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DAVIDS COMFORT AT ZIKLAG. 1. SAM. 30.6.
DAVIDS COMFORT AT ZIKLAG. 1. SAM. 30.6.
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And Dauid was greatly distressed, for the people spake of stoning him, because the soule of all the people was grieued, euery man for his sonnes, and for his daughters:
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:
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but Dauid encouraged himselfe in the Lord his God. THese words briefly report Dauids distresse at Ziklag:
but David encouraged himself in the Lord his God. THese words briefly report David distress At Ziklag:
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which distresse is first in grosse said to be great; and then more particularly, enlarged from the causes and effects thereof.
which distress is First in gross said to be great; and then more particularly, enlarged from the Causes and effects thereof.
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The cause (ouer and aboue his prinate losse) is the mutinie of his owne people, who are 1. imbittered vpon the losse of their children, taken by the Amalekites (against whom their zeale should haue been greater;) and thereupon in the next place would haue stoned Dauid, as the authour of so much mischiefe.
The cause (over and above his prinate loss) is the mutiny of his own people, who Are 1. imbittered 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.
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Dauid then was in danger of his head:David then was in danger of his head:
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hee was like enough to dye by the hand of his friends, as a malefactor without tryall; and this distresses him. Now for the effects:
he was like enough to die by the hand of his Friends, as a Malefactor without trial; and this Distresses him. Now for the effects:
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Dauid first comforts and stayes himselfe on God; who was able to helpe all, being the Lord; & ready, being his God.David First comforts and stays himself on God; who was able to help all, being the Lord; & ready, being his God.
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Secondly, hauing comforted him selfe in God, hee consults with God:
Secondly, having comforted him self in God, he consults with God:
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where 1. the meanes on his part is mentioned, Gods own meanes: 2. the answer on Gods part, a direct answer;
where 1. thee means on his part is mentioned, God's own means: 2. the answer on God's part, a Direct answer;
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both for the means to be vsed, and successe to be expected: he should follow and he should certainly speed.
both for the means to be used, and success to be expected: he should follow and he should Certainly speed.
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Wee will not forestall another by any exact enquiry into the words, but acquaint you with some generall meditations, that haue beene to one,
we will not forestall Another by any exact enquiry into the words, but acquaint you with Some general meditations, that have been to one,
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and may be to you, somewhat vsefull. First, this is in sight: That the Lord doth sometimes suffer his dearest seruants to be greatly 〈 … 〉stressed:
and may be to you, somewhat useful. First, this is in sighed: That the Lord does sometime suffer his dearest Servants to be greatly 〈 … 〉stressed:
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Men greatly beloued, as Dauid was, are many times greatly straightned, as Dauid was. To proue this, were to waste time.
Men greatly Beloved, as David was, Are many times greatly straightened, as David was. To prove this, were to waste time.
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First, see When they are chiefly thus distressed; secondly, Why:
First, see When they Are chiefly thus distressed; secondly, Why:
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and as for kinds of distresses, we shall touch them in application, and so saue time.
and as for Kinds of Distresses, we shall touch them in application, and so save time.
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It shall suffice (for the present) to say, that Gods children drink of all waters,
It shall suffice (for the present) to say, that God's children drink of all waters,
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and haue experience of all afflictions, and that chiefly in these times. First, when they haue left Gods counsels, and followed their owne deuices.
and have experience of all afflictions, and that chiefly in these times. First, when they have left God's Counsels, and followed their own devices.
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Gods children are neuer worse hampered, than in nets of their owne weauing:
God's children Are never Worse hampered, than in nets of their own weaving:
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when they will be witty eyther against God, or without God, then they spinne a wofull threed, a Spiders webbe.
when they will be witty either against God, or without God, then they spin a woeful thread, a Spiders web.
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For carnall reason is a very bad counsailor, and puts a man vpon euill meanes; and none can draw a good conclusion from ill premisses, but only God.
For carnal reason is a very bad counselor, and puts a man upon evil means; and none can draw a good conclusion from ill premises, but only God.
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Therfore when Christians haue lost Gods wisedome and his wayes, and betaken themselues to their owne wit and wayes, they haue plunged themselues wonderfully.
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.
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A man is secure and confident in his owne courses, like a childe that leaues his fathers counsaile, and followes his owne;
A man is secure and confident in his own courses, like a child that leaves his Father's counsel, and follows his own;
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and the fresh-water souldier, that will be a Pilot before hee is fit for a Mariner,
and the freshwater soldier, that will be a Pilot before he is fit for a Mariner,
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and thereupon runnes his ship vpon the sands. Thus Ionah was greatly distressed when hee would be wiser than God:
and thereupon runs his ship upon the sands. Thus Jonah was greatly distressed when he would be Wiser than God:
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thus Abraham greatly distressed, Gen. 20. when he would liue by his wits:
thus Abraham greatly distressed, Gen. 20. when he would live by his wits:
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thus Dauid, he had so contriued it, that neyther Saul, nor Achitophell, nor any of them all should touch him,
thus David, he had so contrived it, that neither Saul, nor Achitophel, nor any of them all should touch him,
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and now hee is in all their dangers, vnlesse God helpe him out.
and now he is in all their dangers, unless God help him out.
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And neuer doe Gods children please themselues greatly in their owne contriuements, but thus they speed:
And never do God's children please themselves greatly in their own contrivements, but thus they speed:
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where they expect great safety, they are greatly endangered; where much comfort, greatly distressed.
where they expect great safety, they Are greatly endangered; where much Comfort, greatly distressed.
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2 Secondly, when they haue receiued great blessings and comforts from God, then comes pride and securitie,
2 Secondly, when they have received great blessings and comforts from God, then comes pride and security,
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and that's a forerunner of a fall. Great mercies worke great thoughts and spirits in vs;
and that's a forerunner of a fallen. Great Mercies work great thoughts and spirits in us;
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and great thoughts make way for great afflictions.
and great thoughts make Way for great afflictions.
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We will not instance in Nebuchadnezzar. Dauid prospered greatly, God had set him on high, made his mountaine strong, his heart grew secure, then came trouble.
We will not instance in Nebuchadnezzar. David prospered greatly, God had Set him on high, made his mountain strong, his heart grew secure, then Come trouble.
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Hezekiah was greatly distressed, and when was it? after great deliuerances and blessings: V〈 … 〉iah and Asa the like.Hezekiah was greatly distressed, and when was it? After great Deliverances and blessings: V〈 … 〉iah and Asa the like.
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Mans heart cannot beare a great measure of comfort, no more than his head can a great measure of wine:
men heart cannot bear a great measure of Comfort, no more than his head can a great measure of wine:
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therefore eyther God mingles their wine when they take it, or presently after; or else they be giddy, and must be distressed.
Therefore either God mingles their wine when they take it, or presently After; or Else they be giddy, and must be distressed.
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Hence S. Paul after great consolations had great temptations and afflictions;
Hence S. Paul After great consolations had great temptations and afflictions;
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and the blessed Virgin Mary in S. Luke is told of a sword when of a sonne, that must through her heart as well as Christ through her loynes. and the blessed Virgae Marry in S. Luke is told of a sword when of a son, that must through her heart as well as christ through her loins.
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3 Thirdly, when they be to receiue some great comfort from God, when God hath some great employment,
3 Thirdly, when they be to receive Some great Comfort from God, when God hath Some great employment,
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or preferment, or deliuerance, or consolation in store for his children, hee makes way thereto by some great affliction of bodie, minde, state, friends &c. as men lay the foundation very deepe when they meane to raise the building very high.
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.
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Thus Ioseph was greatly distressed, but when? when he must be a Prince shortly after:
Thus Ioseph was greatly distressed, but when? when he must be a Prince shortly After:
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thus Dauid greatly impouerished, when? when shortly after he must come to the Crowne. Generally, as in darke nights it is darkest towards day-breake:
thus David greatly impoverished, when? when shortly After he must come to the Crown. Generally, as in dark nights it is Darkest towards daybreak:
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so tis with the Saints of God; the sharpest fit is euer at the birth, when they bee deliuered of their sorrow.
so this with the Saints of God; the Sharpest fit is ever At the birth, when they be Delivered of their sorrow.
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So God makes his comforts more tastefull and lesse dangerfull to them; and therefore first mars them, then makes them;
So God makes his comforts more tasteful and less dangerful to them; and Therefore First mars them, then makes them;
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vndoes them, crushes them, and then rayses them vp. These be speciall times:
undoes them, crushes them, and then raises them up. These be special times:
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the generall should haue beene first noted, viz. When Gods children haue gotten some stocke and strength;
the general should have been First noted, viz. When God's children have got Some stock and strength;
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for the Lord is wise, and will not vse an Iron Instrument to thresh out Cummin;
for the Lord is wise, and will not use an Iron Instrument to thresh out Cummin;
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hee will not lay weight vpon greene Timber, but first season it, and then employ it after. he will not lay weight upon green Timber, but First season it, and then employ it After.
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Thus while Peter was young hee walked at large, but after was distressed. Thus for the When. Thus while Peter was young he walked At large, but After was distressed. Thus for the When.
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Now Why doth God bring such distresses on his? you may partly ghesse by the When. He respects himselfe, his Church, his particular children in it.
Now Why does God bring such Distresses on his? you may partly guess by the When. He respects himself, his Church, his particular children in it.
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First, God gaines glory many waies by this.
First, God gains glory many ways by this.
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First, his power is seene in their distresses, his loue, goodnesse, truth, &c. Then the Saints can say with Iob, Now mine eyes haue seene thee. 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.
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2 Secondly, then not only present power and mercie is seene, but former: Wee see what power was vsed in preuenting miserie, what mercie in giuing comfort.
2 Secondly, then not only present power and mercy is seen, but former: we see what power was used in preventing misery, what mercy in giving Comfort.
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And thirdly, then God shall haue their custome and companie. Children that care not for Parents in prosperitie, will to them in miserie;
And Thirdly, then God shall have their custom and company. Children that care not for Parents in Prosperity, will to them in misery;
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theyle come early, come euery whit of them.
theyle come early, come every whit of them.
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Dauid could comfort himselfe in his wiues, in his children before, but now ail are met in God;David could Comfort himself in his wives, in his children before, but now ail Are met in God;
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no wise but God, no child nor friend but God:
no wise but God, no child nor friend but God:
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now hee goes all one way, and now his confessions and prayers bee such as will set out God indeed;
now he Goes all one Way, and now his confessions and Prayers be such as will Set out God indeed;
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prayes more and more spiritually than euer, &c.
prays more and more spiritually than ever, etc.
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Secondly, God aymes at the Churches good in this. 1. whilest shee is a spectator, she layes about her in the getting and exercising of grace:
Secondly, 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:
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others deepe sorrowes makes all see how needfull it is to get much saith, patience, Scriptures in a readinesse. 2. these stirre vp to prayers, mercies, &c. as when Peter is in Prison, one beheaded, another imprisoned, they thought twas time to pray;
Others deep sorrows makes all see how needful it is to get much Says, 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 it time to pray;
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therefore Acts 12. they set about it earnestly:
Therefore Acts 12. they Set about it earnestly:
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So for mercie, when they saw the Church distressed, famine comming towards her, they saue and lay vp,
So for mercy, when they saw the Church distressed, famine coming towards her, they save and lay up,
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as Ioseph for Egypt. 2. when themselues be afflicted, they helpe themselues by the afflictions of others.
as Ioseph for Egypt. 2. when themselves be afflicted, they help themselves by the afflictions of Others.
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Such went before mee in this affliction, and God loued them, why not, mee: Such cryed and sped well, why not I:
Such went before me in this affliction, and God loved them, why not, me: Such cried and sped well, why not I:
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Psal. 34. They follow the cloud, and doe not miscarry. Heb. 12. Thirdly, God aymes at the parties good in great distresses: Psalm 34. They follow the cloud, and do not miscarry. Hebrew 12. Thirdly, God aims At the parties good in great Distresses:
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hereby they are tried, humbled, haue experience of their frailties and graces.
hereby they Are tried, humbled, have experience of their frailties and graces.
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A Christian knowes little of himselfe till much distressed, neither what his weakenesse, not what his strength in Christ is:
A Christian knows little of himself till much distressed, neither what his weakness, not what his strength in christ is:
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hee neither sees how poore himselfe is, nor how great his God is. 2. hereby they are brought to receiue often sentence of miserie, death, h•ll in themselues;
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;
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and tis good to taste these things before we fecle them; twill empty a man of himselfe, and make him trust in the liuing God;
and this good to taste these things before we fecle them; 'twill empty a man of himself, and make him trust in the living God;
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twill learne him those three Lessons of Christianitie, that S. Paul hath clapt vp 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 helpefull to others.
'twill Learn him those three Lessons of Christianity, that S. Paul hath clapped up in one verse, Philip 3.3. i. to worship God spiritually, to make christ his Jove, to lay down all confidence in the Flesh: and 3ly. hereby they Are made helpful to Others.
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There is little to bee expected from man till deepely plunged. 1. Hee cannot pity others till experience hath taught him. 2. he will not be seruiceable till afflictions haue humbled and broken him. 3. hee knowes not how to comfort others till himselfe hath beene wounded and healed.
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.
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But when hee hath learned by experience, he can make his own plaister serue another man,
But when he hath learned by experience, he can make his own plaster serve Another man,
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and comfort him in the same affliction with the same consolation.
and Comfort him in the same affliction with the same consolation.
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And those bee the sweetest and surest comforts, when a man can say, my case was iust the same,
And those be the Sweetest and Surest comforts, when a man can say, my case was just the same,
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& here is the scripture, the medicine that wrought the cure in me. 2 Cor. 1. First for the wicked:
& Here is the scripture, the medicine that wrought the cure in me. 2 Cor. 1. First for the wicked:
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leaue them but these Scriptures to thinke vpon. leave them but these Scriptures to think upon.
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If this bee done to the greene Tree, what shall bee done to the dry? If God beginne with the people that call vpon his Name, what shall the end of the enemies be? Are there not strong plagues for the workers of Iniquitie, Iob 31? shall not they be distressed?
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?
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2 The chief Vse is to Saints: Let not them question their sonneship because of afflictions.
2 The chief Use is to Saints: Let not them question their sonship Because of afflictions.
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In this nonage the Heire differs little from a seruant: You can make no certaine Conclusion from outward things:
In this nonage the Heir differs little from a servant: You can make no certain Conclusion from outward things:
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doe not offer it, vnlesse you will wrong God, Christ, the Generation of the Iust, your owne soules, all at once.
do not offer it, unless you will wrong God, christ, the Generation of the Just, your own Souls, all At once.
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Ob. But what shall bee said to extraordinary afflictions? Ans. 1. If such, God hath determined the case in Iob, against those disputants:Ob. But what shall be said to extraordinary afflictions? Ans. 1. If such, God hath determined the case in Job, against those disputants:
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They are no good proofes of a bad person or condition. Ans. 2. But ours be not extraordinary, nothing hath befallen vs, but what is humane.
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.
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Ob. No? when did you heare of such a dearth as is now vpon vs? Ans. When? why when an Asses head was worth foure pound, 2 King. 6. Therefore infer nothing against the truth of our Church from thence.Ob. No? when did you hear of such a dearth as is now upon us? Ans. When? why when an Asses head was worth foure pound, 2 King. 6. Therefore infer nothing against the truth of our Church from thence.
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Ob. Oh but would the lining God so affict me if his Child? An. So: how?Ob. O but would the lining God so affict me if his Child? Nias So: how?
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Ob. O I am crossed in a childe as no man was so vngratefull, so vnnaturall.Ob. Oh I am crossed in a child as no man was so ungrateful, so unnatural.
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Ans. Yes, except David, Ely, and yet those beloued.Ans. Yes, except David, Ely, and yet those Beloved.
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Ob. Oh but I haue such a beast to my husband as no woman euer had. Ans. Yes, Abigaell. Ob. O but I have such a beast to my husband as no woman ever had. Ans. Yes, Abigail.
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Ob. Oh but my estate is broken all to pieces, I am nothing worth. Ans. So was Dauid at Ziklag: so Naomie: and yet beloued.Ob. O but my estate is broken all to Pieces, I am nothing worth. Ans. So was David At Ziklag: so Naomi: and yet Beloved.
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Ob. Oh but I haue sold all, and now want bread.Ob. O but I have sold all, and now want bred.
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Ans. So the Widow of Sarepta, 2 King. 4. Neh. 5. Lam. 4. and yet beloued.Ans. So the Widow of Sarepta, 2 King. 4. Neh 5. Lam. 4. and yet Beloved.
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Ob. Oh but my bodie is smitten too. Ans. So Dauids & Iobs, & yet beloued of God.Ob. O but my body is smitten too. Ans. So David & Jobs, & yet Beloved of God.
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Ob. Oh but my spirit is wounded, I am scorcht with the flames of hell, and feele it in my conscience. Ans. So Iob and Dauid. Ob. O but my Spirit is wounded, I am scorched with the flames of hell, and feel it in my conscience. Ans. So Job and David.
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Ob. But I am disabled from all seruice, I can neither pray, nor read, nor heare, nor liue, not dye.Ob. But I am disabled from all service, I can neither pray, nor read, nor hear, nor live, not die.
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Ans. So the Saints, Psal. 102. the Church in Esay; and yet beloued. Ob. Oh but I am torne to pieces with hellish blasphemous Temptations.Ans. So the Saints, Psalm 102. the Church in Isaiah; and yet Beloved. Ob. O but I am torn to Pieces with hellish blasphemous Temptations.
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Ans. Christ had such offered outwardly, yet beloued. Ob. But I am haled with lusts, now impure lusts, now couetous lusts, reuengefull lusts,Ans. christ had such offered outwardly, yet Beloved. Ob. But I am haled with Lustiest, now impure Lustiest, now covetous Lustiest, revengeful Lustiest,
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and they make me weary of my life. So Paul, Rom. 7. Gal. 5. yet beloued.
and they make me weary of my life. So Paul, Rom. 7. Gal. 5. yet Beloved.
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What then is to be resolued vpon? Surely, that neither things present, nor things to come, shal euer separate vs from the loue of God;
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;
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for no afflictions forfeit our Title. Ob. Oh but mine be fins, passions, temptations. Ans. Let them bee what they will be;
for no afflictions forfeit our Title. Ob. O but mine be fins, passion, temptations. Ans. Let them be what they will be;
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if they be afflictions to vs;
if they be afflictions to us;
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if they tire vs, wound vs, make vs cry to God, as Ichosaphat did, when they pursue vs, they weaken not our Title.
if they tire us, wound us, make us cry to God, as Jehoshaphat did, when they pursue us, they weaken not our Title.
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Oh but that the smart of them may do without the hatred of sin: they may weary men because painefull, not because sinfull. They may;
O but that the smart of them may do without the hatred of since: they may weary men Because painful, not Because sinful. They may;
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but marke, 1. these two be not well opposed: often the painefulness comes from the sinfulnesse;
but mark, 1. these two be not well opposed: often the painefulness comes from the sinfulness;
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were they not sinful, wee could brooke them well enough for their pleasure and profit. 2. if opposed, paine in hypocrites only followes sins committed.
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.
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Thou art distressed before hand, and in great feare lest thou shouldst commit it;
Thou art distressed before hand, and in great Fear lest thou Shouldst commit it;
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as Paul, Who shall deliuer me from the bodie of death? 2. great sinnes are painefull onely,
as Paul, Who shall deliver me from the body of death? 2. great Sins Are painful only,
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if nothing but paine bee heeded.
if nothing but pain be heeded.
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Thou art troubled with the first motions, a whole bodie of sinne. 3. sinne is only painefull to the vnsanctified.
Thou art troubled with the First motions, a Whole body of sin. 3. sin is only painful to the unsanctified.
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Thou art troubled as much for want of faith, loue, humilitie, thankefulnesse, as for the ouerflowing of sinne. 4. paine makes one howle,
Thou art troubled as much for want of faith, love, humility, thankfulness, as for the overflowing of sin. 4. pain makes one howl,
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but not to God, at least in the first place. But sinne driues a Dauid first to God, then to men;
but not to God, At least in the First place. But sin drives a David First to God, then to men;
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ends in prayer, & not in chasing despaire.
ends in prayer, & not in chasing despair.
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And is it thus with thee? either condemne Dauid, or say, a man may be crossed in wife, childe, house, goods, friends, kinsmen, all at once;
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;
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nay hazzarded in his life, tempted in his soule, troubled in his conscience plunged into a sea of miseries,
nay hazarded in his life, tempted in his soul, troubled in his conscience plunged into a sea of misery's,
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and yet be deare to God; a blessed man, a glorious Christian. witnesse Dauid. In the next place, they thinke and speake of stoning Dauid. See our nature;
and yet be deer to God; a blessed man, a glorious Christian. witness David. In the next place, they think and speak of stoning David. See our nature;
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In crosses wee are apt to flye vpon men, rather than to fall down and humble our selues before God.
In Crosses we Are apt to fly upon men, rather than to fallen down and humble our selves before God.
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Thus, were the Israelites crossed? they murmure at Moses, and they will stone him.
Thus, were the Israelites crossed? they murmur At Moses, and they will stone him.
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Want they water? stone Moses: Want they meate? stone Moses. And thus the King of Israel at Samaria, Abab for Eliah, &c. Nay wee see this disease too strong in Saints:
Want they water? stone Moses: Want they meat? stone Moses. And thus the King of Israel At Samaria, Abab for Elijah, etc. Nay we see this disease too strong in Saints:
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Sarah, in the 16. of Genesis, Asa &c. Reas. 1. The reason is cleere: first, wee stoope not to God, because wee are naturally emptie of Faith: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:
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wee cannot see him, wanting an eye thats spirituall: wee will not, because wee expect no helpe from him;
we cannot see him, wanting an eye thats spiritual: we will not, Because we expect no help from him;
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and it is Faith that makes vs stoope, Lam. 3. 2 Wee chafe at man, because proude;
and it is Faith that makes us stoop, Lam. 3. 2 we chafe At man, Because proud;
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and therefore fretfull and complayning: 2. guilefull, and therefore rather translate than confesse our faults; like children, that will rather quarrell with seruants for complayning, than themselues for offending.
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.
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Vse 1. Feare this distemper in nature, and watch which way our hearts are working in the day of affliction.Use 1. fear this distemper in nature, and watch which Way our hearts Are working in the day of affliction.
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Vnlesse the crosse bee verie immediate, our hearts breake out towards men rather than God; and wee sooner fret, chafe, threaten, curse, than confesse, pray, submit:
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:
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& this is a fearefull sinne, beware of it. And now lets not speake in the language of the wicked;
& this is a fearful sin, beware of it. And now lets not speak in the language of the wicked;
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Tis long of Dauid, therefore stone him: tis long of Corne-masters who hold-in corne, that theres such scarcitie, therefore downe with them:
This long of David, Therefore stone him: this long of corn-masters who hold-in corn, that theres such scarcity, Therefore down with them:
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tis long of Inclosers, therefore downe with them: tis long of hard Land-lords, and therefore down with them, long of Merchants that transport:
this long of Inclosers, Therefore down with them: this long of hard Landlords, and Therefore down with them, long of Merchant's that transport:
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tis long of some mens pride, others wastfulnesse, others wantonnesse; and so grow bitter against others:
this long of Some men's pride, Others wastefulness, Others wantonness; and so grow bitter against Others:
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But say, tis long of mee and my fathers house; my sinnes haue encreased wrath vpon Israel;
But say, this long of me and my Father's house; my Sins have increased wrath upon Israel;
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I haue beene proude, wanton, wastefull, abused plenty, murmured &c. I haue sinned the sinnes of others, in that I haue spoken of them with more delight than griefe, in that I haue not wept for them, stood in the gap;
I have been proud, wanton, wasteful, abused plenty, murmured etc. 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;
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otherwise God would neuer beate anothers sinnes on my backe. Thus lets doe, fret at our owne sinnes, befoole our selues;
otherwise God would never beat another's Sins on my back. Thus lets doe, fret At our own Sins, befool our selves;
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and not onely so, but in stead of chafing at men, cast downe our selues before God, see the rod, and God appointing it:
and not only so, but in stead of chafing At men, cast down our selves before God, see the rod, and God appointing it:
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that done, goe to God as Dauid doth, goe by faith, goe in the workes of repentance, goe for counsaile;
that done, go to God as David does, go by faith, go in the works of Repentance, go for counsel;
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lye at his foote, saying, Lord wee yeeld, wee yeeld: if thou wilt haue vs poore, wee will be poore;
lie At his foot, saying, Lord we yield, we yield: if thou wilt have us poor, we will be poor;
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if thou wilt haue our goods, houses, habitations, here we are, and we resigne that which wee haue forfeited a thousand times:
if thou wilt have our goods, houses, habitations, Here we Are, and we resign that which we have forfeited a thousand times:
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This the onely remedy theres left vs. We must not spend our time in inueighing against others, but in accusing our selues:
This the only remedy theres left us We must not spend our time in inveighing against Others, but in accusing our selves:
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wee must not imbitter our hearts, by dwelling vpon the instruments, but humble them by looking vp to God,
we must not embitter our hearts, by Dwelling upon the Instruments, but humble them by looking up to God,
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and hush them by a free submission or our selues. Fretting doth but encrease our miserie, subiection and yeeldance only easeth vs;
and hush them by a free submission or our selves. Fretting does but increase our misery, subjection and yeeldance only eases us;
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and therefore say as they, Lamen. 3. 22. — 40. 2 Comfort, if stormes doe not breed thistles and nettles in our ground:
and Therefore say as they, Lamen. 3. 22. — 40. 2 Comfort, if storms do not breed thistles and nettles in our ground:
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Comfort, if crosses do not draw passions, oathes, curses, repinings, raylings, but prayers, confessions &c. from vs. O tis well when being let bloud, our veynes send out that which is pure, not now that which is blacke, poy soned:
Comfort, if Crosses do not draw passion, Oaths, curses, repinings, railings, but Prayers, confessions etc. from us Oh this well when being let blood, our Veins send out that which is pure, not now that which is black, poy soned:
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This argues a good constitution, yea the finger of God; for crosses of themselues are not so much as purgatiue, much lesse alteratiue:
This argues a good constitution, yea the finger of God; for Crosses of themselves Are not so much as purgative, much less alterative:
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Tis grace that changes our complexion, and tis as good a signe when crosses take well, as when the Word doth.
This grace that changes our complexion, and this as good a Signen when Crosses take well, as when the Word does.
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If then wee finde that our crosses send vs homeward, set vs against our sinnes, make vs cry out,
If then we find that our Crosses send us homeward, Set us against our Sins, make us cry out,
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because wee can forgiue no more, beare no more, because wee bee so full of wrath, passion &c. lets blesse God for this cure:
Because we can forgive no more, bear no more, Because we be so full of wrath, passion etc. lets bless God for this cure:
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for nature chafes, moralitie bites it in;
for nature chafes, morality bites it in;
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only sanctitie makes sinne odious, stirres vp desires of grace, puls downe flesh, sets vp God in Christ; in short, improues the crosse.
only sanctity makes sin odious, stirs up Desires of grace, puls down Flesh, sets up God in christ; in short, improves the cross.
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Followeth, Their soules are bitter for their children: so the childes miserie is the parents bitternesse:
Follows, Their Souls Are bitter for their children: so the child's misery is the Parents bitterness:
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Tis gall and wormwood to a parent to see his sonnes and daughters deliuered to miserie.
This Gall and wormwood to a parent to see his Sons and daughters Delivered to misery.
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Reas. If there be grace in the parent, then the parent sees his owne sinne in the childes smart:Reas. If there be grace in the parent, then the parent sees his own sin in the child's smart:
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It grieues a good man to see a beast, a stranger bleed for him, much more his childe.
It grieves a good man to see a beast, a stranger bleed for him, much more his child.
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2 If but nature, yet nature is strong in working, that hath so mingled fathers and children, that in one both are sinitten;
2 If but nature, yet nature is strong in working, that hath so mingled Father's and children, that in one both Are sinitten;
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both bleed and smart, both liue and dye together. Vse 1. For vngratefull children: Think of this;
both bleed and smart, both live and die together. Use 1. For ungrateful children: Think of this;
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your sorrowes are your parents forrowes, your shame theirs, your paine theirs, your losse theirs; and if you loue not your selues, loue your parents:
your sorrows Are your Parents furrows, your shame theirs, your pain theirs, your loss theirs; and if you love not your selves, love your Parents:
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kill not them by your wickednesse, fill not their soules with gall who haue fed you with milke.
kill not them by your wickedness, fill not their Souls with Gall who have fed you with milk.
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Vse 2. Against those that robbe and spoile, oppresse, defraud and beggar yongue and old, the mother and the childe vpon her:Use 2. Against those that rob and spoil, oppress, defraud and beggar yongue and old, the mother and the child upon her:
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Oh tis a fearefull sin to ruine houses and townes, to lay whole families on heapes, to set father, mother, sonne, daughter all on weeping;
O this a fearful since to ruin houses and Towns, to lay Whole families on heaps, to Set father, mother, son, daughter all on weeping;
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the crye of so manie will surely to heauen, the smart of so many will deeply imbitter;
the cry of so many will surely to heaven, the smart of so many will deeply embitter;
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when children shall crye to parents for bread and they haue it not, when they shall call for portions and they haue none,
when children shall cry to Parents for bred and they have it not, when they shall call for portions and they have none,
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for coates and they haue none, food and money and they haue none, when they shall looke one way on the miseries of their children, another way on the vniustice, vnmercifulnesse, oppression of Land-lords, of Creditors,
for coats and they have none, food and money and they have none, when they shall look one Way on the misery's of their children, Another Way on the unjustice, unmercifulness, oppression of Landlords, of Creditors,
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and see themselues and theirs for euer betrayed to misery through the default of others;
and see themselves and theirs for ever betrayed to misery through the default of Others;
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Oh this fills the heart with many a bitter thought, the mouth with many a bitter curse;
O this fills the heart with many a bitter Thought, the Mouth with many a bitter curse;
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the father curses, the mother curses, the sonne curses, the daughter curses;
the father curses, the mother curses, the son curses, the daughter curses;
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they lye at God, and giue him no rest till hee reuenge them vpon such hurtfull persons:
they lie At God, and give him no rest till he revenge them upon such hurtful Persons:
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and that God that would not haue a bird killed from her yongue, will heare these curses,
and that God that would not have a bird killed from her yongue, will hear these curses,
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and make the earth, and stones, and walls of mens houses, and lands to feele them:
and make the earth, and stones, and walls of men's houses, and Lands to feel them:
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Oh then doe not robbe, kill, crush mens sonnes and daughters, this will worke bitternesse in others, to vs, to ours.
O then do not rob, kill, crush men's Sons and daughters, this will work bitterness in Others, to us, to ours.
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Vse 3. For instruction to vs all:Use 3. For instruction to us all:
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Is it so bitter to see our children in misery, captiuity? then meete the Lord before sentence goes forth,
Is it so bitter to see our children in misery, captivity? then meet the Lord before sentence Goes forth,
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lest our soules be made bitter for our sons and daughters:
lest our Souls be made bitter for our Sons and daughters:
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should the Lord send the sword amongst vs to our Ziklags, and wee should see our daughters rauished, our sonnes butchered before our eyes, would not this bee bitter? Should wee see ones legge off, a seconds arme, a thirds head, a fourth crying to vs, hanging on vs, would not this bee bitter? should wee see the Amalekites in our land, our children carried away for slaues, would not this be bitter? should our children fall in the streets for bread, dye for thirst, they ready to eat vp vs, we ready to chop them to the pot, would not this bee bitter? Oh how could our eyes behold these things,
should the Lord send the sword among 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 ones 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 fallen in the streets for bred, die for thirst, they ready to eat up us, we ready to chop them to the pot, would not this be bitter? O how could our eyes behold these things,
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how could our soules digest so great bitternesse? Oh lets now preuent this, that we may neuer see or feele it:
how could our Souls digest so great bitterness? O lets now prevent this, that we may never see or feel it:
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Tell mee not, theres no danger: the Word of God is agaiust vs; most of those sinnes which haue brought Captiuitie, Sword, Famine vpon others, are amongst vs:
Tell me not, theres no danger: the Word of God is against us; most of those Sins which have brought Captivity, Sword, Famine upon Others, Are among us:
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wee see the Lord hath begunne already, and our brethren haue begun to vs in this bitter cup.
we see the Lord hath begun already, and our brothers have begun to us in this bitter cup.
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O the bitter lamentations in Germanie; fathers, mothers weeping for their sonnes that bee not: Oh England, looke to it that wee drinke not vp the dregges;
O the bitter lamentations in Germany; Father's, mother's weeping for their Sons that be not: O England, look to it that we drink not up the dregs;
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Oh that thou wouldst fast and mourne in publicke; Oh that you would each in priuate.
O that thou Wouldst fast and mourn in public; O that you would each in private.
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Here each man wept bitterly for his sonnes and daughters, but it was too late, they were gone: Nay, twas not too late;
Here each man wept bitterly for his Sons and daughters, but it was too late, they were gone: Nay, it not too late;
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though gone, teares will waft them home againe: those teares that will recouer children, will continue children;
though gone, tears will waft them home again: those tears that will recover children, will continue children;
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therefore each man for himselfe, for his sonnes, weepe apart, pray, fast, mourne, wiues apart, husbands apart, children apart;
Therefore each man for himself, for his Sons, weep apart, pray, fast, mourn, wives apart, Husbands apart, children apart;
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stand before the Lord as Iehoshaphat 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 knowes but that the Lord may yet haue mercie?
stand before the Lord as Jehoshaphat did with your little ones, and say, O 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?
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He comforted himselfe (or, strengthened, all is one) for the ioy of the Lord is strong.
He comforted himself (or, strengthened, all is one) for the joy of the Lord is strong.
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Doct. The world is neuer so empty of comforts but that comfort may be found in God:Doct. The world is never so empty of comforts but that Comfort may be found in God:
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though there be somewhat a dearth of comfort in the earth, yet Gods house is euer filled;
though there be somewhat a dearth of Comfort in the earth, yet God's house is ever filled;
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in heauen comfort is to bee had when none in earth, in God when none in creatures. Daniel, Dauid, Paul;
in heaven Comfort is to be had when none in earth, in God when none in creatures. daniel, David, Paul;
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thousands would witnesse this if needefull. The instance is plaine: when Dauid could not comfort himselfe in his wiues, nor his children, nor his goods,
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,
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nor in any thing vnder the Sunne, he could in something aboue the Sunne, &c. And the Reason is at hand.
nor in any thing under the Sun, he could in something above the Sun, etc. And the Reason is At hand.
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Reason. 1. God is the God of all consolation, the Spring of comfort;Reason. 1. God is the God of all consolation, the Spring of Comfort;
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if any water tis in the Sea, if any light tis in the Sunne, if any comfort tis in God, there it rests, there tis when no where else. 2. God is Al-sufficient;
if any water this in the Sea, if any Light this in the Sun, if any Comfort this in God, there it rests, there this when no where Else. 2. God is All-sufficient;
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there the heart finds euery want supplyed, euery good thing lodged:
there the heart finds every want supplied, every good thing lodged:
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if the discouragement grow from wants, want of power, want of wisedome, of comfort, of helpe, there the heart receiues answer; in God there is enough;
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;
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there tis to bee had, and that freely.
there this to be had, and that freely.
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As God is Al-sufficient to furnish vs with all necessaries, so infinite in power, wisedome, goodnesse, to helpe vs against all euils, feared or felt.
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.
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It our discouragement grow from euils feared, looke vp to him and he can preuent all,
It our discouragement grow from evils feared, look up to him and he can prevent all,
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as you see in Dauid and Esters story, and Paul: Dauid was neere to killing when Saul was now readie to chop vpon him;
as you see in David and Esters story, and Paul: David was near to killing when Saul was now ready to chop upon him;
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the Church in Ester was at a low ebbe, when the lot was cast; Paul, when forty had vowed his death;
the Church in Ester was At a low ebb, when the lot was cast; Paul, when forty had vowed his death;
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Peter, when the next day he must dye, and but one night, houre, step betweene death and him, yet rescued.Peter, when the next day he must die, and but one night, hour, step between death and him, yet rescued.
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2. If afflictions haue ouertaken vs and discouraged vs, looke vp againe, and see how easily the Lord can take them off:
2. If afflictions have overtaken us and discouraged us, look up again, and see how Easily the Lord can take them off:
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this weeke Dauid hath neither wife, nor childe, nor corne, nor cattell, and by the next he hath his owne, and a great deale more:
this Week David hath neither wife, nor child, nor corn, nor cattle, and by the next he hath his own, and a great deal more:
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this yeare you see hee is worse than nought for wealth, the next a King; yea Peter can tell you, that imprisonment may be for a night, deliuerance ere morning;
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;
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Dauids heauinesse may be your guest this night, ioy to morrow, Psal. 30. David heaviness may be your guest this night, joy to morrow, Psalm 30.
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3. If afflictions bee long and strong, and thence discouragement, looke vp againe and you shall finde, that after two dayes God will reuiue you,
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,
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and you shall liue in his sight. Hee can heale old wounds in a short space;
and you shall live in his sighed. He can heal old wounds in a short Molle;
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as in the captiuity, in the man in the Gospell; and deepe wounds with a little tent.
as in the captivity, in the man in the Gospel; and deep wounds with a little tent.
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When Dauid is broken all to pieces, his estate to pieces, his houshold, his army, his heart (they had wept till wearie of weeping) Loe in two or three dayes he can make vp all againe.
When David is broken all to Pieces, his estate to Pieces, his household, his army, his heart (they had wept till weary of weeping) Loe in two or three days he can make up all again.
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4 If afflictions bee most bi•ter, and stinging, and lasting to our end, and therefore discouragement;
4 If afflictions be most bi•ter, and stinging, and lasting to our end, and Therefore discouragement;
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looke vp, and see, and God can ouer-top all these sorrowes with comfort, and sweeten the bitterest cup:
look up, and see, and God can overtop all these sorrows with Comfort, and sweeten the Bitterest cup:
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why hee hath more consolations than there bee afflictions: as one abounds so the other.
why he hath more consolations than there be afflictions: as one abounds so the other.
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Hee hath stronger consolations than afflictions, hee can make a Dauid for the present say Psal. 94.19. and for the time past, Tis good I haue beene afflicted;
He hath Stronger consolations than afflictions, he can make a David for the present say Psalm 94.19. and for the time past, This good I have been afflicted;
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and for the future, Thou wilt bee my guide to the death, and so receiue mee to glorie:
and for the future, Thou wilt be my guide to the death, and so receive me to glory:
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yea hee can make a Peter sleepe in irons, a Paul sing in dungeons, a Marty reioyce in sufferings, Heb 10. Why then if in God may euer bee found that which will answer our wants, supply all our griefes, theres comfort still to be had.
yea he can make a Peter sleep in irons, a Paul sing in dungeons, a Mart rejoice in sufferings, Hebrew 10. Why then if in God may ever be found that which will answer our Wants, supply all our griefs, theres Comfort still to be had.
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Vse. Now then (Brethren) is not this God worth the hauing? You cannot alwaies haue comfort in wealth, comfort in health, comfort in neighbors, in children, in wiues, these be not alwaies:Use. Now then (Brothers) 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:
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these, while they be, doe sometime minister matter of griefe; yea, sometime their life & presence doth discourage:
these, while they be, do sometime minister matter of grief; yea, sometime their life & presence does discourage:
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but in IEHOVA is constant peace, constant comfort, and ioy to bee found; He is constantly good, great, true, &c. Oh get him; but in JEHOVAH is constant peace, constant Comfort, and joy to be found; He is constantly good, great, true, etc. O get him;
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how euer you doe, get him, and you haue all; come what will come, he changes not, his comforts are sure;
how ever you do, get him, and you have all; come what will come, he changes not, his comforts Are sure;
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neuer cease seeking, begging, hearing, conferring, till his Image bee set vpon you, and your hearts assured of his loue.
never cease seeking, begging, hearing, conferring, till his Image be Set upon you, and your hearts assured of his love.
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You haue seene the comforts of the world, you see how all cisternes faile you, goe to the fountaine, in the word of God, in the house of God, in the fauour of God, you shall haue comfort, in his light you shall see light,
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,
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when others nothing but darkenesse round about.
when Others nothing but darkness round about.
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Oh then, thou that sittest in darkenesse, in the darkenesse of temptation, in the darkenesse of sinne, in the darkenesse of affliction, darkenesse of pouertie, debt;
O 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;
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thou that seest no light, none within thee, none without thee, none in thy soule, none in thy minde, none in thine estate, friends, &c. arise, put on beautie, come into the light, stand vp from the dead, (dead comforts, dead companions, dead workes) and the LORD shall giue thee life. 2. For Saints:
thou that See 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 Sodales, dead works) and the LORD shall give thee life. 2. For Saints:
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why doe not they chide themselues, as Dauid did, and call vpon themselues for comfort? Surely, Ioy is comely;
why do not they chide themselves, as David did, and call upon themselves for Comfort? Surely, Joy is comely;
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and it is their part to reioyce in God. Ob. Oh but how can wee in sad times, in the middest of sorrow?
and it is their part to rejoice in God. Ob. O but how can we in sad times, in the midst of sorrow?
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Ans. How did the Apostles? they reioyced in the stocks. Ob. True in case of persecution:Ans. How did the Apostles? they rejoiced in the stocks. Ob. True in case of persecution:
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but how should we in affliction? Ans. How doth Dauid? he had lost wife, child, all, yet hee comforts himselfe;
but how should we in affliction? Ans. How does David? he had lost wife, child, all, yet he comforts himself;
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in what? when all was gone? in God, in him was all; & so long as God stood to him, all staide with him.
in what? when all was gone? in God, in him was all; & so long as God stood to him, all stayed with him.
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Ob. But what if sinne haue haled afflictions on vs? Ans. Dauid was not cleere, yet in God is comfort then;Ob. But what if sin have haled afflictions on us? Ans. David was not clear, yet in God is Comfort then;
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comfort, because hee is gracious and ready to pardon. Ob. Yea, but what if the miserie be common, not particular and personall?
Comfort, Because he is gracious and ready to pardon. Ob. Yea, but what if the misery be Common, not particular and personal?
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Ans. Such was Dauids, yet hee comforts himselfe. Why God can heale a Towne as soone as a man;Ans. Such was David, yet he comforts himself. Why God can heal a Town as soon as a man;
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a Shire as soone as a Towne; a Kingdome as soone as a Shire. Ob. Yea, but what if ones ease be despemte?
a Shire as soon as a Town; a Kingdom as soon as a Shire. Ob. Yea, but what if ones ease be despemte?
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Ans. So was Dauids to mens iudgements: houses burnt, goods gone, the enemie was gotten into possession;Ans. So was David to men's Judgments: houses burned, goods gone, the enemy was got into possession;
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and yet Dauid comforts him selfe in God. And in truth, ther's no mane case, estate, soule, desperate to God:
and yet David comforts him self in God. And in truth, ther's no mane case, estate, soul, desperate to God:
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if wee were nothing, hee could make vs something, if worse than nothing, he could repaire vs.
if we were nothing, he could make us something, if Worse than nothing, he could repair us
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Ob. Yea, but what if nothing left? Ans. Yet if God loft, all is well, all is in him;Ob. Yea, but what if nothing left? Ans. Yet if God loft, all is well, all is in him;
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all power, all wisedom all wealth, comfort, &c. Ob. But the times 〈 ◊ 〉 exceeding hard.
all power, all Wisdom all wealth, Comfort, etc. Ob. But the times 〈 ◊ 〉 exceeding hard.
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Ans. But God is as kinde, as rich as euer; heauen as full, grace and comfort as cheape.Ans. But God is as kind, as rich as ever; heaven as full, grace and Comfort as cheap.
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Ob. But when pouertie pinches, neede presses: what comfort then? Ans. Yes, the consolations of God are strong:Ob. But when poverty pinches, need presses: what Comfort then? Ans. Yes, the consolations of God Are strong:
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those crosses that seeme to swallow you, shall be very sufferable, if you flye to him.
those Crosses that seem to swallow you, shall be very sufferable, if you fly to him.
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Oh then flye to him by faith, say as Hab. vlt. Though the Figgetree, &c. yet will I reioyce in the Lord. Flye by Prayer;
O then fly to him by faith, say as Hab. Ult. Though the Fig tree, etc. yet will I rejoice in the Lord. Fly by Prayer;
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and one faithfull Prayer will shake off these yokes as easily as Sampson did his bonds.
and one faithful Prayer will shake off these yokes as Easily as Sampson did his bonds.
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Flye to the Word, & some Tychieus will comfort your hearts as S. Paul saith. Some one promise or other will settle you beyond expectation.
Flee to the Word, & Some Tycheus will Comfort your hearts as S. Paul Says. some one promise or other will settle you beyond expectation.
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Ob. Oh but what if God himselfe be a terror, not a comfort? Ans. The word speaketh bloud not peace;Ob. O but what if God himself be a terror, not a Comfort? Ans. The word speaks blood not peace;
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yet reconcile thy selfe to God, cast out sinne, cast thy selfe vpon his mercue: say, If any mercie or comfort in the world, tis in God;
yet reconcile thy self to God, cast out sin, cast thy self upon his mercue: say, If any mercy or Comfort in the world, this in God;
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therefore to him Ile goe, there Ile lye at his gate, though hee kill me, Ile trust in him.
Therefore to him I'll go, there I'll lie At his gate, though he kill me, I'll trust in him.
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Ob. But what if I haue done so, and yet finde no comfort?Ob. But what if I have done so, and yet find no Comfort?
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Ans. Waite, hearken, for the Lord will speake peace to his, &c. He that trusted in him never was ashamed. Ans. Wait, harken, for the Lord will speak peace to his, etc. He that trusted in him never was ashamed.
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Heare then thou that lookest into thy barne, and ther's no comfort, corne is gone; into thy purse, ther's no com〈 … 〉, mony is gone;
Hear then thou that Lookest into thy bairn, and ther's no Comfort, corn is gone; into thy purse, ther's no com〈 … 〉, money is gone;
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into thy cupboard, ther's no comfort, bread is gone; vnto thy children, ther's no comfort, thy owne flesh and bone is gone;
into thy cupboard, ther's no Comfort, bred is gone; unto thy children, ther's no Comfort, thy own Flesh and bone is gone;
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into thy heart, and ther's no comfort, hope and ioy is gone; vnto thy friends and land, and behold darkenesse and sorrow, Esay 5, the last verse.
into thy heart, and ther's no Comfort, hope and joy is gone; unto thy Friends and land, and behold darkness and sorrow, Isaiah 5, the last verse.
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yet looke vpward to heauen, there comfort growes; to Christ, ther's comfort treasured; to God, and there the fountaine is as full as euer;
yet look upward to heaven, there Comfort grows; to christ, ther's Comfort treasured; to God, and there the fountain is as full as ever;
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conclude, God is mine, and therefore comfort is mine; hee is comfort without bread, without friends, without life.
conclude, God is mine, and Therefore Comfort is mine; he is Comfort without bred, without Friends, without life.
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Next, Dauid consults with God in time of distresse. Doct. Wee must not spend time in whyning, fretting, musing;
Next, David consults with God in time of distress. Doct. we must not spend time in whining, fretting, musing;
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but wee must consult, and cast whats best to be done: The people doe the one, Dauid the other. So Iacob, Gen. 42.1. So the Egyptians to Pharaoth: the Philistims in Samuel: And Ephraims folly is herein taxed, that hee would stand still at the birth, Hes 13.13. But I presse not this; onely for Vse thus much.
but we must consult, and cast whats best to be done: The people do the one, David the other. So Iacob, Gen. 42.1. So the egyptians to Pharaoth: the philistines 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.
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Vse. We are in Dauids straight (in a sense:) the people weep till they can weep no more, their soules be bitter for sonnes and daughters,Use. We Are in David straight (in a sense:) the people weep till they can weep no more, their Souls be bitter for Sons and daughters,
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yea too many speake almost of stoning euery Dauid, whom they conceiue to bee an occasion of their misery:
yea too many speak almost of stoning every David, whom they conceive to be an occasion of their misery:
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What must wee doe? surely Dauid is a good patterne;
What must we do? surely David is a good pattern;
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1. he comforts himselfe in God, so must we, else our who bee not our owne,
1. he comforts himself in God, so must we, Else our who be not our own,
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nor graces, wee can neither speake to God nor man;
nor graces, we can neither speak to God nor man;
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discouragement robbes a man of all: 2. Dauid goes to Gods ordinances, Gods word, Gods mouth, askes Gods aduice;
discouragement robs a man of all: 2. David Goes to God's ordinances, God's word, God's Mouth, asks God's Advice;
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so must wee, heare what God saith, what he calls for; and hee calls for more fasting, submission;
so must we, hear what God Says, what he calls for; and he calls for more fasting, submission;
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calls vs from our feasts, fashions, laces, &c. 3. David forthwith executes what God speakes, so must wee;
calls us from our feasts, fashions, laces, etc. 3. David forthwith executes what God speaks, so must we;
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you haue beene told that this expence in feasting, in building, in houshould-stuffe, brauery for your selues and children, abuse of plenty would beggar you;
you have been told that this expense in feasting, in building, in Household stuff, bravery for your selves and children, abuse of plenty would beggar you;
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beleeue it now, confesse, amend it:
believe it now, confess, amend it:
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and we tell you now, you must stoope that are poore, you must helpe that are rich, doe it, &c. But if wee should now, it were too late.
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.
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No, God can fetch Ziklag againe when tis gone, if sought vnto: But what may bee done:
No, God can fetch Ziklag again when this gone, if sought unto: But what may be done:
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You have heard (Beloued) tis not in vain to seck to God 12. seek to God with teares, fastings, out with your sins, downe with your hearts, yeeld, yeeld,
You have herd (beloved) this not in vain to seck to God 12. seek to God with tears, Fastings, out with your Sins, down with your hearts, yield, yield,
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and acknowledge abuse of plentie: 3. vse policie, and prouide as Dauid did, worke, the maine defect is from want of worke:
and acknowledge abuse of plenty: 3. use policy, and provide as David did, work, the main defect is from want of work:
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tis in vaine to speake of bringing downe ma〈 … 〉 vnlesse there bee employment. Were barley 〈 … 〉 shillings, if men have not worke tis all one:
this in vain to speak of bringing down ma〈 … 〉 unless there be employment. Were Barley 〈 … 〉 shillings, if men have not work this all one:
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therefore you poore bee willing to worke for bread, you rich study to sinde worke; tis impossible to employ all:
Therefore you poor be willing to work for bred, you rich study to sinde work; this impossible to employ all:
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thus do, you that have money 〈 … 〉 (out of feares) hoard it, produce, employ it,
thus do, you that have money 〈 … 〉 (out of fears) hoard it, produce, employ it,
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and bring not certaine mischiefes vpon vncertaine 〈 ◊ 〉:
and bring not certain mischiefs upon uncertain 〈 ◊ 〉:
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a. you that haue wool, hemp, &c. now set it 〈 ◊ 〉 &c. 3. you that haue land, loue tillage;
a. you that have wool, hemp, etc. now Set it 〈 ◊ 〉 etc. 3. you that have land, love tillage;
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men may discourse, but without tillage such a land as this cannot stand: loue house-keeping;
men may discourse, but without tillage such a land as this cannot stand: love housekeeping;
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tis better keepe men as seruants, rather than as rogues, as masters: 4. you that haue meanes without land, helpe to sowe the land that this year will lye vntilled and vnsowne, without helpe,
this 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 unsown, without help,
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and make some bargaine with poor men, &c. Why but there is not employment for halfe. Yet againe:
and make Some bargain with poor men, etc. Why but there is not employment for half. Yet again:
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Why but theres no mony, theres little.
Why but theres no money, theres little.
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Yet there might be more, if pride in lace, plate, &c. might downe, if vnbeliefe did not beare the keyes of their coffers that haue manie houses.
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.
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Suppose there were lesse mony, pay men in corne, bread, cloth, &c. But theres no worke:
Suppose there were less money, pay men in corn, bred, cloth, etc. But theres no work:
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No, looke to your fields, were ditches scoured, marishes drained, lands ploughed in many fields, it would quite cost:
No, look to your fields, were ditches scoured, Marshes drained, Lands ploughed in many fields, it would quite cost:
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looke to your high wayes, all the poore in the Countrey bee scarce crow to gather and lay stones in them for some weekes, &c. But we have not to pay them.
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.
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I answer once for all, better keepe them working than begging and wandring:
I answer once for all, better keep them working than begging and wandering:
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kept they must be, and if they catch a haunt of idling and roguing, theyle bee past all shame, all worke, all thrift, all grace,
kept they must be, and if they catch a haunt of idling and roguing, theyle be passed all shame, all work, all thrift, all grace,
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and we shall all rue it:
and we shall all rue it:
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Therfore if you know better means, vse them, and set your wits on worke that something may be done, &c. FINIS.
Therefore if you know better means, use them, and Set your wits on work that something may be done, etc. FINIS.
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