unto Job 33.10 36.15 Job 33.10.36.15 In our prosperity we will lend an Eare to some truths laugh at others fret and rage at others but adversity is a good School-Master Isay 28.19 only Feare will make us understand the hearing Isay 28.18 Look on a man that is exercised with affliction and he will profit more by one Sermon then others do by ten Nay one week's affliction will teach a man more then many yeares preaching without affliction Many will not be perswaded that swearing Sabbath-breaking c is a sin when lying under some heavy affliction they are convinced of it many that will not endure reproofe in prosperity in adversity will receive it The Rebuke of sin is aptly resembled to the fishing for Whales the marke is bigg enough one can scarce misse hitting but if there be not Sea-roome enough and line enough and a dexterity in letting out that line he that fixed his harping iron in the Whale endangers both himself and his boate God hath made us Fishers of men and when we have struck a Whale touched the Conscience of any person which held it selfe above our check it struggles and strives and endeavours as much as it can to draw Fisher and Boate and all into the Sea bring the man and his state into contempt and danger but if God tye a sicknesse or other sad calamity to the end of that line that will winde up this Whale againe to the boate bring back this rebellious sinner better advised to the mouth of the Minister for counsell and comfort Secondly It is a meanes to work holinesse in us Heb. 12.10 11. Job 33.16 17. Psal 119.67 Numb 21.7 2 Cor. 15.4 Jam. 4.8 9. Heb. 12.10.11 Job 33.16 17. This also David confesseth of himself Psal 119.67 Thus Numb 21.7 2 Chron. 15.4 They cause us to look into our selves reflect home find out the cause of sin confesse that sin and leave it Thus James 4.8 9. When the Apostle had exhorted sinners to cleanse their hands and purge their hearts he directs them to the meanes verse 9. suffer affliction mourne weepe A great force affliction hath to mortifie lusts and subdue sin in us Hence it is compared to baptizing and washing that takes away the filth of the soul Math. 10.28 39. Math. 10.38 39. Linnen is washed and rinsed not to teare it but to clense it Luke 22. It is a Cleanser They are compared to a winnowing that bloweth away the Chaffe Amos. 9.9 It is a purifier Amos 9.9 To a fire that refineth and purgeth away the drosse So a Purger Zach. 13.9 Zach. 13.9 John 15.2 Isay 27.9 48.10 To a Pruning knife that cuts off superfluous branches John 15.2 So a Pruner This is all the fruit c Isay 27.9 48.10 And as it mortifies Lusts in us so affliction quickens us to holy duties and puts Life into our Prayers it sets an edge on them When the thorne is at the breast the little Nightingale sings sweetest Isay 26.16 2 Chron. 20.34.13 2 Cor. 12.10 Dr. Stoughton Isay 26.16 2 Chron. 20.34.13 And as it quickeneth to duties so it renewes our graces and revives them 2 Cor. 12.10 I have heard of a Sexion how true the Relation is I cannot say that went into the Church at Night to rob a woman who had been buryed the day before with a Gold ring upon her finger according to her desire when he had opened the grave and Coffin and loosed the sheet he fell a chafing her finger to get off the Ring and with rubbing and chafing of it her spirits returned she having been but in a swound before and she revived and lived many yeares after So afflictions to the godly serve but as boxes on the eare to revive them that were in a trance Thirdly They are a meanes to estrange our affections and alienate them from the world and earthly desires Gal. 6.14 1 King 19.4 2 Cor. 5.4 Gal. 6.14 These made Eliah weary of it 1 King 19.4 So 2 Cor. 5.4 The Mother tells the Child that she must weane it her milk is naught c but all that will not do let Mustard be laid upon the breast then it will paw at it and turne the head away So it is here Gen. 13.2 The World is like Laban with whom Jacob dwelt and spent himself with cares and yet would have been content to have dwelt longer with him had not this Churle first changed his countenance towards him 〈◊〉 So would we be to the world in our affections and desires were we not so often deceived by it Fourthly by them much sin is prevented As God said to Abimelech Gen. 20.6 Gen. 20.6 I kept thee that thou should'st not sin against me So God keeps us within compasse by this hedge of Thornes Hos 2.6 2 Cor. 12.7 Hos 2.6 Thus St. Paul was kept in by them 2 Cor. 12.7 A Thorne in the flesh to prevent Pride God openeth the eares of men saith Elisha by their corrections that he might cause them to turne from their enterprise and hide the Pride of man Job 33.17 18. Job 33.17 18. Fifthly By afflictions graces are encreased in us Rom. 5.3 4. Rom. 5.3 4. They are but like a growing Ague or a warme Aprill showre to garden herbs that causeth them to shoot out sensibly in one night As Jacob said to Laban before I came unto thee thou had'st but little c So our Joy is encreased by them 2 Cor. 1.5 Rom. 5.3 2 Cor. 1.5 So Patience Rom. 5.3 And other graces of the Spirit The Link or Torch we know burnes the better for beating Sixthly They are a meanes to free us from Hell 2 Cor. 11.32 1 King 2.26 1 Cor. 11.32 As Solomon said to Abiathar 1 King 2.26 Get thee to Anathoth to thine own fields for thou art worthy of death but I will not at this time put thee to death because thou baredst the Arke of my Lord God before David my Father So God dealeth with us when he might justly deprive us of Life yea of eternall Life yet if we have borne the Arke if we can plead any true Reference or relation to Christ God will not take away our Lives for our Sins but commute eternall torments into temporall punishments he sends us only to our Anathoth confines us to our beds deprives us of our health or wealth but frees us from damnation by meanes of them Seaventhly and lastly They are meanes of encreasing our joyes both here and hereafter Had Esther never been a Captive she had never been a Queene Had we never been afflicted we should never be advanced to glory 2 Cor. 1.5 Psal 90.15 2 Cor. 1.5 Psal 90.15 Affliction is the very seed of comfort And as the seed cast into the ground promiseth a Harvest so do our Afflictions When Zachary was dumb Luke 1. John Baptist the voyce was a breeding so greatest comforts are preparing for us under
forsake us 2 Chro. 15.2 he never breakes with us first Object But put case we have been carelesse hitherto so as that the breach is already made through our default is there any renewing of friendship what must be done in that case Differences amongst friends may arise Resp Gen. 13.8 Act. 11.2 15 39. Gal. 2.11 Math. 16.22 as did betwixt Abraham and Lot Paul and Barnabas Peter and Paul Christ and Peter God and the Godly As betwixt him and Moses David Solomon as before was said And it is very true that such differences as arise betwixt friends are many times composed with more difficulty then the contentions that arise amongst others as have bin shewed which should make us the more carefull that we break not but however it falls out with Men yet it is otherwise with God he is hardly provoked being provoked he is soon reconciled if we defire it and seek to him for it Now the means to recover friendship again in that case are these First give God a meeting when friends fall out and keep aloofe and come not near one another they are not like to agree in haste This is required Amos 4.12 Amos 4.12 We must do herein as Iacob did when he went out to meet his Brother Esau divide our band into two troops and send them before us with their presents Gen. 32.10 33 3. Body and Soul must go out to meet the Lord and neither empty hand each power of the soul and part and member of the Body must bring a present with it And when we come near we must bow our selves to the ground seaven times that is very often And then saith the Text Esau ran to his Brother and imbraced him and fell on his neck and kissed him so will God much more if we thus go forth and meet him in his wayes and ordinances Secondly Let us confesse our faults and acknowledge our errours to God promising to amend This our Saviour enjoynes betwixt man and man Luke 17.3 4. And such must be our Carriage towards God Thus did that Prodigall as we read Luke 15.18 20. and what followed thereupon Luke 17.3 4. Luke 15.18 2. The father saw him and had compassion on him and fell on his neck and kissed him Oh how quickly will God be good Friends with an humbled soul when he sees thee to droop and mourn under a sense of thy faylings he is ready to prevent thee with his mercies Thirdly come to God in the mediation of his son Jesus Christ take him up in thy armes as Themistocles did Alexander whereby he pacified King Philip the father who was offended with him The story tells us if we may believe it that Pilate being called to Rome to give an account unto the Emperour for some misgovernment and mas-administration he put on the seamlesse Coat of Christ and all the time that he had that Coat upon his back Caesars fury was abated But the Sacred story tells us this and we believe it that if we Cloath our selves with the Roabes of Christ's righteousnesse and put them on by a lively faith we shall have no cause to fear the want of Gods love and favour we having such an advocate with the Father as Jesus Christ the righteous who is the Propitiation for our sins 1 John 2.1 2. 1 John 2.1 2. Take this course and doubt not but all breaches which have bin made betwixt God and you will be soon made up to your endlesse comfort One use yet remains Use 4 It is an Admonition to every of you that you take heed lest your wrong or offer injury to any of the godly How shy are we of wronging any who hath some great man to take his part Oh say some I will not meddle with such or such a man for he is strongly backed he hath such a Lord or such a Commander for his Friend who will not suffer him to suffer should I stir against him I am sure I should suffer for it so a great man said once to another of the Councel in King Henry the Eighth his days concerning Cramner Let him alone for the King will not suffer his finger to ake And is it safe think you to provoke God against us by wronging any of his Friends Whether were you not afraid saith God to speak against my servant Moses Numb 12.8 Num. 12.8 Why who was Moses that he might not be spoke against surely one of Gods familiar Friend with whom God spake mouth to mouth face to face as a man speaketh to his Friend And do you think that God will see his Friend wronged and not right him See what Miriam got by it Numb 12.11 Num. 12.11 Miriam became leprous but how escaped he was spared saith Chrysostome or rather he met God speedily by Repentance and so disarmed his indignation Doth thy conscience tell thee that such a one is a man that truly loveth and feareth God oh beware how thou wrongest him or speakest evil of him for God takes the wrong as done unto himself and first or last thou mayest assure thy self that thou wilt hear of it be thou never so great for He hath reproved even Kings for their sake saying Touch not mine anointed and doe my Prephets no harm Psal 105.15 Thus you have seen in a spirituall sense who this friend is Psal 105.15 proceed we now to take particular notice of the Indigent and the Exigent he was put unto The Indigent or Person that is in want a friend The Exigent or the straight that he was in appears by his going to his friend at Might-night c. We begin with the Indigent or person spoken of Literal Observation And so we may observe Doct. A man that hath a Friend may yet be in want This is true in the History 1 Sam. 20. 21. c. Reas 1 There is a great Narrownesse of affection even in the very best Pride and self-love there is enough yea too much of it which puffeth up and vaunteth it self above that which is meet it raiseth up jealousies and suspitions and causeth us to apprehend a discourtesie by a wrong suspect that was never intended by a willing act This hindereth friendship in its proper work of succouring and relieving a Friend in his want as you have heard before Again it may arise through Narrownesse of Power Friends may have large hearts but short hands As some can help but will not so some would help but cannot their hearts are enlarged but either distance of place or some other impediment may prevent it at least poverty my curb their bounty And further there may be Narrownesse of Discretion in the Indigent in not making known his want unto his Friend through a too great bashfulnesse and hence it is many times that Friends are in want when they needed not if they would make it known But this is not the Principall point that I intend A word of Use shall
their plenty in excessive drinking Experience verifies this in most places and Parishes and I doubt not but you can produce Instances more then enough If you would keep your Town from beggery have a care to suppresse this sin what may be The onely way to destroy some Vermine is to shave off the hair and to destroy noysome foules is to destroy their nests So the way to suppresse Drunkennesse is to put down their harbours where the dissolute wretch sits securely and buyes beggery at a deare rate the Wife and Children being at home wanting bread whilst he spends all his substance his whole daye 's earnings lavishly in drink The provident care of our Governours hath made good lawes for the restraining of this vice and few of our Ale house-keepers but are bound to suffer no drunkennesse in their houses yet they must acknowledge if it were not for their old Guest drunkennesse they might shut up their doores and should not be able to pay their Rent These Drunkards are as those Crowned Locusts mentioned Nahum 3.17 and they have great Grashoppers for their Captains Nah. 3.17 which Camp in the hedges in cold day yet may not Officers forbear to beat these hedges If Officers be mild and the Drunkard merry little Reformation in our Townes may be expected of this vice Thirdly I delnesse is another meanes to bring a man to the want of bread Prov. 20.4 The sluggard will not plough by reason of the cold therefore shall be begg in Havest and have nothing By plowing Prov. 20.4 the workes of a mans calling is to be understood that calling being put for the rest of his labours and by Winter understand all seasons that seem hard or troublesome to him that would be at ease and eat the bread of Idlenesse Such a one in Harvest shall reap the fruit of his sloathfulnesse as others do of their Labour theirs shall be plenty his misery and want When others fill their bosomes binding up their sheaves he shall beg for gleanings and be denyed Psal 126. P.ov. 6.9 10 11. Prov. 6.9 10 11. want shall come on such like an armed man there shall be no resisting of it These are but as Canker wormes in the places where they inhabit every green thing they spoil and then fly away Nahum 3.16 leaving their charge to the Parish Nah. 3.16 Fourthly Prodigality and wastfulnesse is another devourer and brings their want upon men Prov. 18.9 He is Brother to the slouthfull Both give Beggary for their Armes Prov. 18.9 Dr. Jerm in loc onely this is the difference The Prodigall runs to beggary and the idle and sloathfull person sits still till it comes to him We have an example in that prodigall Luke 15.11 He was a waster of his Portion of Goods that his Father gave him Luke 15.13 and that brought him as you may read afterwards to the Hogs-trough It is ill trade that Prodigality drives wasters will be wanters such Prodigalls may be resembled to the Catterpillar for albeit they have but one hand to receive yet they have many feet which carry them to all excesse of Ryot they run with them with all the might they have and like an hour-glasse turned up they never leave running till all be out All these both in Publique and in Private take the way to inflict barrenness upon a Land and bring the want of bread both on themselves and others which is so great a Judgement Use 3 If the want of Bread be so great a want as you have heard it is then what cause have we to magnifie Gods goodnesse towards this Land and Nation who hath not punished us with this sore judgment of Dearth and Famine as our sins deserve but on the other side blessed us with such plenty of corn and grain thar our Garners are now full affording all manner of store Psal 144.13.15 Psal 144.13 which is one of those blessings that make a Nation happy verse 15. That we may the better feel this mercy Anne Dom. 1653. which we now enjoy and apprehend the sweetnesse of it and be stirred up to true thankfulnesse for it let us cast our eye a little upon the face of Famine and then reflect home upon our selves taking notice of our own deserts that so God may be the better glorified for his mercy towards us Famine Revel 6.5 6. is the Rider that sits upon the Black horse mentioned Revel 6.5 6. with a paire of Ballances in his hand crying a measure of wheate for a penny and three measures of Barley for a penny The Ballances shew that bread should be delivered out by measure as is threatned Deut. 26. Ezek. 4.6 And that men should be stinted in their allowance The Measure there spoken of was a pint and a quarter say some a quart say others But so much onely as was allowed a servant for his maintenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally agreed upon The Penny was the labourers hire for a day as we read Math. 20.9 The old Roman penny being as much as twelve pence sterling as some think Now it must go very hardwith a man when having a wife and Children to sustain the wages of the day's work would do no more then buy bread for himself alone This want and scarcity is a waiter in ordinary upon War The Black horse followes the Red at the very heels and is a soarer judgement than the sword Lament 4.9 as the Prophet Ieremiah telleth us Lament 4.9 The direfull and sad effects of Famine and want of bread being considered will further discover unto us the gasâ—â—nesse and horrour of it Read Deut. 28.53 -58. Thou shalt eat the fruit of thy own Body This is a Monster Deut. 28.53 -58. that turns men into Canibals and causeth theâ—â— unnaturally to devour humane flesh At Turwâ—n in France the Famine was so great that mans flesh was sold for tood and pone pretium humanae carni was openly proclaimed at Rome Alsted Chron. p. 300. in the Reign of Honorius the Emperour Nay it will not only constrain men to eat mans flesh but their own flesh too Isay 9.20 Isay 9.20 every man shall eat the flesh of his arme This hath bâ—n off observed of such as have bin hanged alive in Chaines And what else are Children but devided pieces of a mans self parts cut off from the substance of their Pâ—â—enâ—s Thou shall eat the flesh of thy Sons and the flesh of thy Daughters which God hath given thee Famine will enforce thee to neglect natural affection otherwise invincible Deut. 28 verse 54.55 his eye shall be evill c. that is he shall grudge to part with a bit to any an â—enâ—ie those that eat Deut. 28.54 55. As when Athens was besieged by Demetrius the famine was so great that the Father and the Son tought with bloody swords for a mouse that fell down dead from the top of an house Or else so
accounted no better then a beggerly ceremony oâ— element Gal. 4.9 10. Gal. 4.9.15 Secondly they tye themselves to a stinted number of Prayers so many Ave-Maries and Pater Nosters which they post over without any understanding saying them in Latine which many of them are unskillfull in and so without any devotion in their hearts this is no better then meere babling and lip-labour condemned by our Saviour Math. 6 7. and by the Apostle Math. 6 7. 1 Cor. 14. 1 Cor. 14. Thirdly they tye themselves to the very houres whence it comes to passe that they pray many times without Affection drousily and sluggishly when as we are to pray with an holy intention which doth not alwayes jump with their set houres We deny not but that it is fit for certaine houres to be set apart both for Publique and Private prayers which accordingly would be observed and kept constantly but to put Religion in the very houre and to tye all men to the same houre or to a stinted number of Prayers so many and no more this we condemne Our Midnight Prayers are to be performed as occasion is offered and no otherwise And so we come to the other sense As Midnight notes Calamity and Affliction and thence Observe Doct. God is to be sought unto in all our distresses seem they never so great and desperate No distresse whatever should keep us from it Thus Hannah in the bitternesse of her soul sought unto the Lord 1 Sam. 1.10 1 Sam. 1.10 so David being in the depths of trouble came to God Psal 130.1 and cryed to him Psal 130.1 when the sorrowes of Hell compassed him about and the snares of death prevented him Psal 18.5 when he was layed in the lowest pit in darknesse Psal 18.5 in the deep Psal 88.6 7. when his spirit was overwhelmed within him Psal 88.6 7. Psal 142.3.4 refuge failed him and no man cared for his soul Psal 142.3 4. yet in this great Affliction he came to God and sought to him by Prayer I might instance in Iehosophat Hezekiah and others formerly mentioned and in doing so they did no more then Christ enjoynes Luk. 21.25 26. Luke 21.25 26. when such times come that mens hearts shall faile them then Watch and pray that you may be accounted worthy to escape those things verse 36. Reas God is Alsufficient Infinite in power wisdome goodnesse c he is able to help us in our greatest troubles seeme they never so desperate Psal 68.20 Psal 68.20 This Reason is given why our blessed Saviour in his Agonie when his soul was heavy unto death did then fly unto God and cry unto him he knew that he was able to deliver him from death Heb. 5.7 Heb. 5.7 And as God is Alsufficient and able So he is as ready and willing to be found at such times Psal 145.18 Psal 46.1 as at any other Psal 145.18 yea sooner at such times then at any other Psal 46.1 Use 1 To blame then are such as are kept from seeking unto God by reason of the extreamity of their Affliction Hannah speaks in her song of such as are silent in darknesse and brands them for wicked persons 1 Sam. 2.9 1 Sam. 2.9 Such a wicked Person did Saul prove himselfe to be who being in extremity when his griefe and vexation encreased would meddle no more with God and seek to him no further 1 Sam. 13.8 1 Sam. 13.8 So many when they perceive outward meanes to fail them wax desperate and in stead of praying fall to blaspheaming with those Antichristians Revel 16.9 As their Afflictions encreased Revel 16.9.10 11.21 so did their blasphemies verse 10 11.21 And this comes to passe either because they cast their eyes and rest altogether on secundary causes not considering that God hath a principall hand in all their distresses that they are in of what kind soever that he who formed the light Created that darknesse likewise and that he who makes peace Isay 45.7 did also Create that evill which they lye under Or through a distrust of Gods help conceiving that either he is not able to help in such a Midnight condition although he should open the Windowes of Heaven to send forth light unto us or else that he is not willing to help them not believing the gratious promises which he hath made to us in our greatest troubles if we call upon him Use But let me proclaim with the Prophet Isay Isay 50.10 11. cap. 50.10 11. who is amongst you that feareth the Lord that obeyeth the voyce of his servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay himself upon it Art thou in a darke and sad condition art thou under the darknesse of Affliction the darknesse of want of poverty of debt dost thou sit in the darknesse of temptation desertion c is thy Sun set hath the shadowes of the evening overspread thee nay hath an horror of great darknesse fallen upon thee as did on Abraham Gen. 15.12 so that thou seest no light Gen. 15.12 none within thee none without thee none about thee yet if thou beest one that feareth God that walketh in the way of his Commandements be not out of hope judge not thy case desperate with those who sailed in the ship with Paul from whom all hope of being saved was taken away when they saw neither Sun Acts 27.20 nor Star for many dayes together yet call upon thy God for all that and stay thy selfe upon the gratious promises that he hath made unto thee as David resolved to do what time I am affraid and you know the terrors of Midnight are fearfull I will trust in thee and how he will do that Psal 91 he shews in the words following In God I will praise his word in God I will put my trust Psal 56.3 4. as if he had said Psal 56.3 4. what darknesse soever lyes upon me what feares soever I am under what distresse soever doth most disquiet me I will fly to God call upon his name and trust upon the word of promise for help and succour No other way to find true comfort but this Behold all ye that kindle a fire that compasse your selves about with sparkes walke in the light of your fire and in the sparkes that ye have kindled saith the Prophet Isay in the place above mentioned as if he had said All ye that out of your own thoughts and fancies raise up to your selves imaginary succours and seek not to God make use of your own devices please your selves in your own projects and follow after that light which you your selves have kindled out of your own Tinder-box This you shall have of mine hand you shall lye downe in sorrow take this from mee and it is all that you are like to get from me in this case that light which you walk after shall afford you but light
1.29.30 Hos 5.6 And this we know said the blind man cured that God heareth not sinners Obj. But God hath heard such Psal 78.34.35 Neh. 9.27 Resp God is not enclin'd by their Prayers to hear and grant for they are abominable to him but for other Reasons as they are his Creatures he gives them common and generall mercyes as he heares the Ravens he heares them Secondly Psal 147.9 God is mindfull of his Covenant made to their Fore-Fathers which moveth him sometimes to shew mercy to their Children Neh. 9.8 Neh. 9.8 Thirdly he doth this for his own sake to prevent blasphemy Deut. 32.26 27. Exod. 32.12 13 14. Deut. 32.26.27 r Exod. 32.12 13 14. Psal 105.48 Secondly God doth not heare them to gratifie them as he doth heare his Friends but to punish them as he heard Israel in begging Quailes God may heare and doth heare many a wicked man but it is to his ruine as he heard the Jewes crying His blood be upon us and upon our Children Math. 27.25 It were better to have Gods gratious denyalls then his angry yeildings Use 2 But the maine use of this point concernes the Godly who are too too apt to misinterpret Gods delays as if God had forgotten to be gratious and regards them not that he grudgeth their good and is loath to help them and are ready to commence a suit of unkindnesse against him for deferring their suits and putting them off with seeming pretences The Prophet in the name of the Church was much troubled at this and had hard thoughts of God for this Psal 77.7 8 9. Psal 77.7 8 9.10 Jer. 15.18 but this was his infirmity as he confesseth verse 10. So Jer. 15.18 as if he should have said I hoped that thou would'st have helped me but it is with me as with a thirsty Travailer who seeing a pit before him hopeth it will be a refreshing Fountaine to him when it proveth but as a dry pit thou hast beguiled me and my hopes so the Disciples though of Christ when he was asleep in that storme Mark 4.38 Master carest thou not that we perish Mark 4.38 as if he were more carelesse of them then any other Master would be To sustaine our hearts from sinking under this Affliction It would be considered First that thou art not the only man whom God hath thus dealt withall It is not thy case alone but it hath been and is the case of many of Gods dearest Children who were and are highly in his favour It was Jacobs case Gen. 32.24 God held him wrastling till morning before he obtayned his desire It was Jobs case Job 13.24 It was Davids case â—ob 13.24 Psal 44.24 88.1 Math. 14.25 Judg. 3.25 Psal 44.24 88.1 The Disciples case Christ came not to them till the fourth watch of the night Math. 14.25 And the case of thousands of Gods Children and beloved Friends besides who as it was said of Eglons Servants they tarryed out at the dore till they were ashamed so they have been kept without till they have been ashamed to be denyed any longer 1 Pet. 4.12 so that what St. Peter saith concerning the fiery tryall think it not strange as if some unwonted thing did happen to you we may say concerning this tryall it is no new thing that happens but that which happened to the best and doth daily happen Secondly thou must know that Hearing is one thing and Answering is another there is oftentimes a great distance betwixt them There is not a faithfull prayer that thou hast put up to God but it was presently heard and regarded and accepted whatever he seemeth to thee to do for present Psal 22.2 Psal 31.21 read Psal 22.2 with 24. Psal 31.21 All the time that God delayes the Godly he is but consulting as it were of the fittest opportunity and the best way to Answer the prayers of his Servants Thirdly we must learne to put a difference betwixt delayes and denyalls his forbearance is no denyall of thy suit God may regard thy prayer and answer it too though he do not presently grant that thou beggest of him should he deny thee having engaged himself by promise to heare Psal 50.15 Psal 50.15 he should deny himself which is as impossible for him to do as to cease to be God Fourthly thou may'st be answered when thou thinkest that thou art delay'd and put off God hath many times answered the prayers of his Children when they perceived it not either through heedlessenesse or negligence not looking up after their Prayers Psal 85.8 Job 9.16 not regarding their returne Psal 85.8 or else through anguish of minde and spirit as Job speaks of himself Job 9.16 Now Prayer is answered not only when the very thing craved is granted 1 Sam. 1.27 1 King 3.9 Psal 21.4 Gen. 17 18 19. Psal 138.3 2 Cor. 12.8 1 Sam. 1.20 as 1 Sam. 1.27 1 King 3.9 Psal 21.4 but when that very Particuâ—ar is not granted but a better in the Roome as Gen. 17 18 19. Psal 138.3 2 Cor. 12.8 If God then make an Exchange with thee giving thee Gold for Silver if he cheare up thy spirit after thy Prayers as he did Hannahs if he gives thee strength Psal 73.22 and upholds thy heart to beare the want as he did Davids Psal 73.22 and to continue in Prayer God hath heard thee and thy prayer is returned into thy bosome Lastly if God do for a time with-hold the thing thou prayest for and his Answer likewise yet thou may'st rest assured that he doth it for thy good for one of those ends before mentioned Which if thou findest to be wrought in thee thou art an happy man Charge not God then foolishly with harsh dealing or unkindnesse nor make any rash conclusion against thy self as if thou wert out of favour with God but make the true Use of it for although our hearts may not sink under this burthen yet we may not passe it over as a slight matter or thing of nothing but lay it to heart as the Godly have done Psal 28.1 Psal 28.1 David counted himself no better then a dead man in such a case Quest Bâ—t what are we to do you will say when God delayes to answer us and keeps us without the dore Resp If God delayes to Answer in any of those wayes and kinds before mentioned then examine thine own soul what may be the cause and whether it be not within our selves Isay 59.1 2. Jer. 5.27 Isay 59.1 2. Jer. 5.27 dost thou not regard some iniquity in thy heart harbourest some secret and beloved sin there is there not some fayling in thy Prayers for Substance or Circumstance Jam. 4.3 Goodw. returne of Prayer Jam. 4.3 If you send to a Friend who useth to be punctuall and not to faile in returning answer to your letters you strait think that there is some miscarriage in the businesse saith one so should
hath for our encouragement therein as you see here is the Text. Large Promises indeed of which more hereafter Lastly the whole Trinity concur in the discharge of the Duty each Person hath a hand in this Holy Exercise Rom. 8.16 17. Heb. 4 14. Rev. 8.3 4. Joh. 16.23 The Holy Ghost frameth our Requests for us Rom. 8.16 17. The Son offereth them up unto his Father Heb. 4.14 Rev. 8.3 4. And the Father accepteth them thus framed and offered up Joh. 16.23 O noble work Ursinus saith one ad quod tanti Artifices concurrunt to the performance whereof so many Artizans do concur and meet The Omnipotencie of the Father the Wisdom of the Son the goodness of the Holy Ghost where Goodness willeth Wisdom disposeth and Omnipotencie performeth These things considered who can question the lawfulness of the work enjoyned yet had we no other Warrant then this in my Text I say Ask it were sufficient Vse 1 Have we not great cause then to be humbled and ashamed for our neglect of so warrantable a work We are daring enough in doing things forbidden but very dastardly and cowardly in good Duties where we should be bold We can swear without Warrant curse and ban without license and commit many other gross sins absolutely forbidden but call upon men to call upon God to seek to him by Prayer for pardon for what is past or for strength for the future Oh then they dare not presume to come before the Lord and speak unto him But is it presumption to do that which is commanded and no presumption to do that which is forbidden upon pain of death So in other things we can bear up with the Legality of our Actions we care not what men say or think of us so long as we have Law or Ordinance on our side to justifie our doings when notwithstanding they will scarce hold out water And yet in the discharge of this Duty how timerous and fearful are we lest we should offend some and displease others to whom we have Relation that like not this praying in a morning nor evening neither in the Family nor otherwise Oh the baseness of our hearts and spirits in yielding to such suggestions It was otherwise with Daniel Dan. 6.8 9. Vers 10. when a Decree was established by Darius against Prayer Dan. 6.8 9. that could not drive him from the doing of it ver 10. He knew well enough who it was that had said Call upon me and was content to hazard his life rather then to hazard his soul saith Chrysostome Chrys de Orand Deum lib. 1. Polan in Dan. 6.10 Nor could that Edict of Hen. the Third King of France restrain the Protestants in his Kingdom from Prayer albeit he had thereby strictly forbad them to pray with their Families No Prince nor Potentate Parent nor Master hath power to forbid what God hath enjoyned and that as a special part of his Worship nor may they be obeyed in any such Injunction should they give it And if fear of punishment nay Death it self should not dishearten us much less should fear of a frown from some that are great or superiour unto us It is a good meditation of an able Divine Mr. Tho Fuller Med. lib. 2. p. 6. concerning the point in hand hear his words A Person of great quality saith he was pleased to lodge one night in my house I durst not invite him to my Family-Prayer and therefore for that time omitted it thereby making a breach in a good Custom and giving Sathan advantage to assauâ—t it yea the loosening of such a link might have endangered the scattering of the Chain Bold bashfulness which durst offend God whilest it did fear man especially considering that though my Guest was never so high yet by the Laws of Hospitality I was above him whilest he was under my Roof Hereafter whosoever cometh within the Doors shall be requested to come within the Discipline of my house if accepting my homely Dyet he will not refuse my Home-Devotion and sitting at my Table will be intreated to kneel down by it Bravely resolved Use 2 Wherefore let us set upon the Duty with all boldness and chearfulness Jos 1.9 Have I not commanded you said God to Joshua in another case as it he should say Go on couragiously whosoever doth oppose I Sam. 13.28 I will bear thee out Wicked Absalom would encourage his servants to a bâ—ouâ—ly act with Fear not Have not I commanded you be couragious and be valiant and shall his Servants venture upon so horrid an act upon his command and we not upon so hoâ—y a Duty upon our Lord and Masters Warrant Jacob thus encouraged himself being to go for his own Countrey by order from God to pass by â—is Brother Esau's Territories whose fury he feated Hast not thou said unto me Gen. 32.9 Return unto thy Countrey I will deal well with thee Gen. 32.9 And shall we fear and be faint-hearted in â—eeking to Goâ— by Prayer having Christ not onely to go before us by his example as we shewed you in the entrance upon â—he Parable but likewise commanding us to perform the Duty who is our Lord and Master to whom we whom we owe absoâ—ute obedience He that healed me the same said unto me John 5.11 Take up thy Bed and walk said the Lame man unto the Jews Thus anâ—wer all Opposers Mockers Scorners whatsoever He that made me he that saved me he that is now my Advocate and shall by my Judge hath said unto me Call upon me ask of me seck to me Thy face Lord will I seek Quest But whom doth this Concern who are in the Pattent or warrant Is it for any one to come into the Presence of so great a God or for those onely who are Gods speciall favorites as was Abraham Daniel Job c. Resp Our Saviour speaks not here as to some Singular Person I say to thee but generally I say to you you my Hearers you my Disciples So then Doct. Prayer is a work of Generall Concernment Psal 145.10 It concerns every one as well as any one the Saints especially Psal 145 10. they are best fitted and qualified to pray and praise the Lord yet all men Generally 1 Tim. 5.8 1 Tim. 5.8 Nor is it to be restrained to men alone as if the woman had nothing to do with it for they are in the Pattent as well as men So Wives with their Husbands 1 Pet. 3.7 and alone by themselves as did Hannah 1 Sam. 1.10 and another Anna that was a widdow 1 Pet. 3.7 1 Sam. 1.10 Luke 2.37 Luke 2.37 No Sex State or Condition but is bound to a performance of this Duty And thence it is that where we read of any Command to pray in Scripture usually it is as large as any of the ten Commandements binding all persons to the performance of it And yet there are two necessary Cautions or Limitations given
we have it in our English Liturgy when thou didst overcome the sharpnesse of Death Aditum per vulnera pandit thou didst open the Kingdome of Heaven to all Believers Thrice were the Heavens opened to him whilst he was on Earth Math. 3.16 Math. 17.5 Acts 1.9 Once in his Baptism Math. 3.16 The second at his Transfiguration Math. 17.5 And the third at his Asscenston Acts 1.9 Which visible Scissures and patefactions were figures of our invisible enterance and that it was made by Christ alone For as St. Iohn speakes of opening the Book No man neither in Heaven nor Earth Revel 5.3 Joh. 14.6 Joh. 10.7 Revel 3.7 Revel 1.18 nor under the Earth was worthy not able to open Heaven for us in which regard he is said to be the Way Ioh. 14.6 and the Door Iohn 10.7 and to have the Key of David Revel 3.7 yea of Death and Hell Revel 1.18 Vse Let such take notice of this Doctrine as think it an easie matter to enter into Heaven 1 Cor. 6 10. Revel 21.8 22 15. albeit they finde themselves amongst those mentioned in the black Catalogue 1 Cor. 6.9 19. Revel 21.8 22 15. whom God hath threatened to exclude yet they make but a tush at all as if they had power to enter whether God will or no at pleasure It is true that Heaven hath a Door but a door that stands not open to all Commers so as that who so will may enter when he will without knocking It is a Door that hath a Lock belonging to it albeit a spring-lock which we can shut upon our selves but not open again at pleasure it is the hand within that must do that Nor is there any other way to enter then by the Door The wall is said to be great and high there is no climbing over that Revel 21.12 Math. 6.20 Revel 21.12 Nor is there any breaking through Math. 6.20 Nor is there any window to creep in at The excellency of Heaven is wonderfull and secret God will not open a window for the eye of his own they may not be prying in too far into his secrets A Door indeed he hath prepared for the foot a passage for the soul both whilst it is in the body in holy thoughts fervent prayers and when it passeth out of the Body at the day of Death but yet so as that Door cannot be opened neither by force nor fraud no Pick-lock nor Golden-key can do any thing here Bribery unlocks the gates of Hell but not the Door of Heaven Nor will St. Peters keyes which the Pope pretends to have fit the wards of that Lock These keyes that hang at the Pope's girdle are the keyes of the bottomlesse pit Revel 9.1 Revel 9.1 not of the gates of this Celestial City Pope Leo being much troubled in his Conscience for sin was cheared up by his Confessor after this manner Quid times sancte Pater c. what makes you thus affraid most holy Father you have the keyes of Heaven and the merit of Christ at your dispose Oh! said Leo this you know that he who sells any thing hath no right in that he sold I fear since we have so often sold Heaven that we shall have no right nor interest therein our selves nay the very Angels of Heaven those Celestiall spirits though they be able to penetrate all things under Heaven yet are they not able by their own power to enter that body without leave no more then they are able to enter into the body of one another The Empyrean Heaven where God and all his blessed ones inhabit eternally gives way to these Messengers by the power of God when they are sent otherwiâ—e they could not passe in or out And shall any wicked Liver think to get in without Gods leave Oh desperate folly Use 2 Secondly what cause have we to magnifie the riches of Gods goodnesse to us wretched sinners who being without hope by reason of sin ever to enter into Heaven either in soul or body there being a brook in the way a torrent of wrath and curses betwixt us and it yet was pleased in giving his Son for us to dry up that torrent and drink up that wrath so that we may passe over it Psal 110.7 as Israel did over Jordan and not be swallowed up so making that possible to us through Christ which through sin was altogether impossible Hos 2.15 Had there bin no Door of Hope as we see there is we had bin the most wretched and miserable of any of the Creatures that God ever made but this may stay our sinking hearts and raise up our drooping spirits It is possible it is possible to enter into Heaven there is a Door and a Door to open Clavus penetrans Clavis aperiens saith Bernard the nailes that fastned him to the Crosse are the key that unlockt it An entrance a passage is made for our Prayers so that they may come into Gods presence and a passage for Gods blessings to come to us A passage from man to God from Earth to Heaven by the Prayer of Faith And a passage again from God to man whilst he heareth Prayer and showreth blessings upon our heads sending down his Holy spirit into us and his Holy Angels to attend upon us even in this Life and at the day of Death A passage for our souls too which if we commit to God in well doing we need not doubt but have comfortable assurance that albeit our bodies be interred in the earth for a time Eccles 12.7 yet our spirits shall return to God that gave them And at the last day a passage will be found both for body and soul into that Heaven whither Christ our head is already ascended and be for ever entertained in that house and within those Doors ubi non intrat inimicus ubi non exit amicus saith Austin where neâ—er any that hates thee shall get to thee nor any that loves thee part from thee Let us often think of the Door and be careful to find the Door get a knowledg of Christ Jesus 1 Cor. 2.2 Acts 4.12 and him crucified there is no other name under heaven to be saved by but by that name He is the way the Truth and the Life If we know not him we do but grope as the Sodomites struck with blindness for the Door but shall not find it God by his word and spirit calls upon you come up hither Revel 4.1 Follow that call it will bring you to the Door and being come knock as we are willed by our Saviour Reve l. 4.1 and knock with violence So much as I have said the word imports and giveth us to understand that Doct. There is a Holy violence to be offered at the gate of Heaven Having found the door it is not enough to call or ask Ho who 's within there Nor to rap easily and gently there must be a bouncing as we use to
evil that the Husband will not spare to feed on the flesh of the Wise nor the wise of the Huâ—banâ—'s c. verse 56.57 The eye of the Mother who hath bin tender and delicate shall be evil towards her new-born infant so that she shall re-womb and reinâ—omb the train of her body to â—ariâ—ie her hunger yea she shall deâ—our her after-bâ—rith or Secundine which at otâ—er times she would have buried of burned she shall eaâ— it secretly saith the Text either for fear saith Osiander least some might pâ—uck the meat out of her mouth An instance of thiâ— we have in the siege of Samaria 2 Kings 2.29 and â—â—menred by the Prophet Ieremiah Lament 4.10 Or else out of womanly modesty 2 King 6.19 Lament 4.10 being ashamed to be seen to eat iâ— And then Read again Lament 2.20 In all the whole body of story you shall not finde such an expression of the misery of Famine as the Holy Ghost there useth Lament 2.20 women eat their fruit and Children of a span long that is say some Expositors Children new born and as â—oon as the joynts were et by the hand wenz or span of the Midwife Others thus understand the place Dr. Down They shall by some meanes or other procure abortions and untimely births of those Children that were in their bodies that they might have so much flesh to eat All these threatenings were litterally and punctually fullfilled upon the Jewes at the last destruction of Jerusalem 2. Thes 2. Joseph de bello Jud. l. 7. cap. 7.8 Euseb Eccles. Hist l. 3. c. 6. Nic. Eph. Hist l. 3. c. 7. at which time wrath came upon them to the utmost of which Famine Iosephus and others make so sad a relation that I know not who can read it with dry eyes Our own Chronicles present unto our view the gastly Picture of Famine we of this Nation have bin often smitten with this scourge In the Reign of Edward the Second we read of a terrible Famine in the Land which happened through aboundance of raine that fell in Harvest insomuch that horse-flesh Dogs and Cats were held great dainties Children were stolen for food Speed Hist Parents did eat the flesh of their own Children which they hid in secret places And Theeves newly brought into the Goal were torn in pieces and eaten half alive by those who had bin longer there Many other terrible famines are mentioned as in the dayes of Henry the sixth and in the dayes of Henry the Eighth 1440.1527 and many times since God hath sent famine amongst us to cleanse those teeth that have bin furred and fowled with excesse If you think I present the face of famine to you at too far a distance At the siege of Colchester I will bring it nearer and beseech you to veiw it in our near Neighbours glasse Was not Dogs-flesh and Cat-flesh Rats Mice c. in that streight siege of theirs as dainties esteemed with them Oh the miseries that they suffered and had not God remembred them in mercy to what extreamities they might have bin brought the Lord onely knoweth But God hath both freed them In the Year 1654. and 1655. and us even this whole Nation and in stead of Famine so much feared and which justly might be expected he hath powred down such a plenty as that the Markets in all places are stored to a glut mens Sellars and Granaries richly furnished The Husband man and Tillager have no vent whereby to make their Rent And as it is thought should there be neither seed-time nor harvest with us yet the present plentie is such that there is enough to suffice the Nation for divers years ensuing which makes some presumtuously confident that we shall never any more know what Famine or the want of bread-corn meanes But such bold confidence oftentimes comes bleeding home 2 Kings 7. â—â— That Prince of Samaria would not believe that any such plenty could be as the Prophet had foretold Albeit God should make windowes in Heaven and rain down wheat amongst them Nor will some men believe on the other side that ever there shall be scarcity and want of bread-corn amongst us Albeit God should make our Heavens brasse and our Earth Iron But we may do well to remember that next to Pharaohs full eares came Pharoahs blasted eares next Pharoahs fat kine came Pharaohs lean kind next the Red horse comes the black horse many wayes God hath to inflict this Judgement on us sometimes it comes clad in a roab of immoderate raine and showers drowning the worlds plenty and the Earths provision sometimes it is attended with Catterpillars innumerable to eat up the fruits of the Earths and sometimes with blasting and mildew He hath a Band of Midianities Judg. 6.3,11 Jerom. 6.25 to thresh out the corn that we have sowed A Nation he may bring upon us who shall eat up our Harvest and our bread which our Sons and Daughters should eat Besides God sets the Markets sometimes a measure of fine flowre for a Shekle and two measures of Barely for a Shekle And sometimes an Asses head at fourscore pieces of silver 2 Kings 6.25 and a Cab of Doves dung at five pieces of Silver It exceeds belief to tell at what high rates a little mouse hath bin sold and puddings made of Dogs guts If he raise our Markets all the Power under Heaven cannot pull down the prices And what assureance have we that he will not do it Object But there is no likelihood of that This is but to possesse the hearts of people with needlesse fears and jealousies Resp And was there not as great unlikelyhood some few years before these wars began that we should see this Land so plowed and harrowed with the sword sowed with the Carkasses of men and watered with humane blood This was not believed albeit foretold by the Prophets of the Lord but we have seen it verified to our sorrow oh that it were a godly sorrow Again are not thoâ—e very sins now rife and reigning amongst us which God hath heretofore punished with Famine and want of bread Ezeck 14.13 14. more particularly Abuse of plenty to Drunkennesse Ezek. 14.13 14. Isay 5.11.12 2 Sâ—m 21. 1. Jer. 11.21.22 Jer. 27.8 Amos 6.4.6 Levit. 26.24 25 26. Jer. 13 22.-27 14 1 -7 33 14 15 16. Psal 2.11 and riot Isay 5.11 12 13. Murthering of Innocents 2 Sam. 21.1 Rejecting opposing threâ—tning and persecuting Gods Ministers for delivering their message Jer. 11.21 22. Refusing to submit to that yoak of Government which God hath put upon us Ier. 27.8 Insensiblenesse of the wants of those distressed Amos 6.4.6 Obstinacy and incurablenesse in our iniquities Levit. 26.24 25 26. Ier. 13.22 -27. compared with 14 1 -7 33 14 15 16. So that you may see this warning is not needlesse wherefore as we have cause to be excited to thankfulnesse for our present abundance so to be admonished to
serve the Lord with fear that our sins may not draw this heavy judgement on us which is so little feared by us Use Yet we have one Use more to make of this for if the want of bread for the sustinance of our Bodies be so great a want then let us Reason from the lesse to the greater what a judgement must it be to want bread for the sustinance of our soules This is that Bread spoken of Isay 55.2 Math. 15.16 Isay 55.2 Math. 15.26 Luke 14.15 John 6.32 35. Amos 8.11 Luke 14.15 Iohn 6.32 -35. And there is a Famine of this Bread as well as of the other threatened Amos 8.11 as a far greater judgement by how much the Soul is more excellent then the Body This takes away the Beauty of the soul and brings heavinesse upon it Psal 106.15 Lament 4.7 8.9 It causeth a man to feed on rottennesse and filth as Drusus did on the very stuffings of his bed Psal 106.15 Lament 4 7 8 9. when by Tiberius he was kept us in a Room and denyed meat In the Roman Church for want of this Bread they fed on Lying Legends stuffed with Fables and on lying fictions It brings Death upon the sould inevitably Prov. 23.18 Hos 4.6 Amos 8.14 Prov. 29.18 Hos 4.6 So Amos 8.14 both fair Virgines and young men shall fall and never rise up again And yet how insensible are men of the want of this Bread how little do we lay to heart the condition of those who are under it When Ieremiah bewayled the state of the Jews in their Captivity he begins his Lamentation with this that the wayes of Sion lamenâ—ed no man came unto her solemn feasts Lament 1.4 all her gates were desolate and her Priests did sigh Infinite were the miseries that were upon that City in thoâ—e 18. months whilst that siege lasted as afterwards he mentions but not before he had groaned out most pitifull complaints for the spirituall Famine that they were under in that the worship of God was ceased amongst the people And is there not cause to lament the neglect of Gods woship and service that is among us in these daies for albeit we are not through Gods goodnesse come to that to travell from Coast to Coast to meet with a Prophet yet the case of many of us is like that of Tantalus who had Apples at his lips and water at his Chin yet pined for want we Famish in the midst of Plenty But thus much of the want now followes the course he takes to supply it Text. And shall go unto his Friend at Mid-night c. And here take notice first of his Addresse vers 5.6 Secondly of his Repulse vers 7. In the former observe first to whom he addresses himself unto his Friend Secondly how and in what manner he doth it He goeth to him and saith c. First of the Persons to whom the addresse himself in this his want His Friend not to a Kinsman nor a Brother nor a stranger He knocks not at his next neighbour's door But to his Friend he goes there he had most hope to speed Indeed A true Friend is a safe Neighbour A good Resuge he is in the time of trouble Litter Doct. When Saul sought the life of David and hunted him as a Partridge upon the mountaines he presently flies to Jonathan and acquaints him with his sad condition as we read 1 Sam 20.1 and adviseth with him concerning his sayety 1 Sam. 20.1 Nature taught that wretched man Haman when he was full of heaâ—inesse for the honour that was done to Mordecai to ease his heart and asswage his grief this way he gets him home and acquaints his Friends with what had happened Ester 6.19 Ester 6.13 And this is the course that Solomon advâ—seth us to take in the time of trouble Thy own Friend and thy Fathers Friend forsake not neither go into thy Brothers house in the day of thy Calamity Prov. 27.10 Prov. 27.10 As if he should have said when thou art in any trouble or affliction go not to any of thy Kindred to crave succour and help from them but go to thy faithfull and tryed Friend he gives his reason for it Reas For better is a Friend that is near then a Brother that is a farr off that is though thy Brother or Kinsman be near thee in blood yet he may be far from thee in respect of any true affection or comfort that he affords thee Nature may be without good will Amicitiarerum omnium est vinculum Amh. de fid rer invisib Prov. 18.22 and often is but Friendship cannot The love of Friendship tyes faster then the love of Nature and stickes closer according to that of Solomon Prov. 18.24 There is a Friend that sticketh faster then a Brother Frater est fere alter A Brother is almost another but Amans est alter idem cum amato Another the same with the beloved party Friends are not onely like the Cherubins whose faces were one towards another Confes l. 4. c. 6. but like Ezekiel's wheeles One within another St Austine speaking of one that used to say that his Friend was Dimidium anâ—mae concludes that he sayd well in so saying for I well perceive saith he that my soul and my Friend 's are but as one soul in two bodies by the vertue and efficacy of our stedfast love wherefore my Friend being dead it was horrour for me to live and a longer life was loathsome to me but therefore onely I stop the current of my death least in my body two souls should lose their breath Prov. 17.17 Other Reasons Solomon renders us of this point Prov. 17.17 A Friend loveth at all times and a Brother is born for Adversity He loveth at all times his love is an warm in winter as in summer Dividi locis charitas non potest nam si corpore longè distinguimur mente tamen tudivisibiles sumus Greg. l. 8. Eip. i st 42. and his heart is as open at Mid-night as at Noonday no distance of place no change of States can cause any alteration in a Friend's affections Ruth was no lesse loving and respective to Nahemi at her return to Judah empty then when she came to Moab full In every place in every estate she was all one after that they two had grown to be one And a Brother is born for adversity that is such a Friend as loveth at all times and is to be accounted as a Brother and nearer then a Brother he is born and brought forth as it were into the world to be made use of in dayes of trouble and times of tryall Not but that he is likewise born for Prosperity for we are as well to communicate with him our joyes as sorrows as we read Luke 15.9 But Adversity is the more principall end especially in our sinfull and sorrowfull estate for which God hath linked men together in the bond