precept of our Prophet and adding a reason in his words and these are his words Cast all your care on him that is on God for he careth for you that is when afflictions lie heauy vpon you and carefull thoughts how to bee freed from those afflictions troble your harts quiet those thoughts in your selues because your wisedome is defectiue and your power is weake and you are vnable to bring enterprises to passe and doing that which in such case God commandeth and alloweth to bee done commend your businesse and the successe of it to God by faithfull prayer his wisedome is infinite his power is omnipotent and by him enterprises are brought to passe This is Peters aduice vsing our Prophets words and only changing the name of burden into the name of care because our burdens doe breed our care and this reason hee addeth in his owne words for hee careth for you that is he taketh vpon him and will dispose and effect all things for your ◅ase and safetie This exposition of casting our burden vpon the Lord is further warranted by the councell of Saint Paul saying thus Be nothing carefull but in all things let your requests be shewed to God in prayer and supplication with giuing of thankes that is whereas others wrestling with the burden of their businesse take much care how to accomplish what they desire and gaze vpon their strength their wealth their wit and friends to see what helpe these can affoord doe not you in such sort trouble and turmoile your selues but modestly considering and vsing such meanes as you haue a◅d giuing thankes vnto God whether your meanes bee great or small intreat him in your faithfull prayer to prosecute the businesse for your not betraying your owne businesse by sloth and negligence yet trusting only to God and depending only vpon his blessing for successe faile not continually to sollicite him with your prayers Dauid that is the speaker here doth in another place by another speech of his excellently interpret this saying Trust thou in the Lord and doe good dwell in the Land and thou shalt bee fed assuredly delight thy selfe in the Lord and he will giue thee thy hearts desire commit thy way vnto the Lord and trust in him and he shall bring it to passe and he shall bring forth thy righteousnesse as the light and thy iudgement as the noone day wait patiently on the Lord hope in him Here hee giueth many precepts and euery precept hath his annexed promise The precepts do follow one another in a most kindly order and together doe teach vs what is to cast our burden vpon the Lord. First he commandeth vs to trust in the Lord that is to cal to remembrance the couenant that God made with vs and the many promises that hee hath giuen vs and seeing hee is faithfull and true in all his promises to trust to that couenant and to ground our faith vpon those promises Secondly hee commandeth vs to delight our selues in the Lord that is to cheere vp our hearts in God and to reioice in him seeing wee haue a God both wise mighty mercisull and saithfull tied vnto vs by so large promises more worth then all friends fauourers and helpers in the world And this reioicing kindely followeth trust in God Thirdly he commandeth vs to commit our waies to the Lord that is after our trust is setled in the couenant and promises and our ioy conceiued in hauing God so tied vnto vs then to fall to prayer and to intreate God that he will take our cause into his hands that he will bee pleased to prosecute the businesse for vs and seeing hee is the gouerner and disposer of all the world and of all causes in the world that hee will vouchsafe among all other causes to haue care of ours Lastly he commandeth vs to wait patiently vpon God and hope in him that is when trust hath begotten reioycing and trust and reioycing haue together shewed our desires vnto God in prayer then to expect in quietnes of our minde such issue as he shall be pleased to giue not failing to hope for all goodnesse at his hands Among which degrees of our demenour to God-ward for the referring of our cause◅ to him hee forgetteth not to insert this aduise that wee doe good and dwell in the land that is that continuing in our place and standing we take no in direct courses that may offend God and pull a curse vpon vs in stead of a blessing but that wee doe the offices of our callings behauing our selues in all things as becommeth wise and honest men as in the sight of God that we may in all good conscience expect his blessing Thus doth he teach vs to cast our burdens vpon God These rules being obserued then he promiseth in all things ease of our burdens First he promiseth sufficient maintenance saying Thou shalt be fed assuredly Secondly hee promiseth content of heart saying He will giue thee thy hearts desire Thirdly he promiseth cōuenient dispatch of all thy businesse saying And hee shall bring it to passe Fourthly he promiseth iustification of all thy well doings against mis-construction and slander saying Hee shall bring forth thy righteousnesse as the light and thy iudgement as the noone day which all men cleerly discerne These promises pertaine to the second part of my text and they greatly commend the soundnesse of those rules of aduice whereto they are annexed And the rules of aduice doe interpret the casting of our burden vpon God That my text speaketh of and they shew vs that this is truely to cast our burden vpon God namely in our trouble to remember the couenant of God and the promises of help which as he gaue in mercy so hee will fulfill in truth and to trust vnto that couenant and vnto those promises that is vnto that God that made that couenant and gaue those promises and thereupon to take heart vnto vs and to cheere our selues in God which hee calleth delighting in God reioyeing that we haue so wise so mighty so mercifull and so faithfull a God so strongly tied vnto vs by so faithfull promises and then in this gladnesse of our hearts to commend our businesse vnto God by praier and to make him our aduocate our Atturny our solliciter our factor our agent putting ouer our cause wholy to him reseruing nothing to ourselues but to put him in remembrance from time to time by our praier and carefully shunning all vnlawfull shifts that flesh and bloud may perswade vnto doing that onely that hee by his word doth command vs. And hauing thus left the cause in the hands of God to wait patiently and quietly for such successe as God shall be pleased to giue thinking that alwaies best which hee shall bee pleased to doe This by Dauids owne interpretation is that casting of our burden vpon the Lord which in the words of our text hee aduiseth vnto For
easily with this double helpe learne to doe his worke in some reasonable good manner and vnto this helpe vnder God the Apostle Paul doeth send vs saying Brethren be followers of me and looke on them which walks so as you haue vs for an example A man merrily ignorant of his way if he follow carefully step for step a skilfull guide going before him will very safely come to the place that he desireth so shalt thou doe in the way of godlines if thou keepe company with the godly and marke their behauiour to doe thereafter Augustin hauing respect of Saint Paul saith in one place If thou faile in the precept be strengthned in the example that is if by looking onely to the precept thou canst not bring to passe to keepe it looke to the example of them that doe after it and their example shall much strengthen thee Men are very apt to be led by examples and are easily transformed into the manners of those whom they keepe company with neither will their fellowship hold long that doe not conforme themselues to the manners of their company Dauid in one place hath this saying With the godly thou wilt shew thy selfe godly with the vpright man thou will shew thy selfe vpright with the pure thou will shew thy selfe pure and with the froward thou will shew thy selfe froward The Prophet speaketh these words of God and we may safely speake them of men among the godly thou must shew thy selfe godly learning and practising their godly behauiour else they will haue small pleasure in thy company and among the wicked thou must doe as they doe else they will soone be weary of thee and sly thy fellowship The company therefore of the godly cannot but be a great helpe vnto thee vnder God to learne by them to subdue and keepe vnder thy vnruly lusts if thou conuerse with them and daily striuest to conforme thy selfe to their manners This is a good degree of casting this burden vpon God Thirdly let him shun all occasions that may aâ—…lure and prouoke him vnto these sinnes that by the corrupt lusts of his heart he findeth himselfe most subiect vnto For example if his infirmitie be pronenesse to anger wrath let him auoid the company of contentions and froward persons that are apâ—… to prouoke let him not take knowledge of euery petâ—…y wrong that is done vnto him nor harken vnto them that will tell him this or that tale what other men say of him lest suddenly he be distempered If his infirmitie be a pronenesse to drunkenes as thâ—…re are but too many that when they are at it can keepe no measure let him fly the company of pot companions let him shun the places and â—…bhorre the ceremonies of great drinking and let him not delight himselfe to behold the colour and sparkling of the Wine If his infirmitie be a pronenesse to adulterie and such vncleannes let him shun the haunt of Harlots and their houses all wanton company and let him not cast his eye vpon deceitful and bewitching beautie and so concerning all other sinnes that his heart lusteth after This rule the holy Ghost giues vs in many places Salomon saith Keepe thee from the wicked woman and from the slattery of the tongue of the strange woman desire not her beauty in thine heart neither let her take thee with her eye-lid Her coÌ„pany her countenance and her wordes all these are inticing occasions and all these Salomon warneth him to shun that world not be betrayed by his owne frailty to commit whoredome In another place he saith Make no friendship with an angry man neither goe with the furious man least thou learne his waies and receiue destruction to thy soule Company and fellowship with the froward will draw thee whether thou wilt or no into many brawles and quarrels and otherwise also breedes danger vnto thee therefore to be shunned of him that feareth his owne euill nature too prone vnto anger Againe Looke not thou vpon the Wine when it is red when it sheweth his colour in the cup and goeth downe pleasantly in the end thereof it will bite like a Serpent and hurt like a Cockatrice The beautifull colour and pleasant mouing of the Wine in the cup are prouocations to drinking hee that would not be ouertaken with drunkennes knowing his owne appetite and weakenes must shun these prouocations Generally this is a veriy good rule for him that feareth the violence of his owne sinfull lustes to sly all occasâ—…ions alluring and prouoking vnto sinneâ—… he that would not be strangled with the hooke let him not play with the bait and lie nibling at it the Diuell and the world deceiue by such meanes he that is hurdened with thâ—… lustes of his flesh desireth case to his guâ—…ed soule by casting his burden vpon God let him shun these occasioâ—…s diligâ—…ntly he that would not be huâ—…t with the Lyons clawes let him not come neare vnto his foote In the fourth place let him often think vpon the iudgements of God threatned against sinne and executed vpon sinners that yeeld and suffer themselues to be led away by their lusts the threatnings he shal finde euery where in Gods word and the executions he may see abroad in the world Let him also meditate vpon the mercies of God promised vnto vertue and performed vnto the vertuous that walke in the spirit and putting vpon them the Lord Iesus Christ doe take no care for the flesh to fulfill the lusts thereof the promises hee shall meete with euery where in Gods word and the performances he may see abroad in the world but especially in the church and among the godly whose company he was before aduised to frequent These things obserued 〈◊〉 breede in him the feare of Gods power and the loue of Gods mercy which two will be vnto him helps of great seruice against the lusts of his owne heart while on the on side the feare of God will make him walke in humility and on the other fide the loue of God will make him to serue God with gladnesse This is a very good way of casting this burden vpon God Fiftly and lastly but continually and feruently let him pray vnto God for his grace to be giuen continued and increased to him For as the flesh that is corruption â—…n vs lusteth against the spirit so the spirit that is the grace of God in vs lusteth against the flesh So Paul incumbred with the messenger of SataÌ„ buâ—…eting him by which name he vnderstood the burden of his troublesome corruptions praied vnto God if it might bee to be freed from it For all power to preuaile against sinne and to get the mastery ouer corruptions is obtained by the gift of God and by the worke of his grace in vs. Therefore doth Dauid pray to God in this manner Teach mee o Lord the way of thy statutes and I will keepe it vnto the end giue mee
calmed hauing vented his griefe into the bosome of God and therfore from the beginning of the sixteenth verse he speketh in another temper partly professing his owne comfort and faith whereto euen the falshood of his enemies detestable before God gaue some strength and partly instructing others how in like assault of trouble they may grow vnto like comfort He professeth his owne recouered comfort in all these verses beginning with the sixteenth to the end of the Psalme my text excepted and he instructeth others in my text Those whom he instructeth are such as himselfe lately was namely men ouercharged with some heauy burthen The instruction that he giueth them is the same that he followed himselfe when he was burdened namely by faith and praier to turne the burden vpon the shoulders of God in these words Cast thy burden vpon the Lord. The successe that he promiseth them obseruing his instruction is the same that he found himselfe namely reliefe helpe and deliuerance from God in these words And he shal nourish thee he wil not suffer the righteous to fal for euer Some profitable obseruations may be drawen from the persons instructing and instructed and some from the instruction it selfe These things shall be handled in order CHAP. 2. THe person instructing declareth true charity seeking to further others in obtaining mercy as he before had been furthered himselfe according to a good rule of our blessed sauiour giuen in word to Peter but recorded in writing for all When thou art conuerted strengthen thy brethren That is when thou hast found fauour with God teach others the way how so to seeke that they also may find the same and in all things impart vnto others the good that hath been imparted to thee He that escaped a danger in the way will he not giue warning to his neighbour that is to trauell the same way and he that hath recouered health by any good meanes will he not in his neighbours sicknesse acquaint him with the meanes for his recouery certainly an honest man will This rule should be kept in al things but especially in the best things when thou hast learned the truth seeke to recouer thy brother out of error when thou hast obtained grace to amend thy waies seeke to recouer thy brother out of the bands of sinne and when thou hast won true comfort of heart vnto thy selfe helpe to settle the peace of thy brothers conscience Andrew hauing found Iesus brought his brother Simon to him Philip hauing found him brought Nathaniell to him And the woman of Sichar hauing found the Messias called her neighbours saying Come see a man that hath told me all things that euer I did is not he the Christi When thou hast found God yea rather hast bin found of God in any mercy shewed vnto thee teach thy brother how to goe foorth to seek the Lord that he also may find him and be found of him For no man receiueth any blessing of God for his sole priuate vse but that he should communicate the same to others It is a good saying of Chrysostome It belongeth to him that receiueth to communicate his good to others and hee prooueth it by the members of the body that communicate their faculties to the whole body and turne priuate possession into publike vse and by the professors of arts and sciences that communicate their skill and worke vnto others And he doubteth not to affirme that whosoeuer refuseth to communicate the skill and blessing whatsoeuer that he possesseth to the benefit of others hurteth yea destroieth both himselfe and others Study therefore to make commō the mercy shewed to thee This doth Dauid hauing found comfort by turning his griefe vpon God he teacheth others to doe the like Thus much of the person instructing CHAP. 3. THE person instructed is deciphered by his condition intimated in the name of burden when he saith Cast thy burden namely the man that in his soule is ouercharged with griefes and cares and feares as with a heauy burden such as the Lord speaketh vnto in the Gospell saying Come vnto me all ye that are weary and laden and I will refresh you If a burden be heauy it ladeth if it lie long vpon vs i◅ wearieth to men so laden and wearied the Lord Iesus offereth comfort And vnto the same men to preuent ouerlading and wearinesse as also to procure their ease that are ouerladen and wearied Dauid giueth this instruction Cast thy burthen vpon the Lord and he shall nourish thee c. Of men so burdened here are wee taught to haue compassion and to labor by counsell and all good meanes to procure their comfort and ease Thereto pertaines that precept of God Comfort yee comfort yee my people will your God say Speake comfortably to Ierusalem in the Hebrew it is speake to the heart of Ierusalem Which phrase S. Ierome thus interpreteth He that speaketh to him that mourneth and is vnto him a pleasing comforter he speaketh to his heart and crie vnto her that her warfare is accomplished that her iniquity is pardoned for she hath receiued of the Lords hand double for all her sinnes So that when God hath humbled his people by any crosse that for the correction of their sinnes he laid vpon them his compassion presently mooueth and he pittieth them as if they had borne twise more then they deserued and thenceforth he commandeth al men that regard his voice to comfort them with all good words and to assure them of his fauour Yea to speake vnto their heart that is all such words as may minister comfort to their hearts The Apostle Paul giueth a like charge vnto vs saying Comfort the feeble minded And most excellently in the Epistle to the Hebrews Remember them that are in bands as if yee were bound with them and them that are in affliction as if ye also were afflicted in the body We should esteem the afflictions of others as our own afflictions take vpon vs in compassion that which they sustaine in passion And both in our inward affection and outward diligence we should study and worke their releefe as we should study and worke our owne For we are all of the same kind condition and quality and nothing is befallen them that may not quickly fall vpon vs also we are should acknowledge our selues to be members of the same body whose property if they be neither dead nor diuided from the body is to feele the affliction of their fellow members and diligently to seeke their reliefe But especially finding God to be rich in mercy to vs and euen a father of consolation we should be mercifull as our heauenly father is mercifull and should study to comfort them whom the God of all consolation loueth It is the precious vse that God doth giue vs of good mens company in this life and it is the thing wherein good men doe prooue themselues to be such when they
with the balme of comfortable words heale the wounds of our grieued soules It is the saying of S. Austin Good men euen in this life affoord vs no small comforts for if pouerty pinch vs if sorrow make vs sad if paine in our body afflict vs if banishment or any calamity vex vs if good men be present which know how to reioyce with them that reioice and to weepe with them that weepe and in conference to speake healthful things vnto vs those sharpe things are made maruellously gentle those heauy things are made easie and those aduersities are borne and ouercome For in a good man that hath bowels of cōpassion it is most true that one saith aegrotanti animo medicus est oratio his words will heale a grieued mind Thus much of the person instructed CHAP. 4. NOw we come to the instruction Cast thy burden vpon the Lord and he shall nourish thee he will not suffer the righteous to fall for euer This instruction consisteth of two parts the first is a precept of aduice the second is a promise of recompence The precept is in these words Cast thy burden vpon the Lord The promise is in the rest and he shall nourish thee he will not suffer the righteous to fall for euer This promise giueth assurance of mercy from God according to our want and desire and the precept directeth vs a sure course to seeke and speed of that wanting and desired helpe In the precept Cast thy burden vpon the Lord for the better vnderstanding thereof it will be good to consider first what this burden is secondly what it is to cast this burden vpon God These things vnderstood the precept is vnderstood The name of a burden is familiar many poore men liue by bearing burdens and know wel the meaning of that name when they feele the waight vpon their shoulders But here it is vsed in a borrowed sence for any thing that is heauy to the mind breeding feare care and griefe of which burdens there is great plenty in the world and euery man high and low at one time or other is faine to play the porter and beare some of these burdens some more heauy and some more easie but euery man some For order sake we may endeauour to bring these burdens vnto certaine heads vnder which if not all for this fruitfull world breedeth new burdens daily yet the most may be comprehended And because in some of these burdens we haue immediatly and at the next hand to doe with worldly matters and with men in things belonging to this life in others we haue immediatly and at the next hand to doe with spirituall matters and God himselfe in things belonging to our soules and the life to come therefore I will diuide them into secular and spirituall burdens The secular burdens shall againe be reduced to fower rankes whereof the first shall be the burden of worldly cares when a mans charge is great and his maintenance small and he taketh care how to pay his debt how to get meat and clothes and other necessaries for him and his which burden is made heauy vpon vs sometime by the immediate hand of God sending times of dearth and losses by fire and water and other waies sometime by other men as by oppressors deceiuers theeues bad debtors false seruants and riotous children sometime it is increased by our owne fault through idlenesse through plaie through foolish bargains through daintinesse of fare costly apparell and other courses of riot And this burden may be called the burden of the multitude The second ranke shall be of domesticall troubles either in thy selfe thy family thy kindred or thy habitation For where there is wealth at will and that way no cause of care yet Iob may languish being full of diseases Dauid may haue a scornfull Michol to his wife Abigail may haue a churlish Nabal to her husband Rahel may mourn for her children because they are not the sonne may be riotous and disobedient the daughter may be dishonest and between Amaon Absolon and Thamar the father of the family may haue griefe enough seruants may be vnfaithfull and perhaps maintaine factions thy kindred may be vnkind or fall into some calamity and thy next neighbour may bee thy neare and great enemy or thy house may bee visited with sickenesse so that thy trouble shall breed euen in the nest of thy rest in thine house at thy table in thy bed and in thy bones and there and from thence shall thy vexation grow where and from whence thou didst promise thy selfe comfort A third rank of these burdens shall be troubles more remote growing from enemies and occasions further of For many men haue peace at home ioy in their obedient and louing wiues comfort in their dutifull and sober children content in their trusty and faithfull seruants and sweet fellowship with their kind neighbours so that their home and habitation is their happy paradise and yet their estate may be vndermined by oppressors and deceiuers their names may be disgraced by liers and slanderers and their liues brought into danger by blood thirsty and malicious enemies and they touched with the calamities of their brethren abroad A fourth ranke of these burdens shall be the difficulties following the duties of our callings For though it be our honor and our crowne to performe the duties of our callings yet they grow diuersly to be burdens vnto vs sometime when more is required at our hands then wee are able to performe either by the fault of other men when we are called vnto publique seruices before we be ◅ipe and fit for them or by our owne great fault when we either couetously or ambitiously intrude into callings that we are insufficient for seeking the reward and honor of the place without regard of the seruice to be done in it Sometime we are sufficient and also painfull and yet either God denieth successe to exercise vs therby or men oppose against vs as Elimas did against the preaching of Paul Sometime men are sufficient diligent and effect the seruice laudably but enuious men misinterpret and misreport their doings as the Pharisies did the workes of our Lord Iesus Christ and in stead of praise they are rebuked and reprooued and in stead of deserued and expected reward they are in danger of punishment In all these cases the duties of our callings in themselues honorable yet become heauy burdens vnto vs. Vnder these foure heads I suppose all secular and worldly burdens may be comprehended There are other burthens wherein we haue to doe immediatly with God in things that belong to piety to peace of conscience to the life to come Those may be reduced to two heads The first head and ranke of these burdens are our sinfull lusts our inbred corruptions and infirmities and the law of sinne in our members rebelling against the lawe of our mind whereby it commeth to passe that
euery morning and euery euening his drinke being the water of the riuer Kerith And how after the riuer was dried vp he multiplied the meale in the Widowes barrell and the Oile in the cruse so that there was sufficient for her selfe her son and the Prophet her guest How he multiplied another widowes oile so that many vessels were filled and a great summe of mony was raised to pay her debts and to releeue her selfe her sonne And how hee prouided for the people of Samaria when the famine was great among them so that ouer night the head of an Asse was sould for foure-score pieces of siluer and the next day a mesure of fine flower was sold for one sicle and two measures of Barly for a sicle a thing so vnlikely before it came to passe that a great man hearing the promise of it ouer night said though the Lord would make windowes in heauen could this thing come to passe these many other like records doe approue to vs the care of God for men and his bountie towardes them to bee such that if ordinarie prouision faile by reason of any iudgement of his he will by miracle prouide for his rather then they shall want And for the man burdened with care by reason of want that would bee eased by casting his burden vppon God this is his first rule to consider those and such other testimonies of Gods bounty that there may be grounded in his heart a good perswasion of Gods care that hath giuen life to giue nourishment to maintaine the life that he hath giuen The second rule and next steppe of casting his burden vpon God is out of this well perswaded heart to pray vnto the same bountifull God that giueth food vnto all flesh and feedeth the yong Rauens when they call vpon him and offereth the pray to the yong lions that roaring in their hunger seeke their meate and clotheth the grasse of the field with admirable beautie that he will be pleased to send foode and clothes and other necessaries for thee and thine Therein thou hast Iacob for an example who going towards his vnckle Laban by the way in his vow made vnto God praieth for food and clothes and preseruation thou hast the Lord Iesus for thy warrant in so praying who in the Gospell teacheth vs and commandeth vs to pray vnto our heauenly Father for all things necessary for this life in these wordes Giue vs this day our daily bread Whose precept and prescribed order doeth not onely commaund vs to pray for these things but doeth also giue vs comfortable hope to obtayne all things that wee pray for A third rule and further degree of casting this burden vpon the Lord is that we take heede of all vnlawfull shifts as of theft of oppression of fraude and of idle begging by which courses men cast their burden not vpon the back of God but of the deuill seeking ease and helpe at his hands that we apply our selues diligently in some honest calling that wee may first earne and then eate our bread according to the doctrine of the apostle Paul saying Let him that stole steale no more but let him rather labour and worke with his hands the thing which is good c. And in an other place speaking of inordinate walkers that refuse to worke he saith Them that be such we command and exhort by our Lord Iesus Christ that they worke with quietnesse and eate their owne bread And to such honestly trauelling in some good calling GOD will giue bread and all things needful as the Prophet saith Trust thou in the Lord and doe good dwell in the Land and thou shalt bee fed assuredly And afterward hee saith in another Psalme Blessed is euery one that feareth the Lord and walketh in his waies when thou eatest the labor of thine hands thou shalt be blessed and it shal be wel with thee Tremelius according to the Hebrew reades it thus Thou shalt enioy or thou shalt be fedde with the labour of thine hands So that God blessing the labour of his hands that trauelleth honestly in a lawfull calling will giue him food and needefull things and ease the burden of his charge Whereas the man that refuseth to trauel in an honest calling rebelleth against Gods order and maketh the burden of his want to be heauier He rebelleth against the order of God that casting Adam out of Paradice to till the ground established this as a law for him and his posterity In the sweate of thy face shalt eate bread till thou returne to the earth Therefore ease and slouth must not bee the delight of him that would win case of his burden of want at Gods handes And that hee maketh the burden of his want heauier that refuseth to labour Salomon teaches vs in the Prouerbs saying to the sluggard Yet a little sleepe a little slumber a little folding of the hands to sleepe therefore thy pouertie commeth as one that trauelleth by the way and thy necessitie like an armed man The traueller commeth to thine house when thou doest not looke for him and when the armed man commeth he wil not be shut out In this maner stealingly as the traueller before thou art aware and forcibly as an armed man that cannot be driuen away wil pouerty necessity come vppon him that will not take paines to earne his owne bread Yea it is the iustice of GOD to whippe with want the idle droane and hee forbiddeth bread to be giuen vnto them as Pauls words to the Thessalon declare saying When we were with you this we warnd you of that if there were any that would not worke that hee should not eate if this discipline of the Apostles were put in practise a number of idle men and women swarming in the Land would quickely be reformed But while iustice sleepeth among magistrats and officers and charitie is become foolish among well disposed people slouth and idlenesse the breeders of all vngodlinesse vnrighteousnesse and vncleannesse liue and grow fat and lustie among vs and true pouertie in the little ones of Iesus Christ is defrauded of her due reliefe intercepted by sturdie droanes But our laden wight whose burden is want and worldly care must for his ease apply himselfe vnto some honest course of life The fourth and last rule which pertaines to the right casting of thy burden vpon the Lord when the cares of this life by reason of want are heauie vpon thee is to take heede of all excesse Now this is double the first is the excesse of desire to get the second is the excesse of thy minde in spending the first excesse knowes not what is enough and therefore is euer caring though there bee no neede the second excesse consumeth more then enough and therefore maketh want and by want bringeth care where none needed to be if moderation had been steward The first excesse is couetousnes the
things for their preseruation and saluation so that thou maiest most safely commend them to his mercie And let him remember what the Prophet hath said of God pertaining particularly to this griefe as if it were intended for his ease in this case He is a Father of the fatherlesse and Iudge of the widdowes euen God in his holy habitation So that thou shalt not leaue thy wife without a husband thy children without ◅ father thy seruants without a maister and thy poore friends without a helper when thou commendest them to God He will be all in all vnto all and euery one of them And therefore in this griefe remembring Gods prouidence thou castest thy burthen vppon GOD and easest thine owne heart when thou commendest them vnto him And if it be not thine owne sicknesse death or calamitie that grieueth thee but the sicknesse death or calamitie of some other neere vnto thee as of thy husband or wife thy parents or children thy maister or seruant or some neighbour or friend that was neere and deare vnto thee with commendation of thy compassion that ought indeede to stretch it selfe to all these and further also for the seruants of God must not be without naturall affections This is in the case of their sicknesse and calamitie to cast thy burden vpon the Lord first to minister what help and comfort thou art able vnto them both with good words and also with reall seruices that they recouering the sooner out of their sicknesse and calamitie thy heart may the sooner bee freed of that griefe that thou sustainest for them And in this ministring of comfort and help vnto them thou seruest the Lord and becommest the meanes and instrument of his mercie to the afflicted Therefore it is saide of the woman of Shumem Elishaes good hostesse that her sicke sonne sate on her knees till noone that is shee was grieued for his sicknesse and with a most willing heart gaue him the best help and comfort that shee could Hence grow all those workes of mercy that the Lord Iesus saith hee will remember and reward when hee commeth in his glory Hence commeth the feeding of the hungry the refreshing of the thirstie the clothing of the naked the intertaining of the stranger the visiting of the sicke and releeuing men in bonds Hence grow all these works of mercy namely that men and women of tender hearts which haue bowels of compassion in their bodies are grieued to behold the want the miseries and calamities of others and doe ease their owne hearts by vsing all meanes to ease the others calamity so casting in a most sweete maner the burden of their owne griefe vppon God who will certainely comfort them that labor to comfort his afflicted ones Vnto this rule pertaine all the precepts of ministring to the necessities of the Saints But because while thou art thus casting the burdē of thy griefe vpon God by vsing all good means to relieue them for whom thou art grieued Because I say they are not presently freed from their calamitie nor thou from all thy sorrow conceiued for their sakes therfore vnto this diligence of helping and succouring the miserable if thou wilt soundly and fully cast thy burden vpon God patience must be added and praier patience to beare quietly their sicknesse and calamities whom thou louest for the Lords sake that hath appoynted it so glorifying him in all his workes and prayer to intreat the God of mercie to remember in his mercy those thy miserable friends and to raise them vp whom he cast downe Heere remember Dauid praying for his sicke childe Daniel praying for the returne of the captiuity the Centurion praying for his sicke seruant and the Church praying for Peter imprisoned I will insteed of all examples adde the precept of the Apostle Paul making patience and prayer the chiefe rules of obtaining ease of all burdens saying Let your patient minde bee knowne to all men the Lord is at hand be nothing carefull but in all things let your requests be shewed vnto God in prayer and supplication and giuing of thankes Thine owne diligence in shewing mercy and helping thy patient attendance vppon God with thy faithfull prayer for the asflicted are the mean◅ of casting thy burden vppon God when thou art grieued for the sickenesse and calamities of others But if it bee the death of some deare friend that thou art grieued for wherein perhappes thou thinkest thy griefe remedilesse because thy dead can not liue agayne euen for this verie cause oughtest thou to beare the death of thy friend quietly because thy dead cannot liue againe And herein wee haue Dauid an example of godly fortitude vnto vs who hauing a childe sicke did while it yet liued afflict his soule For it is written Dauid be sought GOD for the childe and fasted and went in and lay all night vpon the earth Then the Elders of his house arose to come vnto him and to cause him to rise from the ground but hee would not neither did hee eate meate with them Thus while there was hope of remedy he gaue way to the sorrow of his heart But it followeth On the seuenth day the child died and the seruants of Dauid feared to tell him that the childe was dead for they said behold while the child was yet aliue we spake vnto him and hee would not bearken vnto our voyce how shall wee say vnto him the childe is dead to vex him more But when Dauid saw his seruants whispered Dauid perceiued that the childe was dead Therefore Dauid said vnto his seruants Is the childe dead And they said hee is dead then Dauid arose from the earth and washed and annoynted himselfe and changed his apparell and came into the house of the Lord and worshipped and after came to his owne house and bade that they should set bread before him and hee did eat His sorrowing ended when hee once sawe that there was no hope of enioying any longer the company of his childe Now this course seemed to his seruants a new and strange kind of philosophie that he should mourne in the danger of death and yet reioyce or at least comfort himselfe with any content in death and therefore his seruants saide vnto him What thing is this that thou hast done thou diddest fast and weepe for the childe while it was aliue but when the child was dead thou didst rise and eate meat And what reason had hee for this strange and vnwonted behauiour Hee said while the childe was yet aliue I fasted and wept for I said who can tell whether God will haue mercy on me that the child may liue but now being dead wherefore shall I now fast can I bring him againe any more I shall goe to him but he shall not returne to me Behold the same thing that maketh thee to mourne namely that thy dead shall not returne to thee the same consideration Dauid made the ground
of his quiet and content and thereupon he comforted his heart and would not continue in heauines for that that could not be helped So that it is to a right vnderstanding man ground enough to build content and quietnesse of heart vpon that God hath done his worke which thy sorrow cannot reuoke But for the further quieting of thy minde know that thy dead shall liue againe as the Prophet Esay saith Thy deadmen shall liue with my body shall they rise There is a day appointed of GOD wherin they shall returne out of the dust againe and liue againe in their bodies then glorified Yea know that for thy comfort that thy dead doe now liue and howsoeuer their bodies lie without life in the graue yet their soules do liue and shall liue for euer with God And with these considerations of the present life of the soule and the future life of the bodies the Apostle would haue wise Christians comfort thēselues ouer their dead and not giue way to their affections to mourne without measure saying I would not brethren haue you ignorant concerning them which are asleepe that ye sorrow not as others which haue no hope For if wee beleeue that Iesus is dead and risen euen so them which sleepe in Iesus God shall bring with him For this say wee vnto you by the word of the Lord that wee which liue and are remayning in the comming of the Lord shall not preuent them which sleepe For the Lord himselfe shall descend from heauen with a showt and with the voyce of the Archangel and with the trumpet of God And the dead in Christ shall rise first Then shal we which liue and remaine be caught vp with them in the clouds to meet the Lord in the aire and so shall wee euer bee with the Lord. Wherefore comfort your selues one another with these words Let them mourne for their dead that know not the hope of the dead and suppose them extinct that are departed but let them which in the schoole of Christ haue learned what is the condition and hope of the dead how their soules doe presently liue with Christ and that their bodies also shal be raised vp in glorie at the last day Let them reioyce in the behalf of their dead and throw off that burden of sorrow which is so heauy vnto them And thus much for the second branch of secular troubles namely for domesticall troubles and the casting of that burden vpon God CHAP. X. THe third branch is of troubles more remote hauing a beginning further of when those by whom thou art wrōged are not of thy family neither of thy kindred neere acquaintance nor neighbours but strangers of another kinred family or habitation yet hauing so much knowledge of thee acquaintance with thee as to make thee the marke of their malice and obiect for their enuy and euill hearts to worke vpon And those for whom thou art grieued are not of the same house stocke village or country with thee yet because they are men and haue fellowship with thee in common nature or because they are christians and haue fellowship with thee in the same common religiō thy hart is grieued by way of compassion to heare of the calamities that are hapned vnto them And these remote troubles and griefes may happen to him that hath peace in his own house liueth quietly with his neighbours and louingly with his friends and hath comfort and ioy in their health and prosperity The rules giuen for domesticke troubles are also very sitting for these first therfore arme thy selfe with patience quietly suffer till God send ease And for the confirming of thy patience consider that the harts of all mē being in the hands of God these should neuer haue had any will to offer the wrong if God for some holy cause had not stirred them vp as he is said to haue stirred vp troublers to Salomon when he fell to idolatry Then the Lord stirred vp an aduersary vnto Salomon euen Hadad the Edomite c. And therefore though thou grudge to beare at the hands of men yet beare with patience and humility the good pleasure of God who knoweth when and how to make thee amends Dauid with this consideration confirmeth himselfe in his patience saying I should haue bin dumbe and not haue opened my mouth because thou didst it Saint Ierome reades it I haue been dumbe and will not open my mouth Tremellius reades it I am dumbe and doe not open my mouth The meaning is that either he should haue kept silence or he had kept silence or he did keep silence or was resolued hereafter to keep silence or else altogether for time past present and to come he held himselfe bound as by way of duty in his trouble to be mute and dumbe from murmuring raging and all works of impatiencie vpon this only reason because thou didst it that is because he knew it to be the handy worke of God And vnto patience adde praier for though it becommeth a godly man in his trouble to shut his mouth against all words of murmuring yet it becommeth him not to shut his mouth in the time of trouble against words of humble praier For by silence from murmuring it is manifest that God is feared and his pleasure approued but by silence from praier it is manifest that God is neglected and his helpe little set by In these troubles therefore and in all troubles it is a principall point of casting our burden vpon God to seeke his helpe by praier And the same consideration of Gods deed in stirring vp the aduersary that serueth to shut our mouthes against words of murmuring serueth as strongly to open our mouthes for words of humble praier That childe that bearing the fathers displeasure in the fathers displeasure suffering want of some wonted case doth refuse to make request vnto his father for the withdrawing of his displeasure and the restoring of wonted liberty especially being by the father commanded to make request and assured by his fathers promise that when he doth make request all shal be forgiuen that childe plainly appeareth to beare too big a heart against his father And a wise father not willing to be contemned of his child wil not restore his child to his wonted grace and liberty till he humble himselfe and intreat his father Euen so that christian man that hath displeased God and who hath not iustly deserued his displeasure and feeleth vpon him the hand of his displeased God in troubles that these remote enemies stirred vp of God doe put him vnto and doth not humble himselfe and pray vnto God for his fauour and ease seeing God hath both commanded him to pray and hath also promised to heare him helpe him when he praieth that man shews a heart ouer swolne against his God and God in iustice can doe no lesse then denie to send him reliefe so long as he refuseth to intreate
of some in hell shall be more tollerable then of some others but thereby they vnderstand rather those gripes of conscience that prouoke prayers supplications strong cryings and teares out of a heart beset and straightned with fierce accusations a conuinced conscience feared condemnatioÌ„ these assaults they say shall be more hard against the conscience of him that siuned against knowledge in a presuming manner then against the conscience of him that sinned of ignorance in a weaker manner that is yeelding rather out of his weaknes then daring out of his pride for it may be alledged for the ignorant man that if he had knowne such a thing to be euill in the sight of God he would not haue done it No such thing can be said for him that presumed against knowledge for such an one sheweth contempt of God and of his reuealed will which the ignorant man cannot be charged with all hee groneth only vnder the burden of humane errour and frailty but the other lieth vnder the burden of malice and presumption Therefore when our afflicted man pressed distinctly with some particular sinnes findeth that they were the sinnes of his ignorance let him not thinke himselfe thereby free for to be ignorant of that which is our duty required of God is of it selfe a great sinne and if his ignorance be affected ignorance as in them that refuse to be taught and contemne the meanes of knowledge when God doth offer them such ignorance differeth little or nothing from malice But let him pray vnto God in hope and let him plead before God his ignorance not as an excuse much lesse as a iustification of his fault but as a motiue by which the Lord is often led in his free mercy to forgiue sinnes And for the incouraging of his heart let him remember the examples of them to whom vpon their â—…epentance and conuersion to God mercy to the forgiuenesse of their sinnes of ignorance hath beene granted Peter in a sermon of his made vnto the multitude that came together to see the lame man whom he and Iohn had healed chargeth them with a grieuous sinne saying You denied the holy one and the iust and desired a murà erer to be giuen you and killed the Lord of life whom God raised from the dead where of we are witnesses This was a great sinne to kill the sonne of God and to make more reckoning of and to shew more fauour vnto a knowen murderer then to the Lord of life that came to saue them But this their fact he saith was of ignorance And now brethren I know that through ignorance you did it as did also your gouernors For though the lews were very maliciously bent against Iesus yet many of them knew him not to be the Lord of life and to be the holy one of God neither did they persecute him in that name Therefore doth Saint Peter saâ—…e vnto them in the same Sermon Amend your liues and turne that your sinnes may be done away Heere is mercy offered and assured vnto them that amend their liues and turne to God namely this mercy that all their enormious sinnes and euen among the rest their sinne in refusing the Lord Christ and putting him to a shamefull death should be forgiuen and the rather because they did it ignorantly And memorable is the example of the blessed Apostle Paul His sinne was persecutioÌ„ against the name of Iesus Christ his proceeding in it was furious without all compassion raging both against men and women that called vpon that name and casting them into prison in all places where he could finde them and had power against them In such sort that hee became famous or to speake more truely infamous for his cruelty so that Ananias in Damascus could say to the Lord Iesus of him Lord I haue heard by many of this man how much euil he hath done to thy Saints in Ierusalem moreouer here hee hath authority of the high Priests to bindâ—… all that call vpon thy name And yet this man had his sinnes forgiuen and was receiued into fauour and had all the degrees of holy honour done vnto him that can be done vpon earth to any among the followers of the Lord Iesus For first he was called to the knowledge and faith of the Lord Iesus and was made a true beleeuer Secondly he had honour not only to belieue in him but also to suffer for his sake and was made a true confessour and marter Thirdly he was also an excellent instrument to draw other men to the knowledge and faith of Iesus and was made a teacher and an Apostle And all this was the more freely done to him because when hee was a persecurour hee finned of ignorance and knew no other but that it was lawfull and holy for him to doe so Heare what himselfe saith of that matter I thanke him that hath made mee strong that is Christ Iesus our Lord for he counted me faithfull and put me in his seruice when before I was a blasphemer and a persecutor an oppressor but I was receiued to mercie because I did it ignorantly through vnbeliefe Ignorance and vabeleese are not things pleasing ro God by their vertue and merit obtaining forgiuenes of all the sins growing out of them neither doth the Apostle remember his ignorance and vnbeleefe obtaining his pardon as out of worthinesse of them rather know them in themselues to be grieuous sins deseruing hell as fully as any notorious sinne that issueth from them but he that sinneth out of ignorance more easily findeth fauour then hee that sinneth against knowledge For the sinne of the ignorant man hath not in it like euidence of rebellion against the reuealed will of God as the sin of him that hath knowledge As the words of the Lord Iesus shew spoken to some of the Pharisies If ye were blind ye should not haue sinne that is if yee wanted knowledge and were blind in your vnderstanding your fault should not bee so great so notorious so blame-worthy as now it is by reason of your knowledge There is therefore though no merit of fauour yet much hope for him that can say truely in his heart vnto GOD Lord thou knowest that blindly and ignorantly I ranne into this sinne not knowing that it was against thy will and so odious in thy sight And this is for him that is distinctly charged with particular sinnes and findes that hee committed them out of ignorance a doore of hope in which these examples may incourage him to digge by prayer wherein if hee doe truely and with a right penitent heart humbly and earnestly trauell he casteth the burthen of his sinnes vpon God and shall finde case CHAP. XV. BVT say it was sinne against knowledge and thou hadst warning giuen thee many times to take heede of that same sinne and warning by the word of God so that thou couldest not but know that to doe so as thou didst was a
of Hezekiah his father it is likly that he had been carefully taught and that his father did no more leaue him without counsell at his departure out of life then Dauid wheÌ„ he was ready to die did leaue his sonne Salomon When the dayes of Dauid drew neare that he should die he charged Salomon his sonne saying I goe the way of all the earth be strong therefore shew thy selfe a man and take heede to the charge of the Lord thy God to walke in his waies c. Thus out of his care did he not cease while there was life and strength in himselfe to teach his sonne his dutie to God And of Hezekiah it is testified that hee did vprightly iâ—… 3. the sight of the Lord according to all that his father Dauid bad done therefore it is not likely that either in the time of health or in the time of his sickenes hee neglected the instruction of his son that should succeed him It must needes bee therefore that Manasses sin was against knowledge euen in his childhood much more afterward Sure it was with full freedome of his will euen with a high hand of whom it is thus written He did euill in the sight of the Lord like the abhomination of the heathen whoÌ„ the Lord had cast out before the children of Israel for he went backe built the high places which Hezekiah his father had broken downe he set vp Alters for Baalim and made groues and worshiped all the hoast of Heauen and serued them Also he built Alters in the house of the Lord where of the Lord had said in Ierusulem shall my name be for euer And he built Alters for all the hoast of the heaueÌ„ in the two courts of the house of the Lord. And he caused his sonnes to passe through the fire in the vallie of Benhinnom he gaue himselfe here was full sway of his owne will to witchcraft and to charming and to sorcery and he vsed them that had familiar spirits and soothsayers he did very much euill in the sight of the Lord to anger him c. Here was a man violent headstrong yea mad and furious in his sinne and not in small but in the greatest sinnes not onely against the second table but much more against the commandements of the first table in all kindes of idolatry and all vngodly profanations and yet hee found fauour at the hands of God who first brought him to repentance by 〈◊〉 and then forgiuing his sinne restored him to peace The history wherof is thus recorded The Lord brought vpon him the captaines of the hoast of the King of Ashur which tooke Manasses and put him in fetters and bound him 〈◊〉 chaines and caried him to Baâ—…ell And when he was in tribulation he prayed to the Lord his God and humbled himselfe greatly before the God of his father and praied vnto him and God was intreated of him and heard his praier and brought him againe to Ierusalem into his kingdome then Manasses know that the Lord was God Now after this he built a wall without the Citie of Dauid on the west side of Gihon in the valley euen at 〈◊〉 entry of the fish-gate and compassed about Ophet and raised it very high and put Captaines of war in all the strong Citties of Iudah And he tooke away the strange Gods and the image out of the house of the Lord all the Alters that he had built in the mount of the house of the Lord and in Ierusalem and cast them out of the Citie Also he prepared the Altar of the Lord and sacrificed thereon peace offrings and of thankes and commanded Iudah to serue the Lord God of Israel Consider seriously this example weigh therein on the one side the sinne of the man on the other side the mercy of God In Manasses thou shalt see the height of thy sinne equalled if not exceeded and in God thou shalt see mercy exceeding all sinne And where such mercy appeareth what should make the sinner doubt of finding fauour while he seeketh it with a true purpose of leauing his sinne and true faith and hearty praier I might ad herevnto the example of that theefe that was crucified at the same time with the Lord Iesus vpon his right hand to whom making his paier to Iesus in these words Lord remember me when thou coÌ„mest into thy kingdome The Lord again mâ—…de him this answere ful of most rich mercy this day thou shalt be with me in Paradice This man liuing among the people of Iudah could not be ignorant of the commandement of God forbidding theft therefore his sin was against knowledge And making a trade of theft thereby to maintaine himselfe there was no violence offred to his will but freely willingly and with choyce he followed that course and was euen a couenant seruant of sinne reaping with delight the wages of iniquitie in the spoile that he made of the inocent And yet he found fauour and had his sinne forgiuen him and entred into life Who shall then dispaire of the mercy of God Saint Ambrose calles the historie of this man â—…ulcherrimum affectandae conuersionis exemplum A most Godly example to moue men to turne to God And these examples let our afflicted sinner consider seriously They are writtâ—…n for our instruction in them hee shall espie an hole in the wall of hope which will proue a dore of mercy for him to enter if he dig by hearty paier And for the further confirmation of his hope Let our afflicted sinner know that there is only one kinde of sinne vnpardonable and he shall find the sin that he is charged withall not to be that sin therefore to be pardonable And this is no small incouragmeÌ„t to know his sin how great so euer yet to be pardonable when a sicke man vnderstandeth his disease that will be mortall to him if hee neglect it yet to be curable if he looke to it in time apply apt medicines vnto it hee will take much comfort in that knowledge thenceforth he will diligently seek for remedy And so must our afflicted sinner when he shal vnderstand his sinne to be such as may be forgiuen comfort his soule with that consideration and thenceforth diligently vse the meanes that God our Phisition prescribeth and the effect by the mercy of God wil be health peace saluation Now that sinne that is vnpardonable is called in the Scripture blasphemy against the Holy Ghost Whereof our Sauiour speaketh in these wordes saying Verily I say vnto you all sinnes shall be forgiuen vnto the children of men and blasphemies wherewith they blaspheme but he that blasphems against the Holy Ghost shall neuer haue forgiuenes but is culpable of eternall damnation Which sinne if wee consider the circumstances of the place where the Pharises are charged with it especially as that matter is recorded by Saint Mathew in his twelst
in his iudgements shall not be able to make any exception to say that in any thing hee hath erred from the streight rule of iustice And this iustice is that which in terms agreeable to our conceit is called his anger His eie therefore cannot bee deceiued in esteeming of mens sinnes I remember a good speech of Saint Ambrose to this purpose God lieth not open to passion that he should be angry seeing hee is subiect to no passion but because hee reuengeth he seemeth to be angrie to vs this seemeth because we vse to reuenge with a troubled minde So that as anger signifieth a disturbed passion of the mind troubling our vnderstanding and peruerting our iustice there is no anger there can by this Fathers iudgement no anger be in God but Gods iust reuenge wee call anger because our reuenge is mingled with anger Away therefore with this conceit that the anger of Heauen should not discerne betweene thy sinne and blasphemy against the holy-Ghost The anger of Heauen is nothing else but the iust reuenge of Heauen A second branch of thine obiection is this that though the blasphemy of the holy-Ghost be the onely sinne vnpardonable yet it is not the only sinne vnpardoned It is not the onely sinne punishable nor onely punished thine also is a sin punishable and may proue a sinne punished I confesse all this to be true what then Doth it follow that needes thou must be punished because thou maiest be punished that consequence must not be granted for then it would follow that there should bee no place for any forgiuenesse at all for sinnes are punishable and deserue eternall death To reason so were to spoile God of his honour that hee obtaineth by forgiuing sinne where of the Prophet Micah speaketh saying Who is a God like vnto thee that taketh away iniquitie and passeth by the transgression of the remnant of his heritage c. It is Gods great honour to pardon sins that are punishable And it is an intollerable iniurie offered to the riches of his grace to affirme that hee will not forgiue in mercy because hee may punish in iustice And such reasoning as this would also make false all his promises and make vaine and vnprofitable the hope of all his saints grounded vppon those promises for there is none of them that hath not committed many punishable sinnes which yet they hope shall neuer be punished Yea it would make void the passion of our Sauiour Iesus Christ and depriue him of the honour due vnto him by the saying of Iohn Baptist Behold the Lambe of God that taketh away the sinne of the world For verily euen those sinnes for which this Lambe was slaine and sacrificed and which by the vertue of that sacrifice of himselfe he taketh away are punishable sinnes sinnes deseruing the most heauy wrath of God and the most cruel torments of hell Away therefore with this idle reasoning my sins are punishable and therefore it helpeth mee nothing to heare that they are pardonable Where sin aboundeth to deserue punishment there grace aboundeth much more to remit punishment The last branch of thy obiection is this that lesse sinnes then thine and sins more easie to be excused are often punished then why not thine There is no reason that this thing should offend thee that smaller sins are punished The Creditor may see reason to forgiue to one debtor many pounds and yet not to forgiue another a few pence The punishment of hell is due to all sinners leaue God the Iudge to the freedome of his owne will to shew mercy where it pleaseth him to shew mercy and to forgiue where and what and how it pleaseth him to forgiue Little sins when men continue them and regard not to repent of them are brought to iudgement as well as great ones And great sins when men forsake them are carefull to repent of them are put out and forgotten as well as the smallest It is not the greatnesse and smallnesse of sins that makes them to be retained or remitted but it is repentance that â—…reeth from al together This is plaine by the words of Esay who hauing called for repentance that the people should cease to doe euill and learne to doe well immediatly addeth saying Come now and let vs reason together saith the Lord Though your sinnes were as crimson they shall be made white as snow though they were red like scarlet they shall be as woll Though the spots of them were neuer so foule and though the staine of them were neuer so deepe yet God will forgiue the sinne and forgiuing it he will cleanse and purge the sinner This great mercy for the forgiuenesse of most great sins is promised to repentance Where repentance is wanting the smallest sins shall bring the transgressour to iudgement but where true repentance is found the greatest sinnes shall be done away Be carefull then to turne from thy former euill waies and bring forth fruit worthy amendment of life and God will free thee from all thy sinnes And thus it appeareth that all the feare that bred this obiection first that thy sinne comes so neere that vnpardonable sinne of blasphemy against the holy-Ghost that the angrie eie of heauen can see no difference betweene them Secondly that thy sinne though pardonable yet is punishable and therefore must bee punished Thirdly that smaller sinnes then thine come to iudgement and therefore thine being greater cannot in iustice be passed by All this feare is needlesse feare and thy sinne still remaineth pardonable and thou maiest comfortably hope for and shalt assuredly obtaine forgiuenesse of thy sins if thou turne to God caâ—…lest vpon him and amendest thy waies CHAP. XVIII BVT feare which is not easily remoued proceedeth to another obiection the afflicted sinnâ—…r pleading thus against his own peace the iustice of heauen is so pure holy withall so strict soe seuere that it wil neuer suffer such sinne as mine is to passe vnpunished and the holynes of heauen is so cleane spotles and vndefiled that it will neuer suffer so vncleane a person as I am to enter into life For this I can alledge the expresse word of God and therefore am sure that my feare is not vaine the Prophet Dauid speaking to God who would soone haue checked his speech if it had not beene true saith Thou art not a God that loueth wickednes neither shall euill dwell with thee the foolish shall not stand in thy sight for thou hatest all them that worke iniquitie thou shalt destroy them that speake lies the Lord will abhorthe bluddie man and deceitfull Here is depriuation of Gods loue expulsion from dwelling with him and from standing before him here is the hatred of God in his hatred destruction threaned to them as to men abhorred of God that worke wickednes that are doers of euill that in the foolishnes of their hearts committed iniquitie that in their talke speake lies that haue
to the outward man and the other is the holy-Ghost who opening the vnderstanding and leading into all truth doth beare witnes to the inward man Now for seed we know that when it is cast into the ground it doeth not presently bring forth ripe fruit nay it doth not presently spring vp and shew it selfe but it resteth for a while in the wombe of the earth hidden from the eyes of men till conuenient time commeth and if any man in the mean time should say I see no fruit aboue the ground therefore there is no seede in the ground hee might be deceiued and the Husbandman and Gardner that had sowne the ground would censure him both of ignorance and boldnesse and time would disprooue him And as for witnesses we know that they do not speake so soone as a man is prouided of thē nor yet so soon as they appeare in publique place but being first prepared and after brought to the place where they should giue testimony they yet stay and keep silence and when the Iudge or Examiner is at leisure then they are called for and speak their knowledge And he that reasons thus there hath yet no witnesse spoken forsuch a mā therfore he hath no witnesse to speake at all for him should shew himselfe a rash man and by the timely voyce of the witnesses would be conuinced Euen so it is too much rashnesse in thee to say that because thou yet hearrest not the testimonie of the Holie-Ghost in thy heart witnessing with thy spirit that thou art the child of God therefore there is no such witnesse at al to speake when God shall appoint And because thou yet seest not the fruits of the spirit in the actions of thy life that therefore there is in thee no seed of the Spirit that may bring forth these fruits in due time Learne to haue patience wait vpon the good pleasure of God in time thou shalt see a blessed chāge heare that testimonie which yet thou hearest not and see those fruits of the Spirit which yet thou seest not And if it were as thou speakest that thou hadst not at all the Spirite as seed lying in secret and attending the time of Spring or as a witnesse prepared to speake when God shal call him fo◅th to giue his testimonie yet the Spirit that is not receiued may be receiued and shall be giuen thee if thou pray vnto God for it We know the words of the Lord Iesus Christ in the Gospel If you which are euill can giue good gifts to your children how much more shall your heauenly Father giue the holy-Ghost to them that desire him So that if there be in thee a true desire to obtaine the holy-Ghost aske and it shall be giuen thee for the Lord is more ready to giue then thou canst be to aske All that matter therefore of thy feare for that commandement of Christ that giueth leaue to ask and hope to obtaine forgiuenesse of sins that it should not belong to thee because it must be asked of them that haue God for their Father and thou thinkest him not to be thy Father because thou doest neither resemble him as yet either in the verues of thy mind or actions of thy life and thou hast not the spirit of adoption by which thou maiest cry Abba Father for thou neither seest the fruits nor feelest the testimonies of that spirit all this matter of thy feare is vaine That commandement of Christ belongeth to thee God is thy Father thou oughtest to pray vnto him for forgiuenesse thou maiest pray vnto him for forgiuenesse and if thou pray thou shalt obtaine forgiuenesse Pray therefore as Christ hath commanded thee and the obseruation of his order shall prooue thine ease CHAP. XX. OVr afflicted sinner was incouraged to pray and to hope for forgiuenesse of his sinnes not onely by the commandement of Iesus Christ which giueth leaue and hope but also and more strongly by the promise of God assuring in plaine words that it shall bee granted to him I will forgiue their iniquitie and will remember their sinnes no more But the nature of his temptation suffering no comfort to enter and abide with him armeth him with an obiection against that incouragement in this manner I know that God hath made such a liberall promise I know that he made it aduisedly vnderstanding himselfe what he promised that hee made it in truth meaning to performe faithfully as much as hee promised and that he remembers his promise for euer for time can not worke forgetfulnesse in him nor any shadow of alteration and therefore it shall be most truely and fully performed But it pertaineth not to mee for any aduantage and benefit of mine for the Prophet telleth vs it is a couenant made with the house of Israel for these are his words This shall be the couenant that I will make with the house of Israel after those dayes saith the Lord. But I am no Israelite howsoeuer you shall take the name for if you vnderstand it in the naturall signification for the children of Iacob in the twelue Tribes of Israel I am not of that kinred I am of the Gentiles And if I were naturally of the seed of Israel yet might I very well loose all lawfull challenge to that promise because Saint Paul saith All they are not Israel which are of Israel But if you take the name in the spiritual signification for a child of promise an heire of grace and a preuailer with God and in that sence was it first giuen to Iacob when he wrestled with the Angell and preuailed not letting him goe vntill hee had blessed him in this signification It doth yet much lesse agree to mee that am rather an Egyptian a Cananite an Edomite and an enimie of God rather then a preuailer with him I neuer wrestled with God by faith and praier as Iacob to preuaile with him but rather I haue wrestled with God by pride and malice as a professed aduersarie I haue bidden defiance to God in the contempt of my proud heart I haue made fierce war against God in my many sinnes striuing to preuaile against him neuer desiring to preuaile with him and thence is it that now in iustice and power hee beareth himselfe so strongly against me Therefore being no way an Israelite and that couenant wherein God promiseth to forgiue and forget sinnes being made with the house of Israel what claime can I make to that promise euen none at all The nature of this disease is very strange that turneth into poison what soeuer is applyed to it by way of medicine or at least way striueth to extinguish all the vertue of those medicines least it might bee cured But this must moue vs to haue the more compassion and to take the more paine to see if God at the last will send comfort and sauing health Thou thinkest that this promise of forgiuing and forgetting sinnes doeth
whether he did speake them spiritually and inwardly to his vnderstanding hereof they speake nothing Onely Saint Luke saith that the diuell did shew vnto Iesus the glorie of the kingdomes of the earth In the twinkling of an eie Which sure was a spirituall manner of presenting and why may we not aswell thinke that he vsed a spirituall manner of speaking but howsoeuer it was the diuels worke in thrusting those vngodly thoughts into th◅e heart is like that diuels worke that offred those sinfull motions vnto the Lord Iesus The diuell sinned therein as a tempter that would haue drawne another to wickednesse but the Lord Iesus sinned not in them while hee gaue no place vnto them neither was drawne by them to doe euill but confuted them by the scriptures those suggestions were no hurt vnto him Euen so in those thoughts thrust into thine heart the diuell sinneth in them as a tempter that would draw thee to cōmit wickednes but thou sinnest not in them if thou giue no place vnto them and suffer not thy selfe to be drawne by them to doe euill but confutest them by the scriptures Surely those thoughts if thou carry thy selfe thus shall doe no hurt to thee Againe let me remember thee to call vpon God for the assistance of his grace against those euill thoughts And to take heede of idlenes and solitarines remembring Salomons Vae soli woe vnto him that is alone And here I will also aduise the sinner which is troubled with these swarmes of euill thoughts to confer with some godly and learned Phisition and to vse his counsell for there is oft in the assault of such thoughts some mixture of some distemper in the body which he that is wise in God desireth true rest vnto his soule will not yea must not be carelesse of And whereas in the frame of thy obiection thou saist that if those thoughts be the suggestions of Sathan in thine heart then the diuell hath alreadie possession of thy heart and thou art fully in his power it is too late to thinke of deliuering thee on t of his hand This is but a false phantasie the fruit of thine owne feare without any truth in it for the diuell hath often leaue to tempt when he hath no power to ouercome Thou heardst euen now how hee had leaue to tempt the Lord Iesus in the wildernesse but he had no power to ouercome him And thou knowest the historie of Iob. The diuell had leaue to tempt him and and that was limited leaue hee was not able to touch a sheepes taile of Iobs till God permitted him and hee could not passe a step further then God allowed him and whatsoeuer he did to Iob either in his possessions or in his owne bodie yet had he no power ouer his mind to make him to blaspheme God which was the d◅uels cheefest desire whereof he had accused Iob before And thou knowest what Iesus saith of the Apostles that the diuell made suite to winnow them as wheat but hee interposed his praier for them that their faith might not faile in the most hote and violent temptation So that the diuell hath no power at all either to trouble by tempting or to hurt whom he troubleth But as God in his holy wisdome giueth him leaue Malice and desire to hurt aboundeth in that enemy but power he must obtaine at Gods hands And in thy selfe thou maiest see it plain by the very maner of thy trouble that though he haue leaue by these thoughts to tempt thee yet thou art not wholly in his power for if hee had power to hurt thee with deedes hee would not trifle the time with thee to trouble thee with thoughts for the diuell euer goeth as farre as ◅is commission extendeth in doing hurt to the sonnes of men he◅ hath no mercie and charitie to spare where he may do a mischiefe And if he had as ful possession of thee as euer hee had of any child of disobedience yet were it not therefore too late to thinke vppon and to seeke deliuerance out of his power For the Apostle saith that hee himselfe and the Ephesians to whom he writeth walked sometime according to the course of this world and after the prince that ruleth i◅ the aire euen the spirit that now worketh in the children of disobedience He sometime preuailed in Paul and the Ephesians further then to molest them with vngodly thoughts for they walked in their deedes after his course and yet they were deliuered out of his power and made the faithful seruants and obedient sonnes of God Indeed the Deuil is a strong man armed that to his vttermost power keepeth those things that hee possesseth in peace But the Lord Iesus saith in the Gospel When a stronger then hee commeth vppon him and ouercommeth him hee taketh from him al his armour wherein hee trusted and diuideth his spoiles And this stronger then Satan is our Lord Iesus Christ wholeadeth euen captiuity captiue and by suffering death in his flesh hath destroyed death as the Prophet speaketh O death I will be thy death O graue I will bee thy destruction And him also that had power of death to hurt vs withall as the Apostle saith That hee might destroy through death him that had the power of death that is the deuill And to what end hath he subdued this enemy but that hee might diuide his spoiles and set at liberty those whom he held captiue as it followeth in the same place That he might deliuer all them which for feare of death were all their life time subiect to bondage Where wee see deliuerance granted to them that the deuill had possession of and held in peace as the spoils that he had taken And the same may be seene by an other saying of the Apostle writing to Timothy Instruct them with meekenesse that are contrarie minded proning if God at any time will giue them repentance that they may know the trueth and that they may come to amendment out of the snares of the deuill which are taken of him at his will Marke it and make vse of it those whom the deuill hath taken at his pleasure are not such men in his power and whom he hath ins◅ared with the cords of ignorance and of wickednesse in the blindnesse and stubbornenesse of their hearts those God deliuereth and setteth free bringing them to the knowledge of the truth and to amendment of life And doth it by the milde instruction of Timothie that is by the word of the Gospel vnder the free ministerie whereof thou liuest happily in the bosome of the Church The power of which word if thou hearken vnto it in ouerthrowing the power of Satan and diuiding his spoiles we may yet further see by that that is written in the Gospell The Lord Iesus sent forth seuenty Disciples to preach the Gospel sending them two and two together and after their ministerie was fulfilled the Seauentie returned
rich Widdow how to pray vnto God among other words hee hâ—…th this saying 〈◊〉 hoc negocium plus gemitibus 〈◊〉 sermonibus agitur plus fletiâ—…quam â—…fatu This businesse of praier for the most part is performed rather with gronings then with words with weeping then with speech Let God therfore heare thy sighes and grones let him see thy teares when thou canst not shew him thy desire in words water thy couch with teares as did the Prophet and God will gather vp and put euery drop into his bottell thus doing when thou thinkest that thou hast not praied thou hast praied most powerfully For as Saint Ierâ—…mi saith Oratio deum lenit lacrâ—…na cogit Praier gently moueth God teares forcibly compell him He is allured as it were and won with the words of praier to heare vs but with the teares of a contrite heart he is drawen and inforced to heare and helpe where otherwise hee would not And in this affliction growing vpon thy heart because thou knowest not how to pray heare a notable comfort that the Apostle giues thee saying The spirit helpeth our infirmities for wee know not how to pray as wee ought but the spirit it selfe maketh request for vs with sighes that cannot be expressed Where thinâ—… owne strength and wisdome faileth in this seruice of praying vnto God there the wisdome and power of Gods spirit kindletâ—… in thee strong desires and earnest longings after the mercy of God And the meaning of those desires and longings God perfectly vnderstandeth and needs not to bee informed by thy words So 〈◊〉 though thou canst not pray as thou â—…oghtest to doe yet that seruice goeth forward well while thou hartily desirest Gods fauour Of which desire in thee â—…ere needeth no other argument but â—…en the griefe of thine owne heart seeing in thy sin cause of Gods displeasâ—…re and that other thoughts come into thine heart when thou bendest thy selfe to pray maruaile not at it neither therefore be so farre discomforted that thou shouldest giue ouer praying but 〈◊〉 the more to pray and to watch thereunto in the attendance of thy thoughts and lift vp thine heart vnto God and keepe it with all thy care looking still to him These thoughts of thine heart partly arise from thine owne weaknesse and corruption that art more fit for any thing then to attend with setâ—…ed reuerence vpon God And partly they are mustered together and thrust â—…o vnseasonably into thine heart by the wicked enimy that would not haue thee pray because he knoweth that the mercy of God is most easily obtained by harty and constant praier therefore hee seekes to hinder thee in that businesse that thy mind being occupied about other cogitations thou might est let fâ—…ll to the ground the petitions that thou are offering vnto God but the more hee seeketh to trouble thee the more earnest be thou in praier remembring that saying of our blessed Sauiour giuen for a warning to his Discipâ—…es Wateâ—… and pray that yee enter not into temptation Lastly hee is offended and discouraged in his praying by an intruded answer that offereth it selfe presently after his praier and sometime before his praier be either ended or begun not suffering him to wait patiently vpon God and to hope in him and this intruded answer is alwaies vncomfortable It comes euer in the negatiue and â—…pulsiue forme whatsoeuer hee hath praied for or intendes to pray for it tels him he shall not haue he cannot haue hee iâ—… not worthy to haue hee must not looke to haue the iustice of God will neuer grant it vnto him Which answer is nothing else but if I may so speake the smoke of those fiery dartes of Sathan wherby he hath set the poore mans conscience in combustion bringing his sins â—…o remembrance setting before him the â—…ath of God kindled by those sinnes 〈◊〉 from hence extracting and drawing this heauy conclusion looke for no â—…rcy where thou hast deserued so â—…ch wrath It is no other then a very 〈◊〉 of his disease the fruit of his owne 〈◊〉 ouer hastily answering himselfe â—…ot â—…arying to receiue answer of God tâ—…s he must take especial heed off that for as much as hee maketh praier to God and not to himselfe he waite for his answer from God and receiue none from himselfe and if his heart will be foolish to suffer any such vncomfortable answer vnto him that hee reiect it and wait on the hand of heauen About this point the sonnes of men erâ—…e very dangerously and faile in extremities and few or â—…one can keepe the right meane to expect and receiue their answer from God While men liue carelesly in sinne and prouoke God euery day if they chance to offer any petition to heauen or by aâ—…y meanes be occasioned to thinke vpon answer of their hopes from heauen they euer boldly answer themselues with promise of all prosperity though in iustice it cannot be like vnto the man whom God complaineth of saying that Hearing the words of the curse blesseth himselfe in his heart saying I shall haue peace though I walk according to the stubbornnesse of mine owne heart God giues no such answer to such men It followeth in the same place The Lord will not be mercifull vnto him Blessings belong to them that feare God not to them that conteâ—…ne him He that inqul reth for Gods will reuealed in his word shall finde another answer belonging to the petitions and hopes of such men The threatnings of Gods iudgemeÌ„ts are all denounced against them as in the fore-remembred place of Deuteronomy The wrath of the Lord and his lealousie shall smoke against that man and euery curse that is written in this booke shall light vpon him and the Lord shall put out his name from vnder heauen On the other side when men are humbled in the sight of their sins and haue great remorse in their hearts if they powre out any sighes and grones vnto God in their praier and by any meanes be occasioned to thinke vpon answer of their desires from heauen they euer fearefully answer themselues like those men spoken of by the Prophet Ezechil that say If our transgressions and our sins bee vpon 〈◊〉 and we are consumed because of them 〈◊〉 shall we then liue That is our sins deseruing death and those being now â—…id to our charge and the hand of God being heauy vpon vs for them there is no hope of life God giues no such answer to contrite hearts and to humbled spirits he doth not so reiect the deiected man He that inquireth for Gods will reuealed in his word shall finde another answer of comfort and health appointed for them the promises of mercy runne all vpon their side The Prophet Moses speaketh these words vnto the people When thou art in tribulation and all these things are come vpon thee at the length if thou returne to 〈◊〉 Lord thy God and bee obedient to his voice for the Lord thy
God is a mercifull God he will not forsake thee neither destroy thee nor forget the couenant of thy fathers which hee sware vnto them Vnto this I might ad many promises of like nature assuring health and comfor vnto humbled spirits that seekâ—… mercy at the hands of God with teares and sigheâ—… and grones their hearts refusing to take ioy and delight in any thing till they may recouer againe Gods fauour and once againe see the light of his countenance Dauid commendeth God by this gracious propertie of comforting such deiected creatures saying The Lord vpholdeth all that fall and lifteth vp all that are readie to fall And in another place He healeth those that are broken in heart and bindeth vp their sores Pray thou therefore vnto God in the name of Iesus Christ and pray with comfort of heart and when thou hast made request vnto God accept no answere but from God First hee answereth comfortably in his word to all such as thou art comming vnto him With that first answere appease thy troubled minde till God in his rich mercy by his deed of deliuerance giue thee a further answer Obserue these rules and if thou wert at this present in as bad taking as the Ephejians were at the first of whom Paul speaketh 〈◊〉 Yeâ—… were at that time without Christ 〈◊〉 were alines from the commonwealth of 〈◊〉 and were strangers from the coueâ—… of promise and had no hope and were 〈◊〉 God in the world Yet thou shalt â—…ortly become as they became afterward of 〈◊〉 〈◊〉 is said in the next â—…ords But now in Christ Iesus yee which 〈◊〉 were farâ—… of are made neare by the 〈◊〉 of Christ. And a little after Yee are no more strangers and foreners but Citizens with the saints and all the houshold of God and are built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the cheefe corner stone Here iâ—… a change worthy to be obserued they which were without God without Christ without hope and strangers from the communion of Saints are made the sonnes of God the Disciples of Christ the heires of the promises and Citizens of heauen filled with all hope grounded vpon that foundation of trueth against which the gates of hell shall neâ—…er preuaile Put away therefore all these offences the Lord is thy God his eare will harken vnto thee Iesus Christ is thy mediator pray in his name the promises of God in him are Yea and Amen thou shalt find them in the scriptures And when thou knowest not to pray powre out thy heart vnto God in sigheâ—… and teares and grones repell wandring thoughts when thou praiest and lift vp thy mind vnto God 〈◊〉 trust in him when thou hast praied waiting patiently for his answere These things doe with all cheerefulnes as thou art able and the God of peace shall send thee peace CHAP. XXVI YET is not the mind quiet nor indeed can be till God bring the temptation to an issue remoue his burden In the meane time though he cannot charge himselfe out of any reason yet hee ceaseth not to charge himselfe out of feare and saith that this condition is not doubtfull and questionable whether hee may obtaine mercy or no if it were no worse there were some hope but his condition is certainly euill miserable for saith he I am forsaken of God I am a lost child the very sonne of perdition and I am a reprobate a far more vile sinner then many reprobates and therefore you labour in vaine that offer comfort to me and that take so much paine to answere my obiections you may well deuise answers before me and other men but they are vnanswerable before the iudgement seate of God where I must appeare for my sinne Ah Lord God whereof thou knowest we be made thou vnderstandest that we are but dust wilt thou permit so weak creatures to be assaulted with so strong â—…tion yea Lord thou wilt to thy glory thou wilt that thy power may be made perfect through weaknes and that the sufficiencie of thy grace may be knowne by helping that thou maist be found worthy of that honorable name that the Apostle giues thee calling thee The father of mercies and God of all comfort Helpe therefore with thy mercy helpe with thy comfort instruct me to speake thereof and giue to this afflicted sinâ—…er the powerfull feeling thereof to whoÌ„ now I turne my speech in thy name In this temptation I hope the deuill hath spit his last poison If this brunt may be indured and ouercome I hope peace wil grow speedily by the blessing of the God of peace And for answer vnto this obiection first I say That if these words had beene spoken by the Lord himselfe I would haue stood astonished at the hearing of so fearefull a sentence I would haue kept silence for reuerence of the speaker and without reply I would haue laied my hand vpon my mouth and haue glorified God in his iudgements I would haue said vnto him as Iob said Behold I am vile what shall I answer thee I will lay my hand vpon my mouth once haue I spoken but I will answer no more yea twise but I will proceed no further But I doe vnderstand from whence these words doe come from thence I take vnto me comfort of replying for I find them to arise out of that soile that breedeth errors and lies Therefore they are subiect to exception Thou thy selfe art in mine eares the immediate speaker and against thee and this speech of thine I haue iust exception First the thing whereof thou presumest to pronounce is a thing exempted from mans iudgement and whereof no man hath leaue to pronounce till God by some euident tokens doe manifest his owne purpose Three things there are saith one which are exempt from mans iudgement The first is the word of God what hee hath spoken that must stand man hath no power to iudge it otherwise then in humilitie to reuerence it The second thing is Gods eternal counsell which is onely knowne vnto himselfe And no mâ—…n can say it is thus or thus vntill God by his apparant worke do manifest it The third thing is the reprobation of particular men whereof no man is able to pronounce nor indeed ought to iudge either himselfe or any other to be of that number God saueth and condemneth whom he will not whom we assigne and nominate Oft times they are vile in the sight of God whom wee approue and honour and oft times they are honourable and precious in Gods eies whom we thinke meanly of Paul saith of him He hath mercie on whom he will and whom he will he hardeneth It resteth wholy in the will of God and it is not as we fancie thinke or iudge Of euery particular man the same Apostle saith Hee standeth or falleth to his owne Master that is as God our Maister shall be
pleased either to shew mercie or to execute iudgement so shall euery man stand or fall escape or perish not as either he himselfe or any other shall iudge and pronounce of him Therefore this point of particular reprobation being exempted from mans iudgement for God sheweth mercie and giueth faith and repentance at his pleasure euen while the thiefe hangeth on the tree â—…ust exception lieth against this vnkind obiection Secondly if the matter were such as man might iudge and pronounce of yet I may without offence if I see reason for it deny to credit thy words because as all men are so art thou when thou art in best tune apt to be deceiued and prone to receiue imbrace and deliuer a liâ—… Dauid hath these words in one of the Psalmes I said in my feare all men are liers And what the Prophet spake in feare that the Apostle Saint Paul without feare and in a freer mind hath confirmed saying Let God be true and euerie man a liar as it is written And I am not bound to keepe silence to euerie word that comes from the mouth of a liar when I haue reason to think otherwise then he speaketh as I haue at this time to think otherwise then thou speakest Thirdly and lastly I haue at this time iust cause of exception against thy words because thy present disease thy disquietnes of mind thy feare that thou art in trouble both thy vnderstanding and speech that thou canst neither apprehend things as they are nor pronounce them as thou vnderstandest them And thou laborest vnder a temptation directly bent against thy faith perswading thee those things that are preiudiciall to thy soule And out of some violent fit of that temptation thou makest this vnkind obiection against thy selfe Thus in regard of thee that art the immediat speaker in mine eares I haue iust libertie to reply against this obiection But howsoeuer thou art in mine â—…are the immediate speaker yet in my vnderstanding the words of this obiection haue another a more remote and a more dangerous author The Spirit of GOD which is the Spirite of trueth and leadeth into all trueth is called in the Scripture a Comforter When the Comforter shall come whom I will send vnto you from the Father euen the spirit of truth which proceedeth of the Father he shall testifie of 〈◊〉 This spake the Lord Iesus calling 〈◊〉 Holy-ghost which is the spirit of trueth a comforter But the wordes of this obiection sound not like the words of a Comforter therefore I cannot iudge them to be the words of that spirit that is the spirit of trueth But there is another spirit that as the Lord Iesus saith abode not in the trueth because there is no truth in him when hee speaketh a lie then speaketh he of his owne for he is a liar and the father thereof To that spirit is the name of Satan giuen which signifieth an aduersarie because hee seeketh our hurt and in all things dealeth with vs as a sworne aduersarie of whom vnder the name of an aduersarie Saint Peter warnes vs to take heede saying Your aduersarie the diuell as a roaring lion walketh about seeking whom he may denoure whom resist stedfast in the faith And the words of this obiection were neuer put into thy mouth by any friend And they plaiâ—…ly shew an aduersarie euen that aduersary to be their author and suggester who being himselfe eternally forsaken of God vtterly lost without hope of redemption and a reprobate Angell bound in euerlasting chaines vnder darkenesse vnto the iudgement of the last day would make thee beleeue that thou also art forsaken lost and reprobate in like manner as himselfe Now such an one a lier and an aduersarie being the prompter of these fearefull things vnto thine heart thou oughtest not to giue any the least credite vnto them much lesse to maintaine them against thy selfe He being a lying spirit pietie doth teach thee not to beleeue him and being an aduersarie wisedome if thou haueany persuades to distrust him And both froÌ„ thee the speaker and from him the author of this vngodly obiection I haue much confidence and am much imboldened to make replie And against thy vncharitable affirmation saying I am forsaken I am lost I am a reprobate I will oppose a more charitable negation and say thou art not forsaken thou art not lost thou art not a reprobate And I will see how I can maintaine my saying and ouerthrow thiâ—…e that thou maiest not be ouerthrowne First thou saiest thou art forsaken If by this speech thou meanest that now for the present God hauing laied trouble vpon thee withdraweth his assisting power and hand from thee and leaueth thee vnder the crosse to cry and grone and to take notice of thy infirmitie in this sense I grant thou maiest bee forsaken But this is a temporary forsaking it is not a finall forsaking And to them that aâ—…e so forsaken God after in his time returneth with saluation there is hope for them Hereof let this be an argument vnto thee that the best seruants of God are in this manner forsaken oft times and feele themselues so to be and complaine heauily for it and yet after obtaine helpe So was it with Dauid when he said My God my God why hast thou forsaken mee and art so far from my health and from the words of my roaring If wee should say that these words were words of feare rather then of truth it might be with shew of reason maintained for God was not so far departed from hâ—…m as he feared but grant that they were words of truth and that God was indeed departed from Dauid and had forsaken him did not God returne againe vnto him and had not hee euen then hope of Gods returne did not God receiue him again into his protection and helpe him and had not hee euen then hope of such helpe from God that he had such hope of Gods returne to his helpe hee declareth by his praier vnto God continued in the same Psalme where he saith Be not thou far of O Lord my strength hasten to helpe me Hee that could thus pray wanted not hope of Gods returne to his helpe though hee were for the present forsaken And that God did returne vnto him and helpe him according to that hope of his hee also declareth in that Psalme speaking of himselfe though he vseth the third person as if hee had spoken of others Hee hath not despised nor abhorred the affliction of the poore neither hath he hid his face from him but when he called vpon him he heard So that though he were forsaken it was but for a time when the Lord was pleased for the exercise of the Prophets faith to hide his face from him The Prophet by his praier quickly found him out where he was hidden and at the crie of that praier he heard and came forth to his succour I might heere adde the example
of our Sauiour Iesus Christ who hanging vpon the crosse and being vnder the same temptation for other mens sins which thou art vnder for thine owne sinnes vsed the same words that Dauid did saying My God my God why hast thou forsaken mee I intreat this afflicted sinnet hearing the sonne of God complaine that he was forsaken of his father to tell mee his opinion whether he thinkes he was forsaken eternally or was forsaken onely for a time and whether after this forsaking God did not returne vnto him and deliuer him from all his feare If hee should answer that he thinkes hee was eternally forsaken and that God â—…turned not to deliuer him and that he was neuer deliuered from his feare it â—…ere an absurd answer For the history is plaine and cleare that though he were forsaken vnto the death and lest vnto the will of his enemies and sealed vp in his graue yet as the Prophet in his person had spoken to God before saying Thou wilt not leaue my soule in the graue â—…ither wilt thou suffer thy holy one to see corruption So God dealt with him hee was not left in the graue hee did not see corruption for on the third day God raised him vp again to life Forty daies after that hee ascended vp into heauen euen with his body and now in all fulnesse of glory and maiesty he sitteth at the right hand of God So that his folly would fully bewray it selfe if he should answer that Iesus was eternally forsaken and that God returned not to deliuer him from his feare And if hee answer as truth will compell him that he was forsaken onely for a time and after inioyed againe and still inioyeth the fauour of his father then it will follow by his owne confession that all that are forsaken are not eternally forsaken and some are onely left for a time to be tried exercised and humbled and after triall taken of their faith after patience perfected and true humility wrought in them hee that had forsaken them doth gather them againe into his lap he that had left them to themselues doth again receiue them into his charge And why then may not our sinner that crieth out thus that he is forsaken of God suppose himselfe to be onely forsaken for a time And if our sinner complayning that hee is forsaken thinketh otherwise as namely that God hath forsaken him for euer I answer him first that he speaketh foolishly and out of ignorant feare that being a matter of Gods secret counsel where of it is not possible that he should haue certaine knowledge that hath not so much knowledge as hee should of Gods reuealed will Let him goe first and make himselfe better acquainted with Gods reuealed will let him study to learne and know the promises the threatnings the precepts and rules contained in Gods word And as for the secret counsell of the Lord so much as concerneth him to vnderstand God â—…ill in time by his worke make knowen â—…nto him In the meane time let him learne to keepe silence that hath no certaine knowledge of the thing whereof he presumeth to pronounce Secondly I say vnto him that the â—…nner of his temptation argueth and concludeth against his owne saying that hee is not forsaken for euer For if God had purposed to forsake him for 〈◊〉 hee would not haue laied vpon him this temptation to make him thereby to see his sinne and the danger that his sinne bringeth him into for the sight of these things is a very ready way to repentance for it maketh a man to bee truly displeased with his sinne and it â—…aketh him restlesly carefull and desirous to winde himselfe out of the danger and it doth awake him with a witnesse out of his old security But rather if the Lord had intended his eternall reâ—…ection hee would haue rocked him asleep in his security with continual prosperity and much peace after the manner of the world that he might haue had no cause to feare sinne so long as the prodigall sonnes prosperity lasted hee neuer thought of returning home to his fathers house That surely is the way to scale vp sinners in their security and to keepe them from all thought or all desire or at least from all resolution with speede for to leaue sinne And so vseth God to deale with them whom hee forsaketh for euer As Iob obserued saying vnto God Wherfore doe the wicked liue and wax old and grow in wealth their seed is established in their sight with them and their generation before their eies Marke in the next words what followeth Their houses are peaceable without feare and the rod of God is not vpon them They are not troubled with any temptation like thine Their Bullocke gendereth and faileth not their Cow calueth and casteth not her Calfe They send forth their children like sheepe and their sonnes dance They take the Tabret and Harpe and reioyce in the sound of the Organs They spend their daies in wealth and suddenly goe downe to the graue Thus for the most part God dealeth with them whom he meaneth to forsake for euer And this continuall prosperity most kindly locketh vp all the powers of their soule in security as in a dead sleepe that they neuer intend repentance but are confirmed in their sinne and in the contempt of God As Iob in the same place noteth in the very next words saying They say also vnto God depart from vs wee desire not the knowledge of thy waies who is the almighty that wee should serue him and what profit shall we haue if wee should pray vnto him Thus continuall prosperity shuttâ—…th vp the heart in security and bringâ—…th the wicked asleepe in sinne whereas no temptation that can come vnto a man doth so kindly waken the heart and open the eies of a sinner to see his sinne to hate his sinne to forsake his sinne to turne to God and to seeke pardon by repentance as doth this tentatiâ—… of thine Thinke rather that God is gâ—…thering thee to himselfe and laies this burden vpon thee to stay thee from râ—…nning still from him then that hee hath eternally forsaken thee But against this fearefull perswasion oâ—… finall forsaking the best of all arguments is the gracious maner of the Lords merciful dealing with his people whom yet hee dealeth withall no lesse sharply then he hath now dealt with thee The Prophet Esayâ—… sets downe that manner of the Lords dealing and deliuers it in the words of Gâ—…d himself saying For a litlâ—… while haue I forsaken thee but with great compassion will I gather thee For a moment in mine anger I hid my face from thee for a little season but with euerlasting mercy haue I had compassion on thee saith the Lord thy redemer This is Gods manner these are his owne words Now let vs compare thy words with these words of God and see how neare thou comest to his truth I hou saist God hath forsaken
the night before Then Dauid seeing that this deuice would not helpe him resolued vpon a more wicked and cruell course and sends Vriah to the Campe and writes by him to Ioab the Generall that hee should place Uriah in the forefront of the battell and in the time of danger should with-draw all helpe from him and leaue him alone in the middest of the enemies that he might be smitten and die by their hands And this commandement was by Ioab fulfilled at the next assault made vpon the City Rabbah Vriah was there slaine Then was his wife a widdow and free from all men and Dauid takes her home to him and shee became his wife And thus he couered the shame of his first sinne with a second as bad if not much worse And what honest man that knoweth how he ought to keepe his vessell in holinesse and honour and not in the lust of concupiscence as the Gentiles doe which know not God can frame any reasonable excuse for his adultery And what sober man that hath learned to walke honestly as in the day time not in surfeting and drunkennesse can excuse his fact in making Uriah drunke and what charitable man that tendereth the life of his neighbour and knowes Gods ordinance that he that sheddeth mans bloud by man shall his bloud be shed can by any good words extenuate the sinne of his rraiterous murder It may be that wantons that riotous persons and bloudy-minded-mercilesse men will say it was brauely done but no man of continency of temperancy and of charity can excuse him Surely the sinne of Saul and Dauid compared together it appeareth to vs that Dauid sinned more vilely then Saul in the act of their disobedience howsoeuer for the heart yeelding to sin much may be said for Dauid that cannot be said for Saul Which difference of their hearts appeared presently when they were put in mind of their disobedience by the Prophets Samuel and Nathan For when Saul was challenged by these words of Samuel Wherefore hast thou not obe◅ed the voice of the Lord but hast turned to the pray and hast done wickedly in the sight of the Lord He denied the fact maintained his deniall with argument and lastly being inforced to confesse himselfe a transgressour yet hee did it faintly and neuer repented But assoone as Nathan had said vnto Dauid Wherefore hast thou despised the commandement of the Lord to doe euill in his sight thou hast killed Variah the Hittite with the sword hast taken his wife to be thy wife and hast slaine him with the sword of the childrē of Ammon He confessed it freely grew into displeasure with himselfe for it and heartily repented making his humble praier vnto God for forgiuenes thereupon penned the one fiftieth Psalme in testimonie of his repentance his heart was not so wicked as was the heart of Saul but in the outward face his sinne to the eies of the world was more vile then the sinne of Saul Shall Dauid therefore say I am a reprobate for I haue sinned more vilely then Saul that was a reprobate this were first to step too presumptuously into to the throne of Gods iudgement Secondly it were to be vnthankfull vnto God for that faithfull and most constant loue of his that euen with such sinnes was not extingushed Thirdly it were to be vnkind and iniurious to his owne soule denying vnto himselfe the hope comfort that he might and ought to seeke in the infinite mercy of God therefore though our afflicted sinner haue sinned more vilely then many reprobates it followeth not that hee himselfe must therefore be a reprobate and though they that be reprobates doe by their sinnes after committed deserue the damnation whereunto by the decree of reprobation they are appointed yet hee and others committing sinnes worthy of condemnation are not therefore to be iudged reprobates and his sinne though grieuous as he affirmeth it truely to be is no signe nor euidence of reprobation Secondly hee alledgeth the wrath of God now heauie vpon him for his sinne to be another euidence of his reprobation which likewise must not be granted For if this should bee a true rule that wheresoeuer Gods iust wrath falleth vpon men for their sins they vpon whom this wrath falleth should be reprobates then would these great absurdities follow First that all that suffer with Christ in this world should be reprobates For there is no calamitie that falleth vpon men in bearing whereof they become sufferers but it falleth vpon them for their sinnes And the calamitie so falling is a stroke of Gods wrath For the first thing that the calamities that make vs sufferers fall vpon vs for our sinnes the words of Ieremie are plain saying Wherfore is the liuing man sorrowfull man suffereth for his sin we suffer no calamitie but our sinnes deseruing more hath brought that vpon vs. And for the second thing that the same calamitie comming vpon vs for our sinnes is a stroke of the wrath of God that is of his holines abhorring sin of his iustice correcting for sin appears by the words of the Prophet Micha speaking thus of God Hee retaineth not his wrath for euer because mercy pleaseth him he will turne againe and haue compassion vpon vs he will subdue our iniquities and cast all their sinnes into the bottome of the sea That is for a while he punisheth in wrath the sinnes of his people and after some short affliction indured he forgiueth their sinnes and receiueth them againe into fauour In that saying of the Prophet the worke of God in laying calamitie vpon his seruants for their sinnes is called his wrath So that all the euils that fall vpon men which suffer with Christ in this world come vpon them for their sinnes and are the stroke of Gods wrath against sinne not to destroy but to correct therefore if it were a true rule which our afflicted sinner speaketh that where Gods wrath falleth vpon men for their sinnes that wrath should be an euidence of the reprobation of the person vpon which it is fallen then those men which suffer with Christ in this world should bee reprobates which is most absurd and vntrue for that suffering is rather an euidence of their election vnto saluation because it is written It is a true saying for if we be dead with Christ wee shall liue with him if we suffer wee shall also raigne with him But no reprobate shall reigne with Christ that is the blessed prefermēt of them onely that are the elect of God Secondly if all that beare the wrath of God for sinne were reprobates and that wrath an euidence of their reprobation then this absurditie would follow that God should neuer bee displeased with his elect whatsoeuer they doe should neuer lay any iudgement vpon them that might be interpreted to be an euidence of his wrath and iust displeasure against their sinnes Whereas the contrary is most
true and God often lets his wrath fall heauily vpon his elect for their sinnes To that end heare the words of Gods Church speaking to the malignant company of her enemies that reioice at her trouble I will look vnto the Lord I will wait for God my Sauiour my God will heare me Reioice not against me O mine enemie though I fall I shall arise when I shall sit in darknes the Lord shall be alight vnto me I will beare the wrath of the Lord because I haue sinned against him vntill he plead my cause and execute iudgment for mee then will hee bring mee forth vnto the light I shall see his righteousnes The Church confesseth that she bare the wrath of God shee confesseth that that wrath fell vpon her for her sinnes and therefore promiseth to beare it patiently because she bare it iustly and she takes not that wrath of God for any euidence of reprobation neither ceaseth to esteeme her selfe the chosen of the Lord that shall inherit his fauour And therefore she exerciseth her faith in looking vp vnto the Lord and out of faith promiseth her selfe all gratious respect with God in her praiers shewes her selfe rich in hope that God himselfe will in due time plead her cause and bring her out of the darknes of her trouble into the light of ioy and so magnifie his loue and fauour to her that her aduersarie the malignant congregation shal be ashamed Therefore certainly God doeth often let his wrath fall vpon the elect for their sinnes and the manifest strokes of Gods wrath cannot bee said to be infallible euidences and signes of reprobation as our afflicted sinner affirmeth to his owne great hurt And if hapily vpon hearing of these things thus spoken his diseased mind should begin to cauill and to say that if other iudgements and strokes of Gods wrath be not euidences of reprobation yet that iudgement and stroke of wrath that is fallen vpon him is a plaine euidence of reprobation his iudgement being accusing thoughts a wounded conseience the most heauie of all Gods iudgements whereof Salomon saith A wounded spirit who can beare it For that stroke is the beginning of intolerable punishment it is the very gate of hâ—…ll iâ—… is that worme that shall liue euer in the bosome of the damned it is euen no other then hell vpon earth And why shold God set a mans sinnes against him in so terrible a manner as hee doeth in this temptation but because his meaning is to condemne vs for our sinnes aforehand to let vs see that hee shall doe it most iustly our sinnes being so many and solothsome against this cauill and for the remouing of this offence from his heart I will adde this vnto that that hath been already spoken that God doeth lay euen this particular stroke of his wrath namely a wounded conscience in the sight of sinnes vpon his elect and therefore that wrath is no euidence of reprobation The prophet Dauid bore this stroke of Gods wrath whereof he speaketh thus Thine arrowes haue light vpon 〈◊〉 and thine handlyeth vpon me there is nothing sound in my flesh because of thine anger neither is there rest in my bones by reason of my sinnes for mine iniquities are gone ouer my head and as a weighty burden they are too heauie for me Here was a stroke of the wrath of God fot he complaineth that Gods hand was heauie vpon him and that Gods arrowes had pierced him and it was not a weake stroke or slight touch but forcible and fearefull so that it made the whole man languish and for the anguish of his soule his body also was consumed and oppressed with paine and feeblenes so that neither in his flesh nor in his bones remained any soundnes And what stroke of Gods wrath was it but euen this particular stroke of accusing thoughts and of a wounded conscience by reason of sinnes that were so heauie a burdthen that the vexation of them was his consumption and was Dauid vpon whom this stroke of wrath fell was hee a reprobate if he were he was such a reprobate as the Lord Iesus Christ was and no other nor otherwise whom the builders refused cast aside as vnfit for the building but God made him the cheefe corner stone as Peter saith This is the stone cast aside of you builders which is become the head of the corner So in the kingdome of Israel Saul Doeg and other busie doers despised and cast aside the sonne os Ishai but God did chuse him to build the kingdome of Israel This therefore is most certaine that euen this stroke of Gods wrath when hee setteth our sinnes in order against vs is no more a signe of reprobation then any other stroke of Gods wrath whatsoeuer This part therefore of his obiection when he calleth himselfe a reprobate is a bold and desperate speech wherein he shews himselfe presumptuous against GOD and vncharitable against himselfe and whether he be a reprobate or not hee ought not to pronounce himselfe to be one the name of reprobation hauing reference vnto the vnknowne and secret counsell of God not vnto the knowne and manifest sinne of man And though our sinnes deserue reprobation Gods wrath falleth vpon them that are reprobate yet neither the sinne that wee are guiltie of nor the wrath that is fallen vpon vs for that sinne though it be this particular stroke of a wounded conscience can be said to be arguments of reprobation And whereas he saith that we deuise answers to his obiections that cary shew of strength among men but those his obictions are vnanswerable before God and our deuised answers before him will be of no vertue Let him know that the answers which wee haue made to his obiections are all grounded vpon the word of God by which word hee shall iudge all men and all the causes of all men As the Lord Iesus saith The word that I haue spoken it shall iudge in the last day And therefore our answers being grounded vpon that word shall stand as rules of trueth before the iudgement seat of God when all the obiections that he hath made growing onely from feare and from a weake heart distempered with a temptation of vnbeleefe shal be found to bee of no force And with this assurance of the sufficiencie of our answers wee waite to heare what he can further obiect why he may not hope for the forgiuenes of pardonable sins seeing Iesus Christ by his commandement hath giuen him leaue to aske forgiuenes of sinnes and God the father of our Lord Iesus hath promised to grant forgiuenes of sinnes as hath before out of the word of God beene truely declared CHAP. XXVII A Fresh assault this afflicted sinner maketh vpon vs and against himselfe for this fierie dart is not easily quenched And againe he obiecteth most vnkindly saying My sinne deserueth death and I must die I haue wronged the Lord of life
confession of thine vnworthines therein we all Gods children wil ioine with thee and euery man confesse that wee are not worthy of the least of Gods mercies because we haue beene vnthankefull for the comfort that wee haue reaped by them and haue also beene vnfaithfull not improueing them to the praise of God we will say with Iacob vnto God I am not worthy of the least of all the mercies and all the trueth which thou hast shewed vnto thy seruant We will confesse vnto Christ with the Centurion and say I am not worthy that thou shouldest come vnder my roofe And with the prodigall childe priuie to his owne riotous courses we will say to God as he said to his father Father I haue sinned against heauen and before thee and am no more worthy to be called thy sonne If vnthankefulnes can make thee vnworthy we cannot be worthy that haue beene as vnthankefull and if vnfaithfulnes can make thee vnworthy wee must stand by thee and confesse as much against our selues if any mans sinne may make him vnworthy then are wee as vnworthy as any man for wee also haue sinned and iustly displeased our God But the error is in this that because thou doest iudge thy selfe vnworthy of the good giftes of God therefore thou shouldest forbeare to vse them alas what should become of the creatures of God if all should forbeare to vse his guiftes that are vnworthy of his guiftes This must needes produce a generall decay of all Gods creatures Vnderstand therefore these things following First God doeth allow his blessings not to the worthy onely but to the vnworthy also Of him the Prophet saith The Lord is good vnto all and his mercies are ouer all his workes Because the creatures are the worke of his hands therefore without regard whether they be worthy or not worthy hee will extend his mercy vnto them Of him the Lord Iesus saith He maketh his Sunne to arise vpon the euill and the good and sendeth raine on the iust vniust God is not ignorant either of the worthines of the good and iust or of the vnworthines of the euill and vniust but hee regardeth the necessities of all and therefore because their grounds equally haue neede in time of droght of the dew of heauen and in time of winters cold of the refreshing warmth of the sunne therefore he giues the heate of the sunne and moisture of his clowdes to make all their groundes fruitefull be the owners of those groundes good or euill yet hee will bee good vnto them Secondly those men that haue in iudgement found and acknowledge their owne vnworthines yet in their necessities haue made suite vnto God for those good things which they wanted and haue thankefully receiued and cheerefully vsed the good things that God sent them Iacob that acknowledged his vnworthines euen then made request vnto God for his mercy to bee shewed him saying I pray thee deliuer mee from the hand of my brother from the hand of Esaâ—… for I feare him least he will come and smile mee and the mother vpon the children for thou saidst I will surely doe thee good and make thy seede as the sand of the sea c. Hee earnestly craueth grace and mercy at Gods hands and that he may obtaine what he desireth he is bold to remember vnto God his gracious promise and he doeth all this euen when hee had in the same praâ—…er ackdowledged his vnworthines The Centâ—…rion that held himselfe so vile that he was not worthy to receiue Christ into his house yet euen then intreated mercy at his hand for his seruant saying Speake the word onely and my seruant shal be healed And his faithfull praier found fauour for his seruant was healed yea that prodigall child that is the patterne of all penâ—…tent sinners when hee did acknowledge his vnworthines yet euen then he made request for his fathers louing fauour saying Make me as one of thy hired seruants And his praier was heard himselfe was â—…eceiued into grace and hee obtained at his fathers hand whatsoeuer blessing a sonne might looke for so that neuer any well aduised childe of man howsoeuer â—…nowing himselfe vnworthy of the loue â—…nd mercies of God did yet either reâ—… to vse them when God did grant them or to intreat God for them when 〈◊〉 felt want of them Thirdly the good blessings of God by him giuen vnto vs are therefore giuen that wee should vse them that by the vse of them wee being refreshed 〈◊〉 see therein the fatherly â—…are of God for vs and his continuall â—…ountie and loue to vs and might so be â—…oued to giue him thankes and to trust in his mercy and being so giuen they ought not to be refused yea they canâ—…ot without our great sinne be refused for in refusing them we refuse God and the free offer of his mercy that he giueth his blessings to be vsed of vs Saint Paul teacheth vs saying Trust not in vncertaine riches but in the liuing God which giueth vs ubundantly all things to inioy He giueth all things he giueth all things abundantly and hee giueth that aboundance to be vsed and inioied Therefore doeth the Prophet Dauid say Hee causeth grasse to grow for the cattell and herbe for the vse of man that he may bring forth bread out of the earth and wine that maketh glad the heart of man and oâ—…e to make the face to shine and bread that strengtheneth mans heart All this increase of Gods blessings the Prophet affirmeth to be giuen for mans vse and also in some sort limiteth that vse shewing vs what good God intendeth that wee should reape of his guiftes and hee intendeth his owne praise in this bountifull giuing of his blessings And therefore is it that Saint Paul at Listra commendeth to those gentiles the God that made the heauen earth commending him by his bountie in giuing those things so to make his goodnes knowen And therefore he speaketh thus of him He left not himselfe without witnes in that he did good and gaue vs raine from heauen and fruitfull seasons filling our hearts with foode and gladnes This good did God for the Gentiles he gaue them the dewe of heauen and fatnes of the earth with his guiftes hee filled their hearts that is satisfied their desires and made them to reioyce in the vse of those guiftes And all this he did for them to this ende that they might know the boundles goodnes of this God and that his blessings as so many faithfull witnesses might preach and declare this goodnes of his if by this meanes at the last they would turne backe from their idols to serue and please him and to this purpose serue the words of Moses vnto the people of Israel saying When thou hast eaten filled thy selfe thou shalt blesse the Lord thy God for the good land which he hath giuen thee In these words be
the man in whom they remaine a contrary way the one to God the other to sin and yet they continue in the same man at the same time for his exercise so long as hee liueth The same Apostle telleth vs concerning euerie renewed seruant of GOD that in him at the same time there remaineth both naturall corruption which he calleth flesh and infused grace which he calleth Spirit and either worketh striuing each against other His words are The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to the other so that yee can not doe the same things that yee would The spirit in them that is infused grace lusteth against corruption to draw them vnto goodnesse and the flesh in them that is naturall corruption lusteth against grace to draw them vnto wickednesse Faith and infidelitie the one being the worke of the spirit the other the worke of flesh are not more contrary one to another then the flesh and spirit from whence they grow and yet they are present together therefore with thy infidelitie there may be faith in thee The condition of a Christian man in his holy calling from darknesse vnto light is like vnto the appearing of day after a darke night It is a similitude much vsed by the holy Ghost in the Scriptures Paul saith The night is past the day is at hand That is the time of darkenesse in which you erred altogether is past and God hath sent his word among you by which as by the light of the day you may see the way to walke in And in another place Yee are all the children of light and the children of the day wee are not of the night neither of darkenesse That is we liue not in ignorance we walke not in ignorance but God hath called vs to knowledge and by the light thereof wee see the way before vs and walke on safely in it Now we all know that when the day beginneth to breake there is remaining a shadow of darkenesse a long time and that first growing light is farre from the cleare and ful light that shineth at noon day But will any man say that because of the remainder and mixture of darkenesse in the beginning of the day that therefore there is no light at all euery man would controule that assertion Euen so God shewing mercie to them that were shut vp in infidelitie giueth them faith which beginneth to growe like the day light in the first breaking forth of it and with some faith there remaineth much infidelitie Shall any man therefore say that because there is some infidelitie still remaining there is no faith at all that saying were iniurious to the new conuerted and weake Saint and it were an vnthankefull censure of Gods gracious worke begun Remember what thou hast read in the Gospel of the honest man that came vnto the Lord Iesus to intreat for his sonne that was possessed with a diuell he said vnto our Sauiour Lord I beleeue helpe my vnbeliefe He professed his faith while hee confessed his infidelity he doubteth not of the presence of the one because hee saw and felt the presence of the other but knowing his faith to be tender and young and his infidelitie to be old and strong hee craueth the help of the Lord Iesus to weaken his infidelitie and to strengthen his faith Such altogether is thy case at this time weake faith oppressed by strong infidelitie strong infidelitie keeping the vpper hand of weake faith say vnto the Lord Iesus as that man did Lord I beleeue helpe my vnbeliefe And if thou thinkest his prayer to be defectiue because hee onely craueth helpe against infidelitie and desireth not increase of his faith vnto the words of his petition ioyne the words of the petition that the Apostles together made vnto the Lord saying Lord encrease our faith These words put together make a perfect praier for this peculiar grace that the Lord Iesus of whose fulnesse wee receiue grace for grace will bee pleased to increase our faith which we finde to bee weake and to weaken our infidelitie which wee finde to bee strong This doe and by the mercy of God and goodnesse of our most milde Sauiour thou shalt finde an happy alteration in good time growing and thou shalt haue no cause to feare to die without faith whensoeuer death shall come yea though thou shouldest bee taken away before the full vanishing of this temptation because he dieth not without faith in whom at his death there is remaining some infidelitie neither dieth he without hope in whome at his departure there is remayning some feare and vnto God thy couered and almost smotherd faith wil appeare when the same is hidden from thine owne feeling But thou fearest death not onely this way least it should come before thou haue wholy ouercome this temptation but thou fearest it also though there should be a ceasing of the temptation before namely that after death this accusation may be renued because as thou saiest the right time of preferring accusations against sinners is when after death they appeare before the Lord in iudgement and if the accusation now while there is yet time of repentance and hope of forgiuenes ◅e so heauie and fearefull as thou doest finde it and feele it it must needes be then much more heauie and fearefull when there is left no time of repentance nor any new course to be taken for the obteining of forgiuenes To this I answere that if once thou ouercome this temptation before death thou needest not to feare the returne of it after death if now it be ouercome and quenched rightly by such meanes as God hath appointed for the quieting of consciences whereof it behoueth thee to be very carefull for if thy temptation be ouercome by the knowledge and faith of the infinite mercy of God toward humble and contrite spirits and of the vertuous mediation of Iesus Christ that lambe of God that taketh away the sin of the world gathered by harkening to the doctrine of the Gospel which is the power of God to saluation and if this knowledge and faith be accompanied with the loue of God that is so mercifull a father and of Iesus Christ that is so gratious a redeemer and with the loue of thy brother and with the hatred of sinne that is offensiue both to God and to thy brother assure thy selfe that these accusing thoughts so silenced and quenched shall not be reuiued after death and thy peace so growen by knowledge and saith so accompanied is not a deferring of this temptatiō vnto a fitter time but a totall abolishing of it for euer He that in this manner ouercommeth his accusing thoughts on earth shall neuer heare of them before God in heauen Wherefore else doeth the Lord Iesus say of the determination and censure of his seruants to whom he hath committed the word of reconciliation either assuring forgiuenes to the penitent beleeuer
So did the Apostle Paul wish vnto himselfe when hee expressed his minde in these words Desiring to be loosed and to bee with Christ which is best of all And the same Apostle speaking of the death of all the faithfull saith in this wise Wee know that if our earthly house of this Tubernacle be destroied wee haue a building giuen of God that is an house not made with hands but eternall in the heauens Here is the change of the soules dwelling from a ruinous house on earth to an eternall house in heauen Afterward the same Apostle saith Wee are bold and loue rather to reâ—…one out of the body and to dwell with the Lord. Here is the change of the soules company on earth it conuerseth with mortall men in heauen it dwelleth euer with the immortall God This is all the hurt that death can doe vnto vs if this were to be called hurt it bringeth the body to rest in the graue and it bringeth the soule to present glorie with God and all the dangerous deadly and killing power that originally it had by any confederacie with sinne all that is taken away by the death of Iesus Christ. And if it were sometime to be feared as a poisoned serpent of the olde serpents brood yet it is so spoiled by that serpent that was lifted vp vpon the crosse that it hath neither tooth nor sting nor any poison left to hurt any beleeuer Heare to this purpose the words of Saint Paul O death where is thy sting O graue where is thy victorie the sting of death is sinne and the strength of sinne is the law but thankes be vnto God which hath giuen vs victorie through our Lord Iesus Christ. Death therefore cannot be hurtfull to the beleeuer And if while he liue he take such order and find such fauour that God will be pleased in Iesus Christ to send him a discharge of his sinnes by faith in his sonne he hath no cause after death to feare the reuiuing of his accusation though the legions of lying diuels whose malice makes them accusers of the Saints before God should altogecrie out against him as Saint Paul teacheth vs saying Who shall lay any thing to the charge of Gods chosen it is God that iustifieth who shall condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs. Thou hast no cause to feare death or any thing that followeth death if while thou liue thou returne to God and recouer his fauour in Iesus Christ for there is full discharge against accusation condemnation both in this life and after this life in the free loue of God and most meritorious intercession of our Lord Iesus Christ. CHAP. XXXI THE storme is ouer our afflicted sinner by this time seeth no cause any longer to dreame of terrifiing death and were it not that one dâ—…am of bitternes disseasoneth the comforts of life that God hath lent vnto him he should grow to some reasonable temper But one thing hee hath cause to complaine of and let vs heare him that we may vnderstanding his griefe be the better able to helpe him Hee telleth vs of a heauie case his sleepe he saith is not quiet but mixt with fearefull dreames at his table his minde taketh in more sad thoughts then his mouth doeth bits of meate the voice and face of his old acquaintance and former friends doeth now reuiue his greefe so oft as he doeth either see them or heare them the fairest roomes of his house which he had trimmed vp for his delight if hee come into them doe strike him with grieuous terrour and all those things that hee delighted in before are new matter of sorrow and heauines vnto him and it is his onely content though without to sit alone in darknesse This hee taketh to be some curse of God folowing him and an euident signe of Gods iust and fearefull anger following him for what should make Gods good creatures other mens comforts to be discomforts to him but the onely displeasure of God To this I answer that it is very likely that it is so and will continue to bee so with him so long as this burden of accusing thoughts lies heauy remaining vpon his wounded conscience It is a very kindly effect of it that hath growen out of it and wil vanish with it Thou sleepest catest with a wounded heart and hence it is that while thou sleepest and eatest thou still feelest the smart of thy wounded heart Thy ancient friends and former woonted delights appeare vnto thee now when thou art not fit to take pleasure in them as before time thou didst and that maketh thee at the present to be the more troubled thinking vpon thine old liberty now lost And the things prepared for thy pleasure while thou wert capable of pleasure in the contrary disposition of thine heart bent altogether to feare and sorrow doe now bring â—…orth a contrary effect vnto thee euen increase of sorrow And a desire of shaddow and solitarienesse though they be hurtfull doth follow a grieued minde as Ieremy saith of the man that beareth the yoke in his youth Hee sitteth alone and keepeth silence because he hath borne it vpon him And this desire of darknesse and solitarinesse either is an effect of mortification in him that is crucified to the world seeing the world crucified to him or else it groweth partly out of shame and partly out of anger that things are in no better tune and vpon the recouering of thy peace and ceasing of thy temptation this trouble will certainly vanish away In the meane time giue place to this griefe as little as thou canst and striue to reioyce in the Lord and in the good blessings hee hath bestowed vpon thee pray him that bestowed good things vpon thee to giue thee a free heart to take comfort in his guiftes that thou maiest be prouoked to praise his name And withall craue and vse the counsell and helpe of some learned and skilfull Physician for there is somthing in this griefe that hath neede of his iudgement and diligence And the God of hope fill thee withal ioy and peace in beleeuing that thou maiest abound in hope thorow the power of the holy Ghost Amen And now after some delay in answering such obiections as the vnquiet soule hath made out of his grieuous feare let vs grow vnto a conclusion concerning this burden of accusing thoughts and let vs gather together briefly orderly the scatterd grounds of hope that this burden may be cast off when God shall be pleased to giue his blessing and the scattered rules of aduice that teach how to cast it vpon God And for grounds of hope that this burden of accusing thoughts may bee cast off vpon God for the sinners â—…ase it hath beene shewed and proued First that his sinne not being that
sinne that is called blasphemy against the holy Ghost is a pardonable sinne though certainly worthy of a thousand damnations According to that saying of Christ in the gospel Verily I say vnto you all sinnes shal be forgiuen to the children of men and blasphemies wherewith they blaspheme Secondly that the Lord Iesus Christ hath commanded him and by his commandement giuen him leaue to aske forgiuenesse of sinnes and hath drawen for him a forme of petition by which to craue that forgiuenesse of our heauenly Father when he taught him in the Gospel to say Forgiue vs our sinnes for euen wee forgiue euery man that is indebted to vs. Thirdly that God the father of our Lord Iesus Christ who is rich in mercy to all that call vpon him hath promised both to forgiue and to forget all our sinne and iniquity In thosâ—… gracious words recordâ—…d by Ieremy I will forgâ—…ue their iniquity and remember theiâ—… sinnes no more Fourthly the condiâ—…ions to bee obserued on our part which God requireth where hee forgiueth sinnes and vpon which hee doth most assuredly forgiue sinnes haue beene shewed to be these three First repentance bringing forth in vs amendmeÌ„t of life according to that saying oâ—… the Lord in Ezekâ—…el Iâ—… the wicked will returne from all his sins that he hath committed and keep all my statutes and do that which is lawfull and right hee shall surely liue and shall not die all his transgressions that he hath committed they shal no be mentioned vnto him but in his righteousnesse that he hath done he shall liue Secondly loue vnto our brother in forgiuing vnto him whatsoeuer wrong he hath done vnto vs according to that saying oâ—… the Lord Iesus in the Gospel If yeâ—… doâ—… forgiue 〈◊〉 their trespasses your 〈◊〉 Father 〈◊〉 also forgiue you Thirdly saith in God expecâ—…ing at his hands that mercy that he hath promised to grant and exâ—…cting it in and 〈◊〉 his sonne Iesus Christ his sonâ—…e Iesus Christ his 〈◊〉 〈◊〉 all the promises of God are yea and amen According to that most precious saying of the Lord in the Gospel Uerily verily 〈◊〉 to you whatsoeuer yee shall aske thâ—… 〈◊〉 〈◊〉 my name he will giue it yâ—…u These are grounds of truth giuing hope vnto vs that the burden of accusing thoughts may bee cast off and turned vpon God for the case of the poore sinner The rules of aduiâ—…e in obseruing whereof this burden is cast vpon God and the neglect whereof hindereth the caâ—…ling of this burden vpon God are these First that without deniall excu sing or extenuating of his sinne he doe ingenuously and fully confesse vnto God his sinne saying with the Prophet in the Psalme Against thee against thee onely haue I sinned and done euill in thy sight For hee that seeketh by any meanes to hide extenuate or excuse his sinne before God as if he had not offended or had not deserued wrath by his offence shall not bee pardoned but he that freely confesseth shall finde fauour Salomon saith in the Prouerbs He that hideth his sinnes shal not prosper but he that confesseth and forsaketh them shal haue mercy Secondly let him patiently beare and without all murmuring the stroke of Gods hand which his confessed sins conuince him to be most worthy of and let him say with the Church I will beare the wrath of the Lord because I haue sinned against him For murmuring impatience prouoketh God more The Prophet saith thus of God With the froward thou wilt shew thy selfe froward But patience winneth fauour at Gods hands for deliuerance The Apostle Peter saith Humble your selues vnder the mighty hand of God that he may exalt you in due time Thirdly he must now hate sinne that hath bin so chargeable vnto him and inquire after the will of God and do it As Saint Peter likewise teacheth vs saying amend your liues and turne that your sinnes may bee done away For hee that continueth with delight in sinne shal neuer finde fauour but heapeth vp more wrath vnto himselfe against the day of wrath the Prophet saith Him that loueth iniquity doth his soule hate A fourth aduice is that hee haue compassion vpon his fellow seruant and forgiue the offences of his brother putting from him all purpose of seeking reuenge for iniuries receiued As Saint Paul aduiseth saying Forbearing one another and forgiuing one another if any man haue a quarrell to another For he that hath no pitty vpon his brother and exacteth satisfaction of him shall finde no pitty with God and shall be solde to pay the vttermost farthing of his owne debt As the Lord Iesus hath plainly said If ye doe not forgiue men their trespasses no more will your father forgiue you your trespasses A fifth aduice is that he inâ—…orme himselfe daily more and more of the mercy of God merits of Iesus Christ by searching the Scriptures that doe beare witnesse therto that he may by this meanes grow to beleeue in God whereunto the written word affordeth great helpe for the saying of Iohn is true of all the Scriptures These things are written that yee might beleeue And without faith that staieth our mindes vpon God in the merit of his son there is no accesse vnto God as wee are taught by the Apostle saying Without faith it is vnpossible to please God Lastly he must with sighes and grones with humble and harty praiers solicite the maiesty of God continually that he will be pleased to respect him with fauour and to forgiue his sinnes as the Prophet Hosea teacheth vs saying O Israel returne vnto the Lord thy God for thou hast fallen by thine iniquity take vnto you words and turne to the Lord and say vnto him take away all iniquity and receiue vs graciously so will wee render the calues of our lips The neglect of this duty of praying to God is esteemed to be a marke of a wicked man For of them whom he calleth workes of iniquity the Prophet saith They call not vpon God In these â—…ew rules of confession patience repentance loue faith and praier standes the right casting of this burden vpon God These things let him practise constantly and God will ease his wearied conscience And thus haue we declared what burdens are heere meant and what it is to cast euery such burden vpon God Which things vnderstood wee haue the Prophets meaning in this precept of our text Cast thy burden vpon the Lord That is in al thy trouble seeke helpe and deliuerance at 〈◊〉 hand depending vpon him CHAP. XXXII NOvv wee come to the promise of recompence folowing in these words And he shal nourish thee hee will not suffer the righteous to fall for euer The rules of holy counsell giuen vs of God are alwaies inriched with liberall promises of his blessing that wee may know that it is not in vaine to harken to his voice nâ—…r either dangerous or
fruitlesse to follow his direction When the Lord Iesus said to one that talked with him This doe so giuing him direction there followes a promise in these words And thou shalt liue assuring him of good successe in following his commandement And vnto all the precepts instructions and aduises of almightie God as noting the sure successe that followeth the keeping of them may the words of the Prophet bee added If yee consent and obey yee shall eate the good things of the land That is if ye will hatken to the voyce of God and do what hee commandeth he will prosper your wayes and you shall liue comfortably in the land that hee hath giuen you to dwell in For all the precepts instructions directions God giues are precepts instructions directions of holines iustice and wisdome that can not either hurtfully or fruitlesly mis-leade vs. The wicked say to God Depart from vs for wee desire not the knowledge of thy waies who is the Almightie that wee should serue him and what profit should we haue if we should pray vnto him and the Prophet Malachie chargeth the wicked of his time to haue spoken stout words against God in this manner Yee haue said it is in vaine to serue God and what profit is it that we haue kept his commaundements and that wee walked humbly before the Lord of hostes Therefore wee count the prowd blessed euen they that worke wickednesse are set vp and they that tempt God yea they are deliuered this is the opinion of the wicked that the commandements instructions and directions of God carry with them no assurance of good successe they can deuise and appoint more safely and more profitably for themselues But God saith to the righteous that hearken to his courses and follow his commaundements that when hee hath done according to justice and goodnesse both to the one sort and to the other then shall you returne and discerne betweene the righteous and wicked betweene him that serueth God and him that serueth him not Gods iudgement shall make a sensible difference betweene them while the wicked miscarry and perish that despised his counsel the godly prosper that follow his counsell For of all the counsel and of all the commandements of God the Prophet Dauid saith By them is thy seruant made circumspect and in keeping of them there is great reward For when a man doth honour GOD by his obedience as a iust commaunder and a wise aduiser then out of his goodnesse hee furthereth and strengtheneth that good successe that dependeth vpon his rule Hearken then vnto the voyce of God follow his holy direction and all things shall goe well with thee But let vs looke to the words of this promise And he shall nourish thee hee will not suffer the righteous to fall for euer The promise hath two parts The whole is deliuered by Dauid in such words as might most fittely answer to those burdens that at that time lay most heauie vpon his owne soule that as hauing recouered comfort to himselfe heâ—… structeth others to seeke the like so instructing others how to winne their comfort hee might together confirme his owne more and more Now the burthens that at that time were most heauy to Dauid were two first pouertie and want of necessaries for him and his followers secondly a great fall from the honour that he lately enioyed in Israel His pouerty appeareth plainely in the historie of his troubles When Ionathan by his arrowes gaâ—…e him warning to slie he left all that hee had and came in bare estate to the house of Ahimelech the Priest and of him obtained the sword of Goliah for hee brought not with him for haste so much as a weapon of his owne and certaine loanes of shew bread for him and for his men From thence he fled to Achish king of Gath but durst not staie there Then came he into the wild countrey of Iuda a place of no plenty there his number increased daily to the increase of his necessitie and the inhabitants became his enemies not relieuing his want but betraying him and his haunts to Saul Where while he stayed there fell out a notable thing that sheweth how pouerty pinched him There was a certaine rich man named Nabal that sheared his sheepe and prepared great cheere for his shearers To him Dauid sent tenne yoong men with this message giuen to them Goe to Nabal and aske him in my name how hee doth and thus shall you say for salutation Both thou and thine house and all that thou hast be in peace wealth and prosperitie Behold I haue heard that thou hast shearers now thy sheepeheards were with vs and wee did them no hurt neither did they misse anie thing all the while they were in Carmel aske thy seruants and they will shew thee Wherefore let these yong men finde fauour in thine eyes for wee come in a good season giue I pray thee what soeuer commeth to thine hand vnto thy seruants and to thy sonne Dauid This petition to beg from a churles dinner fauoureth of no great abundance and when he was repulsed of Nabal and his yoong men returned empty bringing nothing to him from Nabal but churlish words he became sodainly inraged and armed foure hundred men and went that euening with them with resolution to slay the churle and all that belonged to him before the morning which hee had certainely done if hee had not beene met and staied in the way by Abigail the prudent wife of Nabal Now wee knowe what maketh the lion to roare and the wolfe to be furious euen hunger when they seeke for their prey And had not Dauid beene at that time a hungry lion if his state without touch of want could haue borne that repulse of Nabal hee could neuer haue resolued vpon so violent and cruell a course This historie most clearely sheweth that at this time a heauy burden of a poore estate pressed his soule Therefore in setting downe this promise hee vseth words of incouragement to others that agree fittely with his own condition and serue conueniently to confirme his owne hope And as hee was poore so also he was fallen from the honour that hee lately enioyed in Israel and in a manner lay deiected at the feete of his enemies to be trampled vppon For hee had beene a great man in the Court of Saul and in the eyes of all Israel First in his Fathers house and in the middest of his brethren by Samuel sent of God hee was annointed to be King in Israel Secondly when the euill spirit sent of God to vexe Saul did inuade him and he was in the fits of his furie then Dauid was sent for to the Court and plaied on his Harpe before Saul and procured him ease and a ceasing of his fits for the euill spirit departed from Saul Thirdly when a battell was betweene Israel and the Philistims and there came forth daily out of the hoste
che◅e thy heart against this feare know that God sending his blessings send them not blindely as also when he taketh them away he doeth not take them away blindely but both in giuing and taking away hee appointeth who shall be filled and who shall remaine emptie by a prouidence reaching particularly to euer person both great and small Therefore doeth he challenge it to be his worke when any becommeth rich or remaineth poore when any is filled with his blessings or remaineth emptie and the saithfull doe so acknowledge it Hanna the mother of Samuel ◅aith of him The Lord maketh poore and maketh rich bringeth low and exalteth Yea God doeth challenge it to be the worke of his hand guided by iudgement and mercy for the good of his Saints and seruants that feeling their wants doe seeke their maintenance of him casting this their burden vpon him as they haue before beene taught The Prophet Esay testifieth so much plainely vnto vs hauing these words Thus saith the Lord God behold my seruants shall eate and you shal be hungry he speaketh to idolaters behold my seruants shall drinke and yee shall be thirstie behold my seruants shall reioice yee shall be ashamed So that if thou continue to serue God faithfully in thy place thou shalt bee nourished and hee will fill thy heart with foode and gladnes when wicked men shall want yea the Prophet Dauid knowing the care that God hath of his is bold to say In the daies of famine they shall haue inough Yea God will performe this the godly poore that depend vpon him whē he is rich wealthy that seem to haue the world at will to be Lords of plentie and aboundance shall want and suffer penurie as the blessed virgin Mary the mother of our Lord Iesus out of her obseruation testifieth in her holy song saying Hee hath filled the hungry with good things and sent away the rich emptie Consider these things and thou shalt see that hee that sendeth inough for all in generall will send also inough for thee in particular and he that sendeth it for thee will also conuey it to thee so conuey it that thou shalt receiue it and vse it and shalt be nourished with it and see his goodnesse and haue cause to praise him for thy portion when others of wealthier estate shall want or in their abundance shall not be kindely nourished their abundance prouing vnto them as the dainty Quailes proued to the lusting Israelites wherwith they were choked while they fed vpon them For a perfect conclusion of this discourse that God will nourish them that in their wants doe wait vpon his hand for their food and maintenance I will adde that diuine sermon of our Sauiour Christ in the Gospel of Saint Mathew I say vnto you be not carefull for your life what yee shall eat or what yee shall drinke nor for your bodies what you shall put on is not the life more worth then meat and the body then raiment His Argument is this God hath giuen vs our bodies more worth then clothes and he hath giuen vs our life more worth then meat and finding him bountifull in bestowing the greater things why should wee distrust his goodnesse in the smaller things Then follows in the same place Behold the fowles of heauen for they sow not neither reape nor carry into the barns yet your heauenly father feedeth them are yee not much better then they which of you by taking care is able to adde one cubit vnto his stature His arguments in these words are two the first is this God feedeth those creatures to whom hee hath giuen no skill at all to make prouision for themselues and they are also vile and of no price in his sight then why should we that are precious in his eies and to whom hee hath also giuen meanes and skill to make prouision and to lay vp for our vse why should wee distrust his goodnesse His second argument is this our distracting care can effect nothing therefore it is vaine for vs to take care and it is good and safe quietly to rest vpon him He addeth further in that speech And why care yee for raiment learne how the Lillies of the field doe grow they labour not neither spin yet I say vnto you that euen Salomon in all his glory was not araied like one of these wherefore if God so cloathe the grasse of the field which is to day and tom rrow is cast into the ouen shall hee not doe much more vnto you O yee of little faith For apparrell one part of our care his argument is as before for food God beautifully clotheth the grasse that hath not skill to prouide or fashion apparrell for it selfe and it is also vile in his sight then why should wee that are precious in his sight and haue both meanes and skill to prouide and fashion clothes for our backes why should wee distrust his prouidence Lastly he addeth Therefore take no thought saying what shall we eat or what shal we drinke or wherewith shall we be clothed for after these things seeke the Gentiles for your heauenly father knoweth that yee haue neede of these things but seeke yee first the kingdome of God and his righteousnesse and all these things shall bee ministred vnto you His argum◅nts for foode and clothes together to perswade vs to rest vpon God are these it is ◅eathenish to take such care for these thing therefore it is vncomely for Christians to take such care Secondly the giuer of all things that careth for vs knowes our wants therefore wee neede not to afflict our selues with care for them Lastly the sure way of obtaining these things at the hands of God is not to take thought for them but in our calling to obey God in righteousnesse that hee may reigne in our hearts If we take care of this then God without our care will prouide vs of all necessaries Such is the Diuine sermon of our Sauiour Christ assuring vs that God will nourish vs. CHAP. XXXIIII WEE haue considered the first part of the promise in these words And he shal nourish thee which I call the poore mans promise that desireth nourishment and therewith res◅eth contented The second part of the promise followeth in these words He wil not suffer the righteous to fall for euer These words answer aptly to his fall from that height of honor wherein he lately stood in Israel And being by him deliuered to other cares it serueth them more generally to assure them of recouery from euery fall And therefore it may well be called the common promise giuen for the comfort of all men that are born downe by and fallen vnder the weight of any burden For the better vnderstanding of this promise let vs consider of the falls that Gods seruants doe vsually take which are many not onely in number their particular being reckoned but also in kind the
fall into misery is of infinite variety no man can number the seuerall miseries and troubles that sinne hath made our life subiect vnto yet they may be reduced to two generall heads for either they are iudgements vpon the inward man inward miseries and afflictions vpon the soule or else they are outward iudgements vpon the outward man in outward things that touch not the peace of the soule The inward iudgements and miseries which follow the fall into sin and wherinto for sinne man falleth are either the blinding of our vnderstanding and the hardening of our heart often inflicted as punishments of foregoing sinnes and such was the iudgâ—…ment of God vpon Pharao whose heart God hardened and such a iudgement and misery the Apostle Paul telleth vs the Gentiles fell into as a punishment of precedent sins when he saith Wherefore also God gaue them vp to their hearts lusts vnto vncleannesse to deâ—…ile their owne bodies betweene themselues And in many more words he recordeth that iudgement or they are those feares and terrours of heart that cast vs downe from hope that empty our soules of comfort fill them with feares and make vs as it were to stagger shrinke and fall in our faith of this kind is that iudgement that God threaâ—…neth by Moses in these words the Lord shall simite thee with madnesse and with blindnesse and astonishment of heart when a man is amased and confounded with his feares that hee knoweth not which way to turne him for comfort and helpe and deepe fallen into this miserie were they whom Esay speaketh of saying The sinnes in Sion are afraid a feare is come vpon the hipocrites who among vs shall dwell with the deuouring fire who among vs shall dwell with the euerlasting burnings They conceiued no otherwise of God then of a consuming fire and therefore feare possessed altogither their hearts hope vanished faith had no abiding there And all these inward miseries falling immediately vpon the soule and the facultie thereof tend chiefely to this to ouerthrow our faith by decay of it to ouerthrow vs for faith is the firme standing of our soule grounded vpon the assurance of Gods mercy Therefore doeth the Apostle vse this phrase Watch you stand fast in the faith quit you like men and be strong Because he that hath the stronger faith standeth the more strong and steadfast and hee that hath the weaker faith standeth more weakely and loose and thoug the faith of the Saints of God once giuen vnto them neuer totally decaieth for as the Lord Iesus saith hee praied for the continuance and confirmation of Peters faith to whom he said I haue praied for thee that thy faith faile not So he praied for all his chosen ones that beleeue in him when he said to his father I pray not for these alone but for them also which shall beleeue in mee thorough their word Yet the faith of the Saintes suffereth sometimes an eclipse or deceasing at some other times an increasing whereby as in the increasing of their faith they stand fast and are full of comfort so in the deceasing of their faith their footing becommeth slipperie and they take many sore falles feele their hearts oppressed with feare as it was with Dauid when he cried out My God my God why hast thou forsaken mee and art so far from my health and from the words of my roaring And when he complained at another time saying Mine heart trembleth within mee and the terrors of death are fallen vpon mee feare and trembling are come upon mee and an horrible feare hath couered mee In this manner their faith at that time being in the wane the righteous oppressed with a weight of anguish and feare doe often fall through the shrinking of their faith and feele themselues sore bruised in their soules But yet such is the mercy of God that he doeth not suffer the righteous being fallen into these inward iudgements and miseries to fall for euer And if it be a blinded vnderstanding or a hardned heart that they are fallen into he raiseth them vp out from a blinded vnderstanding by sending the knowledge of the 〈◊〉 As the Lord Iesus sent Paul among the ignorant Gentiles with this commission I send thee to open their 〈◊〉 that they may turne from darkenes to light c. And he raiseth them vp from hardnes of heart by mollifying their hearts as hee promiseth by Ezekiel saying I will take away the stonâ—…e heart out of your body and I will giue you an heart of flesh And if they be fallen into any feare and terror of conscience he raiseth them vp by repairing their faith and by reuiuing their comfort To that end he bringeth to their remembrance the large promises of his grace the boundles measure of his mercy the riches of his free vnchangeable loue and then doeth hee make them remember that they haue a mediator that died for their sinnes and rose againe for their iustification and ascended into heauen to prepare a place for them and sitteth on the right hand of his father in highest fauour and greatest authoritie to make intercession for them continually vrging the vertue of his death and bloudshedding that hath taken away the sinne of the world who is the prince of peace that hath made their peace and is that beloued sonne in whom the father is well pleased making vs accepted in that his beloued To the same end doeth he spread the beames of his louing countenance and cause the light thereof to shine within their consciences sending downe the spirit of adoption into their hearts to beare witnes with their spirits that they are the sonnes of God so raking together the sparkes of their almost smothered faith from among the cold ashes of anguish and feare where it lay deepe couered giuing heate and life vnto it with the warming fire of his comfort so that they begin to lift vp their heads and to reioice their hearts and to shake of their their sorrow and feare and to glorie in God saying with the blessed virgin My soule magnifieth the Lord and my spirit reioiceth in God my Sauiour And with the Prophet Dauid Thou hast tnrned my mourning into ioy thou hast loosed my sacke and girded mee with gladnes And that God doeth thus not suffring the righteous to fall and languish in these inward miseries for euer besides the experience of Gods elect daily renewed with light and grace and daily refreshed with comfort and peace the scriptures also doe testifie it to be the gracious manner of Gods dealing with his chosen The Prophet saith of him Hee healeth those that are broken in heart and bindeth vp their soares These words can be referred to no other worke of God for the more sure and full performance whereof God sent his sonne into the world who came to call sinners vnto repentance and to seeke and saue them that