect the time of harvest; james 5 7. the Mariner wait with content for wind and tide; and the Watchman for the dawning of the day: we must also tarry the Lord's leisure; be strong, and he, in the fittest season, will comfort our souls. David being assured, that he should see the goodness of the Lord in the land of the living, did not faint, Psal. 27.13. but expect with patience the time appointed; and his pattern must be our practice; seeing it was grounded and sprang from the point we have in hand. Use 2 Again, as by this point we are taught for the present, to be patiented; so to confirm our faith, for time future. And what can more strengthen it, than certainty of full freedom, and a total delivery from all the evil that shall befall them, 2. Cor. 4.16.17? But we think not seriously of this thing, and that's the cause, we hang down the loins of our minds; and that which is halting is ready, Heb. 12.12.13. upon the least rub, to be turned out of the way. Wherefore let us consider how he hath in former time delivered his; and it will be a notable prop to support our staggering minds; and a sure base, and foundation for faith to rest itself upon. Now the kinds and means be many. God can stop the mouths of the raging Lions, that they shall not rend the very garment of his children, as we see in Dan. 5. Again, he is able to preserve us in the fire from burning, as the Bush was, Exod. 3.2. and the three children in the furnace, Dan. 3. Thirdly, in bringing judgements on our adversaries, 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 bloody persecutor, to become a resolute Christian soldier, Acts 9 Furthermore, he wanteth not skill or power to deliver Paul, by setting the enemies at odds one with another, as he did the Sadduces and the Pharisees, Acts 21.31. & 23.10. Sixthly, when their enemies are upon their backs, tidings may come to Saul, that the Philistines are about to invade the land: so David may escape the danger, 1. Sam. 23.27. etc. Moreover, he can give his servants power and boldness to dare their foes to their face, as he did Paul and others, in so much as they shall be kindly entreated, and sent away, Acts 4.8. etc. Acts 16.37, etc. And what shall I more say? God can compel Balaam to bless; Caiphas to prophecy; and the Whale to preserve jonah, when the ship would not save him. And is his power yet weakened, his wisdom decreased, or his will altered, changed? No, in no wise: for there is no shadow of turning with the Lord; therefore fear not, fail not, faint not. Object. 1 But it will be objected, that Abel was slain; james beheaded, and many of Christ's members murdered. I answer, that if we keep, Sol. and live in some close sin, the Lord will not deliver us; for the committing of some iniquity, may procure danger, yea death too. Object. 2 But Christ never sinned, yet was not delivered. Sol. 1 True: yet until the appointed time he was, and so shall all his members: but when that hour comes, than they must go. Sol. 2 Again, though God do not deliver every person in particular, yet he will the Church in general, as we may see in the four great Monarchies of the world; how one were d●shed against another, only a remnant that were God's 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? Sol. 3 Again, God doth deliver his from desperateness in affliction: so that trouble shall not over-burden them, but rather rejoice them. Sol. 4 Again, his promises are always limited, so far forth as they may make for his glory and our good: and what can we have more? Sol. 5 Again, these promises must be understood completely, either in this life, or in the world to come, when all the faithful shall be delivered for ever. Sol. 6 In conclusion; if we be comforted in death more than life; are we not delivered? And if we were not, what do we lose, but earth, and gain heaven? For daily danger, or violent death shall not deprive the righteous of a better life. This then being thus; be of good comfort for the present; fear not any future dangers; but pluck up your hearts, and gird up the loins of your minds: Go on through good report, and evil report; be resolute soldiers of jesus Christ; march on valiantly, and fear not their fear. For maugre their malice, David shall serve his days; Paul finish his work, and john's life be prolonged, until his task be ended. Let Balaam, the Pope, curse; Pharaoh, the Turk pursue; Gallio, the jesuite, judge; Pontius Pilate, the Priest, condemn; nay, let Satan rage, his instruments band themselves together, and all the crawling Locusts ascend out of the nethermost hell; yet I have hoped, and ever will, that the Lords Anointed shall reign, his people increase more and more, the word daily run, Babylon be razed down to the ground, the house of Bethel builded and supported, till the Son of God return again in his greatest glory. When all wicked and ungodly men shall taste of the second death; be bound hand and foot, and suffer the vengeance of eternal fire: And every upright and honest heart shall have all tears wiped from his eyes, fetters from his feet, manacles from his fingers; run to and fro in the new jerusalem that is above; and with jesus shout for joy, as David and the people did, when the Ark came home safe into the City: and then shall it be known, whether God had, or not, power to tread down Satan, and his shavelings under foot; and preserve his people unto his heavenly Kingdom. To which God, for this hope, be praise throughout all generations, for ever and ever. Amen. FINIS.