that may fall vpon vs as for example Ioseph was sould vnto strangers and imprisoned in Aegypt the men of Zeklag were spoiled of all that they had in their absence with Dauid Abiathar of the house of Eli was cast out by Salomon from being Priest vnto the Lord warre and famine and the anger of Princes yea many inferior causes breed many calamities the only sure way of casting our burden vpon God is to acknowledge the worke of God in our calamity patiently to beare what he laieth vpon vs and heartily to pray vnto him for succour That wee ought to acknowledge Gods worke in our calamity and patiently to beare his pleasure Iob doth teach vs saying Shall we receiue good things at the hand of God and not receiue euill Surely we doe neuer deserue any good at the hand of God and wee doe continually deserue euill what reason then haue we to desire euer to receiue good that we neuer deserue and neuer to receiue euill that we euer deserue Patience therefore in bearing the calamity that God laieth vpon vs doth well become the sonnes of men And that in our calamity wee ought to pray vnto God if wee would haue him to ease vs of our burden is so cleare that wee neede no proofe for it What man is hee religious or profane beleuer or vnbeleuer that doth not in his calamity remember God looke vp to heauen and pray to God the Mariners in the ship whereinto Ionas was entered when he fled from God when the storme vpon the sea was sore and the tempest proued a calamity vnto them so that they threw the wares out of the ship into the sea to lighten the ship for safty of their liues without instruction they could then according to their knowledge of God fall to praier For so it is written The Mariners were affraid and cried euery man vnto his God Though it be not generall with all men being in calamity and misery to beare it patiently yet it is generall with all men in calamity and misery to pray for ease So that a religious man being burdened with any calamity needeth not so much to be taught that it is fit for him to pray as hee needeth to be comforted by being put in hope that God will in due time answer his praier as surely he will if he be called vpon in the name of his beloued sonne For so hath the Lord Iesus assured vs saying Verely verely I say vnto you whatsoeuer yee shall aske the father in my name he will giue it you Let him pray therefore vnto God the father in the name of the Lord Iesus and patiently attend the Lords leisure and in due time he wil haue mercy vpon him This is when any calamity is fallen vpon vs to cast our burden vpon the Lord for our ease If it be the feare of death that is thy burden and perhaps with regard vnto others that shall be in some danger by thy death as wife children seruants and others that haue their education and maintenance vnder thee First the burden of feare of death is made easie to a godly man by many considerations in al which he casâ—…eth his burden vpon the Lord. First hee will consider that it is common to all Adams posteritie Aâ—… Dauid being ready to die saith vnto his sonne Salomon I goe the way of all the earth therefore death ought not to seeme fearefull to thee that is common to all Secondly hee will consider that hee cannot die before the time appoynted of God that gaue him life and assigned from euerlasting the certaine length of it as Iob saith Is there not an appoynted time to man vppon earth And shall any desire longer life then the giuer of life alloweth Or shall any be grieued to resigne his life into the handes of him that gaue it Thirdly hee will consider that the end of life shall bee the end of trouble vnto him that his death shall bring him rest from all troubles as the Spirit of God from heauen hath proclaimed saying ' Blessed are the dead that die in the Lord for they rest from their labor Rest and ease from weary labour is obtained by our death and departure out of this life Fourthly hee will consider that the sting and danger and all bitternesse of death is taken away by the death of Iesus Christ and death vnto the Saints is made the gate of life the Apostle saying 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. Lastly for his ease of feare in the approach of death yea for the filling of his heart with all true comfort in death that he may rather desire and long for then any way feare the houre of his death he will consider that his death shal be the gathering of him vnto Christ his redeemer as the Apostle saith Desiring to bee loosed and to bee with Christ which is best of all For while we liue in the world we are absent from the Lord and we walke by faith and not by sight But when we depart this world wee are gathered vnto him to dwel for euer with him And that is performed which hee promised saying Though I goe to prepare a place for you I will come againe aud receiue you vnto my selfe that where I am there may ye be also By these considerations is the burden of the feare of death made easie to a beleeuer and in all these considerations doth hee cast his burden vpon the Lord for his ease If hee therefore feare his owne death because others shall want him his wife shal be a widow his children shal be fatherlesse his seruants shal be orphanes and many shall misse him that now haue a helper of him and for their sakes rather then for himselfe hee is afraid to die This burthen is to bee cast vppon God by commending them vnto his prouidence who giueth food to al flesh because his mercy indureth for euer and who is the keeper of Israel that neither slumbereth nor sleepeth And that hee may doe this the more comfortably for the ease of his heart let him remember that the Lord saith All soules are mine both the soule of the father and also the soule of the sonne are mine He that created thee and had a care of thee as the worke of his handes to maintaine thee created also thy wife thy children thy seruants and thy poore friends and therefore hath also a care of them as the worke of his hands to maintaine them And hee that gaue his Sonne for thee to redeeme thee and therefore had a fatherly care for thee to doe all things for thy preseruation and saluation did also giue his Sonne for them to redeeme them and therefore also hath a fatherly care of them to doe all
offered vnto God for vs is accepted as our righteousnes and the reward of it is giuen vnto vs. His righteousnes is our righteousnes yea hee himselfe is our righteousnes and in him we are righteous not without reference vnto that place of the Prophet Ieremie doeth the Apostle Paul say thus of him You are of him in Iesus Christ who of God is made vnto vs wisdome and righteousnes and sanctification and redemption First he is made vnto vs wisdome that is in him and by the knowledge of him wee attaine vnto that wisdome which only is worthy of that name which philosophie and all the religions in the world the Gospell of Iesus Christ excepted could neuer afford vs for this wisdome maketh vs wise vnto saluation secondly he is made vnto vs righteousnes that is by the imputation of his righteousnes vnto vs we are accepted as righteous and holy and are in him righteous and holy Thirdly he is made vnto vs sanctification that is in him and by the vertue of his death and resurreotion we are recouered out of the dominion of sinne and haue power giuen vs to keepe vnder suppresse mortifie our earthly members and carnall lusts and doe euen in this sinfull world make beginning to serue God in holines and righteousnes with sinceritie and truth of heart Lastly he is giuen to be vnto vs redemption that is when we are once made wise by the knowledge of him and are iustified by his imputed righteousnes sanctified by his quickning grace we shall in the end vndoubtedly come to full redemption in heauen by him And by his meanes thou which of thy selfe art an vncleane person such an one as the holines of heauen may iustly denie entrance vnto art made in Iesus Christ a most holy and pure person worthily admitted by the holines of God to enter into glory And this other part of thy feare and so thy whole obiected feare is remoued the iustice of God that will haue sinne punished and the holines of God that will suffer no vncleane thing to stand before him both hauing receiued full satisfaction in the mediation of Iesus Christ Iustice in his death suffred for vs and holines in his perfect obedience and righteousnes imputed vnto vs so free way is made for the mercy of God which thou foolishly callest prodigall mercy For nothing euer was with more wise prouision bestowed to come vnto thee to forgiue thy great and abominable sinnes and to saue a great and an abominable sinner Now therefore fall to praier in the name of so gracious a mediator intreat the most merciful louing God to forgiue thy sins to receiue thee to fauor And for thy incouragement first vnderstand that without exception of any sin whether in time of ignorance or of knowledge vnaduisedly or aduisedly done the Lord Iesus Christ hath giuen thee leaue yea hee hath commanded thee to craue the forgiunes of thy sins teaching and commanding thee to say vnto God Forgiue vs our sinnes Looke then vpon the sinnes that lye so heauie vpon thy conscience marke thē well and if thou findest them to be thine as i◅ most like thou shalt know that thou hast leaue giuen thee and art also commanded to be a suitor for the forgiuenes of them whatsoeuer they be being sins And consider by whom this leaue and this commandement is giuen thee euen by him that is appointed to be the iudge of quicke and dead who while he giueth thee leaue commandement hath also himselfe drawne the petition for thee by which thou art commanded and permitted to craue the forgiuenes And surely it is a beginning of mercy granted to grant thee leaue and to imbolden thee with a commandement to aske for mercy his rule being Aske and it shall be giuen thee And it is not with out hope yea great hope of forgiuenes of sins when the iudge that hath power to grant it doth both permit thee command thee instruct thee how ◅o craue it This being also on of his rulers in the fore remēbred place Seek ye shall find Secondly to incorage thee further vnderstand that without exception of any sinne whether in time of ignorance or of knowledge vnaduisedly or advisedly done almighty God against whom thy sinne is commited and whose heauie wrath for thy sinnes thou art so greatly afraid of hath promised both to forgiue and forget thy sins saying I will forgiue their iniquitie and will remember their sinnes no more And when doeth God giue this promise but when hee maketh a couenant with his people whereby he bindeth himselfe vnto them And what shall we say was not God aduised of his owne meaning and considerate when he made this promise who can say otherwise of the most wise God but that he was aduised Or did he dissemble or promise this fainedly when he had no meaning to performe it who can say otherwise of the God of trueth but that he fully intended to performe his promise or hath hee forgotten now what hee promised then that by this meanes his promise should be as no promise because not remembred to be euer giuen who can imagine this of that God who knew all his owne workes from the beginning to whom all times both past and to come are euer present and of whom the Prophet saith He hath alwaies remembred his couenant and promise that hee made to a thousand generations Looke then againe vpon the sinnes that are so heauie vpon thy conscience and marke them well and if they be thy sinnes which thou canst not denie as the Lord Iesus hath giuen thee leaue by his commandement to aske forgiuenes so God the father of our Lord Iesus Christ hath promised to grant thee forgiuenes of them Here is a dore of mercy set wide open enter confidently but humbly with thy praier in the name of Iesus the mediator Thou hast the promise of the God of trueth of that God whose word is his deed who saith As I haue spoken so will I bring it to passe And what or whome shouldest thou now be afraid of CHAP. XIX BVT the afflicted sinner that cānot easily cast off this cleauing burden to his owne further trouble obiecteth against the incouragment giuen him from the commandement of the Lord Iesus to aske forgiuenesse of sinnes affirming that that gracious commandement giuing so franke leaue and so large hope of asking and obtaining forgiuenesse neither doth nor can pertaine vnto him pleading against himselfe in this manner This commandement of Christ that giueth leaue to aske and hope to receiue forgiuenesse of sins cannot belong vnto me neither haue I any right to the benefit and aduantage of it because that commandement is giuen to them that can call God their father for so beginneth the Lords praier wherein that commandement is comprehended our father which art in heauen But cannot call God my father neither haue I any
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
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
me for â—…uer and God saith for a little while haue I forsaken thee Thou saist God hath hid his face for euer and thou shalt neuer see againe the light of his countenance and God saith for a moment in mine anger I hid my face from thee for a little season Thou 〈◊〉 God hath cast thee away for euer and thou art fallen finally out of the lap of his loue and tender compassion and God saith with great compassion will I gather thee and with euerlasting mercy haue I compassion on thee being thy lord and redeemer How agree these sayings of God of thine Iust as yea and no as light and darknesse And yet thou wouldest haue thy words be taken for words of truth and wouldest haue no reply be made against them Rather doe thou take the words that God hath spoken for words of truth as verily they are and rest in them without making any reply against them for so it becommeth thee But thou vsest varietie of speech in thine obiection and thou saiest thou art lost and thou art a childe of perdition Wel be it so is there therefore no remedie if thou thinke so thou art deceiued We reade in the Gospell of a sheep that went astray and was lost But the owner of it left the flocke in the field and went forth and sought for it and found it and brought it home with ioy and called his neighbours and friendes togither and said vnto them Reioice with me for I haue found my sheepe which was lost In the same place I reade of a woman that â—…auing ten peeces of money lost one and then lighted a candle swept the house and searched all corners and at last found it and called in her friends and neighbours and said vnto them Reioice with me for I haue found the peece which I had lost There also I read of a young man the second sonne of his father that wandred long wasted his fathers goods fell into misery and by misery was compelled to returne home whom his father espying a farre off ran vnto him and with much copassion ioy intertained him and made a feast for gladnes and gaue this reason of his gladnes This my sonne was dead and is aliue againe and hee was lost but he is found Thou saiest thou art lost I heare thee and I say with thee the sheepe was lost the peece of money was lost the sonne was lost But what became of them when they were lost perished they no what then they were found againe the sheepe was found and safely put together with the rest in the fold the peece of money was found and with the rest was safely laied vp and the sonne was found and kindely receiued againe into his fathers house And canst thou not see in them what is like to become of thee that art lost as they were whatsoeuer is written of that sheepe and of that peece of money and of that sonne is all written to teach thee what thou maiest and what thou oughtst to pray for and to hope for perceiuing thy selfe to bee lost Thou art that lost sheep and Iesus Christ is the Shepheard and Lord of the flock that seeketh thee thou art that lost peece of money the church the spouse of Iesus Christ is that carefull woman that by the ministrie of the Gospell as with a light in her hand searcheth euery corner for thee thou art that lost child as thou but with an euill mind callest thy selfe God in Christ euen God the father of our Lord Iesus Christ is that most louing and kind father that is ready to intertaine thee and if thou wouldest but turne thy steps toward him hee would meete thee as it is said of that father When hee was yet a great way of his father saw him and had compassion and ran and fell on his neeke and kissed him Be not then discomforted in thy lost estate as if there were no hope of recouering thee and restoring thee The name of lost is vsed in two seuerall senses For sometime we say a thing is lost when hee that had it in possession or keeping knowes not what is become of it the thing in the meane time beeing perhaps very safe in some vnknowen place and it is onely lost to him that had it in his keeping and now knoweth not where it is and what is become of it but it is not lost in it selfe As when some horse or other beast is straied out of thy ground thou knowest not where it is and it is in some good pasture of thy neighbour very safe and not far from thee and sometime we say a thing is lost when it is spoiled and perished remaining still in the possession of him that had it before in keeping and he knowes both where it is and what is become of it as where thy horse or other beast being yet within thine owne ground were fallen into some pit and drowned or by some other mischance were killed in both these cases a man saith I haue lost such a beast The opposite to loosing and being lost in the first sence is to seeke the thing that is staied and out of the way vntill thou find it and recouer the possession of it And the opposite of loosing being lost in the second sence is to saue the thing that was ready to be spoiled to perish If a man come in time and to vse all good meanes for preseruation of it and by those meanes to preserue it and saue it froÌ„ perishing Now I would intreat this afflicted sinner tell to me in which sence he thinketh himselfe to be lost I beleeue that though he haue not thought vpon it before yet he will answere me that he is lost both in the first and also in the second sence First God looketh not after him he taketh no knowledge of him as he doeth of those whom he hath any caâ—…e of and so he is lost in the first signification of the word being out of the knowledge of him that was heretofore his keeper for God vseth to say to such wicked men as he is depart I know you not workers of iniquitie And secondly God hauing brought his sin to remembrance and for those sinnes hauing powred out a viall of wrath vpon him in this his great affliction hee is lost in the second signification of the word as a thing perished for hee feeleth himselfe â—…are to destruction appointed to destruction alreadie deliuered into the hands of cruel executioners by the iust sentence of God to be destroied Thus doeth hee thinke himselfe euery way lost This were a heauie case if it were so But let it be granted to be so yet there is hope of recouery for thy lost soule for there is one that will seeke thee find thee wheresoeuer thou art and will bring thee home into the knowledge possession custodie of thy first keeper so to recouer thee
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
THE Strong Helper OFFERING TO BEARE EVERY MANS BVRTHEN OR A TREATISE TEACHING in all troubles how to cast our burden vpon God but chiefly deliuering infallible grounds of comfort for quieting of troubled consciences By IOHN HAIVVARD The second Edition corrected and inlarged PSAL. 31. 22. Though I said in my haste I am cast out of thy sight yet thou heardest the voice of my praier when I cried vnto thee ¶ Imprinted at London by IOHN BEALâ—… for William Welby 1614. TO THE VVOR shipfull and his most kind and louing friends Master Israel Owen and M is Bathshaba Owen his wife IN the first publication of this Treatise the argument whereof is more agreeable to the hungry desires of a troubled soule then to the dainty appetite of them that seeke to haue their eares delighted with fine inuention I commended it to none but vnto such as had the only neede thereof euen to them that are weary and laden which grone vnder that burden whereof none can ease them but only he that beareth vp all things by his mighty word Heb. 13. And healeth those that are broken in heart and giueth medicine to heale their sicknesse Psal. 147. 3. At this second edition I haue been bold to publish it vnder your Worships name not that I haue any higher conceit of it now then at the first to thinke it now worthier then at that time to beare it in the forehead thereof thename of any worshipfull patron For though it bee in some places altered and in some enlarged yet our bookes grow not vnder our hands as our children doe to become fairer stronger and wiser by continuance of yeeres but they retaine with little alteration their first proportion and members And this little booke as it was at the first so it remaineth no other then a knitting together in one continud discourse of those obseruations which in my publike exercise I deliuered in many Serâ—… mons when I intreated of that text of Scripture which I haue put downe in the beginning as the argument of the whole worke But finding my selfe inde bted vnto your loue in a greater measure then I am able to make satisfaction for which loue of yours to me hath continued now aboue twenty yeeres and aboue all other proofes thereof hath lately declared it selfe in a most free and kinde offer of extraordinary fauour I haue been bold in this dedication to testifie vnto you as I was able my thankefull heart which is the best recompence that my weake estate is able to affoord And with this little booke which I offer vnto your Worshippes I offer vnto Almighty God my most hearty praiers that the father of mercy God of all consolations will euer continue vnto you and your posterity the abundance of his grace both for a long and happy life in this world and for a seasonable and christian departure hence that after your yeeres bee compleate on earth you may raigne with Christ for euer in Heauen From my house in Woolchurch this thirteenth of Nouember 1613. Your Worships wel-willer Iohn Hayward To him that is wearie and laden SALOMON in the Prouerbs affirmeth that he that is full despiseth a hunnie combe And one wiser then Salomon telleth vs in the Gospell that the whole haue no neede of the Phisition Idlely therefore should I offer my labour in this treatise to them that are full and liue at ease who bearing no burden or in their strength not feeling what they beare would reiect my offer as a mocke say vnto me Brach ia da lasso potius prendenda natanti offer your hand to him that is ready to sinke in the sloud we haue no neede we sit safe vpon the shore If these mens securitie be sound I wish it may be durable vnto them and as they haue no desire vnto so I wish they may neuer stand in neede of the counsell conteined in this booke this I wish them out of loue though out of iudgement e know if they belong to Christ the tim will come when they must beare a crosse and follow him But with hope of better acceptation I offer my counsell here following vnto thee that seeâ—…est the burden that thou bearest and gronest vnder the burden that thou feelest Salomon in the forenamed place telleth vs that to the hungry soule euery bitter thing is sweete And the Lord Iesus affirmeth the sicke to stand in neede of the Phisitions helpe Thy burden maketh thee as fainting labourer to long for releese and the crumes of Gods mercy easing thy ouercharged soule would be acceptable to thee and the paine of thy diseased spirit more sicke of thy tentation then of a burning feauer maketh thee desirous of the Phisions helpe thou criest in thy griefe Rebus succurrite lesis helpe my greeued estate and the offer and assurance of helpe and health cannot but bee ioyfull vnto thee If thy greefe and wearines be occasioned by any troubles of this life if it grow from any secular worldly cause I haue reduced all such burdens vnto fower heades Because either it is some want in our worldly estate which commonly is the burden and trouble of the multitude or if wee bee that way well stored it is some trouble domesticall and neare vnto vs either in our selues or in our house habitation or kinred or if we haue peace in our habitation ioy in our kinred friends and seruants with life and health as we desire then there is some more remoued person or more remoued accident that is the cause of greese care and feare vnto vs or â—…f abroad aswell as at home and among strangers aswell as among friends and neighbours we liue without disturbance yet we often finde difficulties in the duties of our callings or we meete with oppositions and are wronged with mistakings are euill rewarded for our well deseruing Within the compasse of one of these foure heads fall all such secular and worldly burdens and in the first place I haue giuen aduice concerning these perhaps not altogether such as some wise men well seene and traded in worldly causes would giue but surely such as an honest man should giue and such as he must obserue that looketh to obtaine ease and helpe from God If thy trouble and greefe be of another kinde if thy burden be spirituall and tâ—…e whole busines lieth more directly betweene God and thee and either as an honest man thou art greeued that thou canst not serue him as thou shouldest or so humbled that thou art greeued that thou hast sinned against him as thou shouldest not and fearest punishment for that sin these troubles I haue reduced to two heades for either the lustes of our flesh fighting against our soules doe crosse vs in the waies of trueth and righteousnes so that we cannot doe the good we would and the euill we woud not that we doe and our desires being as the desires of the children of light our deedes become as the deedes of the sonnes of
darknes Or else hauing in time of our securitie giuen way vnto our owne lusts vnto the worlds allurements and to Satans temptations our sinnes are called to remembrance are set in order against vs with full manifestation of the wickednes of them of all that wrath that they haue kindled ni heauen and of all that punishment that they haue deserued in hell to the incredible terror of our conscience Vnder these two heades of the lustes of the flesh and accusing thoughts of the dominion of sinne and the reward of sinne fall all those spirituall burdens that are heauie to the honest minde and to the humbled spirit And of these I haue giuen aduice in the second place that if it happen to be last learned yet it may be longest remembred And because the burden of accusing thoughts is euen as the gates of hell for it is true that Saint Gregorie saith Inter multiples humanae animae tribulationes among the manifold tribulations of the soule of man and the innumberable troubles of afflictions Nulla est maior quam conscientiâ—… delictorum there is none greater then the conscience of our sinnes Hee might haue said none like it none equall vnto it for in other troubles which are in a sort without vs and striue to breake in vpon the heart the troubled man saith Gregorie Ingressus in interiora mentis penetraliâ—… entering in into the closet of his heart there calleth vpon God where no man seeth yea also he shutteth the dore of his heart against these assailing troubles keepeth peace within But malae conscientiae tribulationem perferens in arcano cordis deum non inuenit He that indureth this tribulation of an euill conscience of a wounded conscience still accusing findeth not God in the secret of his heart hath not that free as a retiring place where quietly he may conser with God but the plague beginneth within his heart and the fire is kindled in the mouth of the spring where the liuing waters of comfort should flow Therefore in that argument I haue laboured to be more full and not onely in a direct path haue led the afflicted sinner to see his sinne to bee pardonable and himselfe to be allowed yea commanded to craue forgiuenes of it and God also bound by promise to grant it which he will doe and hauing promised cannot denie to doe if we seeke it aright and may doe without any impeachment of his holy and seuere iustice hauing receiuâ—…d full satisfaction in the death and sacrifice of his Sonne But because the old serpent is subtile and the poore sinner is weake and that cunning craftsmaster of all tentations and snares doeth sophistically frame many dangerous arguments and putteth them into the minde and mouth of the affrighted and distempered sinner making him ouer wittie to disclaime his part in God and his inheritance in heauen and ouer confident in his feare and ouer resolute in his doubting so to driue him if it might bee and which the diuel doeth most desire into finall despaire therefore haue I at large answered those arguments out of the word of God and with the sword of the spirit I haue eat asunder the cords of those snaring obiections which the enemie had bound more fast and close then were the cordes of Gordius and â—… haue indeuoured to doe this in a plaine and familiar stile Others dedicate their workes to honorable patrons because they are worthy of honorable patronage I haue no such opinion of mine I offer my labour as a louing seruice vnto thee They seeke a defender I seeke a reader not one to countenance or commend what is written but one that might profit by that which I haue written and therefore I present it to thee that art wearie and laden together with my heartie praier vnto God for thee that it may be by Gods blessing a meanes of thy refreshing intreating thee to read it thorough againe to read all that part that concerneth the last burden which is the burden of accusing thoughts to thee the most heauie Learne thou to depend vpon God to feare him and to abstaine from sinâ—…e he will be vnto thee a Father of mercy and a God of comfort Vnto whose mercy in Iesus Christ I commend thee taking my leaue this 21. of Ianuary From my house in Wool-church in London Thine in the Lord IOHN HAIVVARD The Contents of the seuerall Chapters of this booke THE first Chapter sheweth the context And diuideth the text pag. 1. 2 The second Chapter maketh obseruation from the person instructing pag 3. 3 The third Chapter maketh obseruation from the person instructed pag. 6. 4 The fourth Chapter diuideth the instruction into a precept and a promise and in the precept sheweth what is ment by the name of burden and setteth downe the seuerall sorts of burdens pag. 9 5 The fift Chapter teacheth what it is to cast our burden vpon God in generall rules without reference to any particular sort of burdens pag 21. 6 The sixt Chapter giueth warning of two particular sorts of burdens that must not be cast vpon God pag. 31. 7 Our burdens to be cast vpon God being some secular some spirituall The seuenth Chapter teacheth how to cast the first secular burden of worldly cares and want of things necessarie vpon God pag. 36. 8 The eight Chapter teacheth generall rules how to cast the second secular burden of domesticall troubles vpon God pag. 52. 9 The ninth Chapter teacheth particular rules for the casting of particular domesticall troubles vpâ—…n God pag. 71. 10 The tenth Chapter teacheth how to cast the third secular burden of troubles more remote vpon God pag. 123. 11 The eleuenth Chapter teacheth how to cast the fourth and last burden of secular troubles which is the difficulties of our callings vpon God pag 140. 12 The spirituall burdens arâ—… either the rebelling lustes of the flesh the honest mans burden or accusing thoughts breeding terrors of conscience the humbled mans burden The twelfe Chapter teacheth how to cast the burden of rebelling lustes vpon God pag. 152 13 The thirtenth Chapter beginning with accusing thoughts if the sinner be charged in a generall confused manner with an euill heart teaching how to seeke ease by casting that burden vpon God pag. 172. 14 If the sinner be charged with particular sinnes and findes them done in the time of his ignorance the 〈◊〉 Chapter teacheth him how to seeke ease by casting that burden vpon God pag. 189. 15 If his particular sinne were committed against his knowledge but either the sodaine tentation gaue him no time to consider or the violent tentation left him no power to resist the fifteenth Chapter teacheth how to seeke ease by casting this burden vpon God pag. 197. 16 If his particular sinne were committed with full consent of will the sixteenth Chapter teacheth how to obtaine ease by casting this burden vpon God because onely the sinne against the Holy Ghost is vnpardonable And his sinne
masterly authoritie and wisedome to draw them back from iniquity In which godly attempt fathers and masters haue alowāce frō God yea they are not only warranted of God to do it but it is a charge laid vpon them children seruants being committed to them not onely to doe them seruice and to be at their cōmandemēt but rather to receiue education instruction from them And when parents and masters faile and become carelesse of the instruction of their children seruants and in the right gouernmēt of them God doth often in his iustice punish the fathers masters neg ligence with the childrens and seruants disorder And when parents masters are carefull to instruct gouerne aright their children seruants then God in his mercy requiteth that care and diligence with the obedience and faithfulnesse of children and seruants Salomon saith in the Prouerbs The rod and correction giue wisedome but a childe set at libertie makes his mother ashamed Here iustice repayeth with disorder in the child the neglect of instruction and gouernement in the parents The same Salomon saith a gaine Correct thy sonne he will giue thee rest and will giue pleasures to thy soule Here mercy repayeth with contenting obedience in the child the wise and careful gouernement of the parents To masters also that their seruants may not breede their vnrest Salomon in the same place giueth these Items by which hee might well suppose that wise men would take warning A seruant wil not be chastened with words though hee vnderstand yet hee will not answer This is plaine enough that for some seruants the right gouernment of them something more then words is sometime necessary And againe he saith Hee that delicately bringeth vp his seruant from his youth at length he wil be euen as his sonne This is plaine enough that a delicate life with liberty and pleasure is not to be allowed to seruants by any rule of good gouernement left to thy griefe he take vppon him to bee more then a seruant Yet these rules for parents to desire and helpe the reformation of disobedient children and for maisters to desire and help the reformation of disordered seruants giues no defence vnto vnnaturall parents that are tyrants to their owne children and to cruel masters that increase the proportion of worke and number of strip◅s but dimin◅sh the due allowance of meate and cloathes and sleepe and are neuer pleased but euer brawling Saint Paul saith vnto parents Fathers prouoke not your childrē to wrath Lenity must be vsed though not cockering and too much sufferance And to masters he saith Masters doe vnto your seruants that which is iust and equall Equity must be vsed toward them thogh not remissenesse To the same purpose may it bee saide for children and se◅uants if while they haue carried themselues duetifully and deserued well their parents or maisters out of their owne vnkindnesse and cruelty doe prooue a heauy burden vnto them because it may please God to ease them of that burden by chaunging the mindes of their parents and maisters it belongeth vnto them as a speciall point of the casting of their burden vppon the Lord to pray vnto God for their parents and maisters that hee will be pleased to open and amend their hearts that they may see their errour and may reforme the same learne to deale more kindly which belongeth to parents and to deale more iustly which belongs to maisters and whereas they haue no authoritie to admonish to teach to correct as their parents and maisters haue yet with due reuerēce they may be bold obseruing opportunitie and vsing decent and humble speeches somtimes to tell them what they think to be fit How reuerently when Saul wronged Dauid and had spoken to Ionathan his sonne and to all his seruants that they should kill Dauid which was Ionathans griefe because he loued Dauid how reuerently did Ionathan labour to make Saul his father see his errour saying vnto him Let not the King sinne against his seruant against Dauid for hee hath not sinned against thee but his workes haue beene to thee verie good for he did put his life in danger and slew the Philistim and the Lord wrought a great saluation for all Israel thou sawest it and thou reioycedst wherefore then wilt thou sinne against innocent bloud and slay Dauid without a cause And when Naamat the Syrian tooke great indignation at the Prophet Elisha because he came not out and laid his hands vpon his leprousie to heale it but commanded him to wash himselfe seauen times in the waters of Iordan which he iudged nothing so vertuous as the waters of Damascus which indignation of Naama◅ the Lord and master grieued all his seruants how reuerently did they say vnto him Father if the Prophet bad commanded thee a great thing wouldest thou not haue done it How much rather then when he saith vnto thee wash and be cleane Such words of mildnesse spoken in fit season and with reseruation of due reuerence may by seruants and children be vsed to their fathers and masters to induce them to see their former errour that it may be a meanes vnder God to change their mindes But this liberty can no way iustify the insolence and vnduetifulnesse of many children seruants that being restrained by the seueritie of their parents and masters grow into discontent speake contemptuously and raylingly without all reuerence and without all regarde either of the authoritie of their parents and masters or of the subiection and duety that they owe vnto them By the same rule is euery one whose domesticall trouble growes by the errour of his neighbour if hee would bee cased which may be the changing of his neighbours minde taught to pray vnto God for the bettering of his neighbour and to put his owne helping hand to so good a woorke by admonishing his neighbour neighbourly And hee hath precepts from GOD to warrant that course Moses saith Thou shalt not hate thy brother in thy heart but thou shalt plainely rebuke thy neighbour and not suffer him to sinne So that there wanteth charitie in him that will not louingly tell his neighbor of his errour And God doeth often in his iustice make thy bad neighbour to be a cause of trouble vnto thee because thou knowing his disorders hast not told him of them that he might amend A like commaundement giueth the Lord Iesus saying If thy brother trespasse against thee goe and tell him his fault betweene him and thee alone That is if his faul be bent against thee as the chosen obiect of his malice or directed another way it light vppon thee to the hurt or hazard of thy life thy peace thy profit or thy good name or if his misdeede were neither intended against thee nor did light vpon thee but onely thou art grieued in thine honest soule to behold so vngodly dealing in these cases thou art commāded of the
that God may doe at his pleasure because he is the Lord of life to giue it and continue it Dauid saith vnto God With thee is the well of life And to him also pertaines all power ouer death to hastē it bring it forward The same Prophet saith of the same God To the Lord God belong the issues of death This maner of remoue by death it is not lawfull for thee to desire much lesse by thy hand to further either in the death of thy selfe or of thy troubler If God be pleased to doe it for thee either in remouing thy troubler from thee or in remouing thee from thy troubler it is euery way a worke of his mercy toward thee If God by death remoue the troubler from thee it is his mercy to thee When God by death had remoued Absolom that had greatly troubled his father and made him flie from Ierusalem then was that domesticall trouble at an end and Dauid returned in peace to Ierusalem That remoue of the trobler by his death was Gods mercy to the troubled So likewise if God by death remoue thee from thy troubler that also is Gods mercy to thee for so he giueth thee rest as the Prophet Esay speaketh saying The righteous perisheth and no man considereth in his heart and mercifull men are taken away and no mā vnderstandeth that the righteous are taken from the euill to come This is also Gods gracious mercy deliuering him from trouble But for thee to be an actor in these things it is altogether vnlawfull God hauing giuen to thee a commandement to the contrary Thou shalt not kill Dauid would neuer so be eased of his troubler Saul he would not doe it himselfe nor suffer others to doe it though he often had opportunity but waited on the hand of God saying to Abishai that would haue smitten him while Dauid and he stood by Sauls beds side As the Lord liueth either the Lord shall smite him or his day shall come to die or he shall descend into battell and perish the Lord keep me from laying mine hand vpon the Lords annointed And at last he was eased by Sauls death without laying his hand vpon him it is the remedy of tyrants and bloud-thirsty persons to seeke ease of their troubles by procuring the death of their troublers And it is the remedy of faithlesse desperate men to ease them of their burden of troubles by remouing themselues from their troubles and troblers by their death So did Saul Ahitophel and Iudas Those men that so remoue themselues and others cast not their burden vpon the Lord who is the giuer of life but cast it vpon the diuel◅ backe and themselues withall who was a murderer from the beginning But if a remoue for thine ease may be effected by shift of place that may both be desired and vsed without sinne Isaack sent his sonne Iacob away from his brother Esau when Esau in his anger had sworne to slaie him Dauid fled from the hand and Iauelin of Saul and shifted for himselfe by remouing from place to place and he conueied all his fathers house into the land of Moab from Sauls reach The Lord Iesus oftentimes withdrew himselfe from the fury and rage of the Iewes And he gaue his disciples a rule for times of persecutiō saying when they persecute you in this city flie vnto another And many honest men haue remoued their habitations to auoid ill neighbours and to be out of the reach of too neare troublers And many haue purged their houses of vnquiet spirits both children seruants as they might doe when they could not amend them in the house But yet I must tell you that if children and seruants increase the burden of thy domesticall troubles this turning them out for thine ease must be the last remedy that must be vsed and all other meanes for their amendment must first be attempted because children and seruants are not sent of God into thine house only for thy pleasure and ease but they are committed vnto thee to be brought vp vnder thee and to be trained by thee to grace and good behauiour And that is a thing that thou must looke vnto somewhat more then only to thine owne quiet that thou maist be able to answer God for their soules If any member of the body be diseased and out of temper putting the head and whole body to paine a man will not at the first cut off that member but first he vseth all meanes to cure it and doth with much patience endure the weaknesse of it and will suffer a blind eie rather then plucke it out of the place and a lame hand rather then cut it of and a sore leg rather then let the sawe come to it and that shall be the last worke if he doe it at all And children and seruants are members in the body of thine house therefore he is but a bad head and gouernour that presently because children and seruants are troublesome that thrust them out of dores to seeke their ease By remouing them must be the last attempt But if other attempts first made by thine own authority and wisedome then after by the counsel of neighbors and friends and lastly by the power and countenance of the magistrate will doe no good vpon them but they persist in their wickednesse and proue incurable to the hurt of thy selfe and others in thy family Then the eie the hand and the foot that offendeth may be cut of If children or seruants or any other that may be turned away be as tender and deare as thine eie as seruiceable as thine hand as necessary as thy foot let them depart The whole is to be respected before a part the head before a member Thus God may be pleased to shorten thy sorrow by a remoue and shift of place between thy troubler and thee If God be pleased to continue thy trouble long all the former aduises must be practised as time affordeth opportunity because thou know st not what happy houre of thine ease God hath set downe in his good purpose And those two common rules of patience and praier must neuer be neglected And for the mittigating of thy sorrow vnder that burden consider these things that follow and they will bring much ease vnto thy mind First that it is the common condition of all Adams children in this world to haue troubles as Iob speaketh most truly Man that is borne of a woman is of a short continuance and full of trouble And if it be common to all without exception of any how great how godly soeuer thou shouldst be too delicate to desire to be exempted Secondly in a more neare manner it is common to all the Saints of God to haue troubles in this world more then the wicked by reason of the enmity that the wicked world beareth to the godly being vnto them a step-mother while like a naturall mother
edified and walked in the feare of the Lord and were multiplied by the comfort of the holy Ghost And this conuersion of Saul with the churches peace growing thereby some haue ascribed vnto Stephens prayer as an intermediate cause who while they stoned him kneeled downe and cryed with a lowd voyce Lord lay not this sinne to their charge Of which prayer of Stephen Austin in his fourth Sermon of the Saints hath this saying If Stephen had not thus prayed the Church should not haue had Paul but therfore was Paul being fallen from his horse raised from the earth because when Stephen with bowed knees was fallen to the ground hee was heard in his prayer Therfore thogh thou hast not oportunitie to admonish thy remote aduersary yet pray vnto God for his conuersion Thou knowest not whether God wil heare thy praier and shorten thy trouble by changing the mind of thy troubler If it be to bewrought by a remoue and that remoue to be made by death therein thou hast nothing to do before-hand but to maintaine that resolution that alwaies ought to be in all Christians namely to yeeld to the wil of God and to approue his worke as well in killing as in giuing life and as well in our selues as in others And if it please God to take away thine enemy then is it thy part to praise his name that suffereth thy peace to out-liue thine enemies fury but neither worke it nor desire it nor reioyce in it as a calamity happened to thine enemy or to his house much lesse offer violence to thy self that may free thee from short troubles but it will surely plunge thee into eternall troubles If God haue appointed to shorten thy troubles by remouing either thy troubler from thee or thee from thy troubler by distance of place that you may be yet further a sunder and the one out of the reach of another as opportunity is offered wisdome will aduise thee what to doe For the departure of an enemie a wise man said A bridge of gold should be made to further his speedy passage rather then to stay him with any impediment And it is at thy liberty flying from the swords point of persecution and malice to remooue from one City to another But if God be pleased to maintaine against thee the enemy that he hath stirred vp thy chiefe casting of thy burden vpon God is by patience to possesse thy soule bearing quietly what thou canst not shake off by hearty praier to sollicite the maiesty of the most high God to free thee from thine enemy when it pleaseth him and in the meane time to giue thee wisdome to suffer as thou oughtest to his pleasure Thus much how to cast the burden of remote troubles vpon God when thy troble groweth from the malice of remote enemies that offer wrong vnto thee Sometimes thou art not hurt by remote enemies but rather art greeued for remote frindes or strangers for whose calamity thou are affected with heauinesse Sometime in regard of common humane nature because they are men as thou art and it grieueth thee that any of thine owne kinde should suffer such calamity sometime in regard of common holy religion because they worship the same God and beleeue in the same Sauiour that thou doest and it greueth thee that any of thy faith and religion and any true worshipper of thy God should indure such misery For direction to cast this burden vpon God there needeth no long discourse because I feare there are not many that beare any such burden of sorrow for others misery or vpon whom it lieth heauy if they sorrow at all or vpon whom it abideth long if it be heauy Selfloue permitteth vs not to mourne for the calamity of other men when we are at case our selues The Butler in Pharaoes court when hee had once recouered his owne place and honour neuer regarded nor was moued with Iosephs imprisonment The chiefe Butlar did not remember Ioseph but forgat him And those wounds neuer enter deepe in our hearts which we only see or heare in others and feele not in our selues and the teares that fall from our eies for other mens miseries quickly drie vp If Amos liued in this selfe-delighting and neighbour contemning age wanton and excessiue one way but wanting and pitilesse another way he would surely crie out againe as before he did saying They drinke wine in bowles and annoint themselues with the chiefe ointments but no man is sorry for the afflictions of Ioseph that is euery man cherisheth himselfe delicately but no man regardeth how other men fare Yet because God hath alwaies his a mercifull father mercifull children because some there are of tender hearts that mourne with them that mourne and haue put on as the Apostle speaketh tender mercy and kindnesse to satisfie them I pray them to call to remembrance the three rules giuen before iâ—… the case of like griefe for frindes most neare First so farre as distance of place betweene thee and them the small acquaintance that thou hast with them and thy weake means will suffer afford them thy best helpe Egypt afforded food to Canaan when famine was sort in that land The King of Moab gaue entertainment to Dauids father and to his whole houshold when Sauls displesure was heauy to them in Israel Dauid had Ziklag giuen him to dwell in when he could not be safe in Iuda Mercy by hospitality succoureth many strangers that by famine warre and other calamities cannot remain in safety at home If thou be grieued for the calamity of them that dwell farre off affourd thy best helpe thou shalt make lesse thy sorrow for their calamity while thou makest lesse their calamity by thy mercy Therefore did the brethren among the belieuing Gentiles make collections to send to the poore Saints at Ierusalem Secondly vse patience in this case and till God put an end to their miseries glorifie thou God in his iudgments that so exerciseth truth humbleth correcteth and punisheth Lastly pray vnto God for them that in his iudgements he will be pleased to remember mercy and to spare the sheepe of his owne pasture if they be true worshippers or at least that he will spare the worke of his owne hands whatsoeuer they be and forgiuing their sinnes that he will giue them repentance that they may come to the knowledge of him and of his truth and in the end be deliuered from his fiery wrath In these three things iâ—… helping mercifully in bearing patiently and in praying fruently consisteth the right manner of casting our burden of griefe and sorrow for other mens calamities vpon God And so haue wee considered of this third secular burden of more remote troubles which hath great affinity with the burden of more nigh and domesticall troubles and differeth onely in respect of the persons by whom thou art wronged and for whom thou art grieued in that they are
and said vnto me Goe prophecie to my people Israel That is I haue in those sermons which you call Conspiracie faithfully followed the commandement of the God of Israel So also did Ieremy when the Priestes and false Prophets and the multitude of the people had laid hands vpon him in the Temple and went about to kill him for his preaching he protested his innocencie saying The Lord hath sent me to prophecie against this house against this Citie all the things that you haue heard And thine innocency being thus protested made knowne then secondly turne thee vnto God appeale to his iudgemē◅ rest vpon him He is the true discerner of all mens doings to whō it is manifest both what things are done and with what mind they are done and he is the iudge of all men and of their doings and he will reward them that truly serue him therefore taking no discomfort at the vniustice and vnthankfulnes of men pray God to iustifie thy well doing against misreporters Thou hast a promise of such mercie made by the Prophet saying He shall bring forth thy righteousnes as the light and thy iudgement as the noone day and pray him to remember thee and giue thee thy reward in heauen because on earth good seruices are not worthily valowed and in expectation of that reward at Gods hands comfort thy soule in this case And thus haue we spoken of the fower secular burdens wherein immediately we haue to doe with men in matters concerning this life and shewed how the burdens may be ought to be cast vpon God for the ◅ase of our soules CHAP. XII THere are diuers troubles wherein the man that is troubled hath to doe immediatly and at the next hand with God and the things wherin he hath to doe with God and looketh directly vpon him do concerne our soule and inward man and the good estate therof for holinesse and happinesse both now and hereafter And in regard hereof those troubles I call spirituall troubles And those I reduce to two heads The first of these spirituall burdens is the powerful lusts of the flesh enemies to the holinesse of the soule The second is the feareful accusing thoughts that are enemies to the happinesse of the soule The first is the burden of the lusts of the flesh fighting against the soule The multitude of our corruptions and the law of sinne in our members so potent and strong that we cannot doe the good we would in doing whereof God should be serued and the euil we would not that we doe by doing whereof the diuell is serued This is a grieuous burden to an honest minded man that is desirous to please God and keepe a good conscience Hee considereth who made him and desireth to glorifie his creator He considereth the manifold mercies of God towards him and desireth to approue himselfe a thankfull man He respecteth the end both of his creation and of his regeneration and desireth to come neare vnto God and to haue fellowship with his redeemer and to resemble him in holinesse and righteousnesse hee seriously thinketh vpon the end of vertue and reward of vice the first to be eternall life the other to be eternall destruction and with his whole heart and soule he desireth and striueth to auoid euill which hee abhorreth and to do good which he loueth And while he striueth to goe on in this course nothing hindereth him more then the root of sin that is deeply fastened in his owne flesh The Diuell offereth a temptation and his false flesh yeeldeth presently vnto it The flattering world presenteth showes of vanity and the flesh greedily imbraceth them Occasions are offered and presented to our eies and our traiterous flesh suddenly apprehendeth them and our actions fall out to be sinfull and euill sometime at vnawares before wee haue leisure to consider what we ought to doe Sometime against fore-fight yea against repugning will For that corruption that is in our flesh which for the authority that it vsurpeth and for the power that it exerciseth in vs the Apostle calleth the law in our members that corruption rebelleth against the law of our minde and leadeth vs captiue into all actuall sinne And wee are compelled in the campe of our enemies to serue against our beloued Lord. And this is no small griefe vnto a sanctified soule that desireth to serue and worship God in spirit and truth How heauy this burden is the Apostles words doe teach vs crying out by reason of it in this manner O wretched man that I am who shall deliuer mee from this body of death It was vnto him more bitter then death that sinne was of such power in his mortall body Vpon men groaning vnder this burden compassion ◅is to be taken both in regard of God whom it grieueth them to offend and dishonour and also in regard of themselues so intangled and indangered not by any fo◅aine malice but by their owne inbred sinfulnesse Therefore for the case of such ouercharged soules to giue them some comfort notwithstanding the continuance of their burden these things are to be considered First that where God hath giuen an heart grieued for these infirmities he neuer imputeth vnto them the sinnes that they so vnwillingly and grieuedly commit their broken and displeased hearts being a pleasing sacrifice to him According to the saying of the Prophet The sacrifices of God are a contrite spirit a contrite a broken heart O God thou wilt not despise So that God taketh more pleasure to see them sorrow for their committing sinne then he doth displeasure for the sinne that they commit for to commit sinne is common to all mankinde and we cannot chuse but to doe amisse while we liue in this flesh but to mourne and to be grieued for sin to striue against it and not to commit it but with dislike offence taken for it is proper onely to them that truely loue the Lord. Secondly though they cannot attaine vnto such perfect holinesse vppon earth as they desire nor vnto such an absolute conquest ouer their corruptions and such a full measure of mortification that sin shal haue no life nor power of mou◅ng in them yet their good wil being true and vnfained and their holy desire beeing sound and not dissembled is before God as well accepted as if they were altogether without sinne Therefore is it that God requireth the heart saying My sonne giue me thine heart and let thine eies delight in my wayes He that can by the mercie of God attayne vnto this to delight in in the wayes of God and to haue a sound heart within his weake bodie he hath attained vnto as great perfection of holinesse as this present life is capable of if that desire and delight of his be ioyned with knowledge and vnderstanding so that hee be free from their errour whom the Apostle speaketh of saying They being ignorant of the righteousnesse
this point that death which he calleth poenam vitiorum and supplicium peccator is the iust paine of wickednes punishment of sinners should become as hee calles it arma virtutis and iusti meritum the armour of vertue and merit or happines of a righteous man hee saith this commeth thus to passe non quia mors bonum aliquod facta est quae antea malum fuit not because death is now become a good blessing that before was an euill curse Sed tantam Deus fidei praestit it gratiam vt mors quam vitae constat esse contrariam instrumentum sieret per quod transiretur in vitam that is but God did afford so much grace vnto faith in his Son that death which is knowne to be contrarie to life should be made the instrument or way by which we might passe into life So that death comming by the order of God to a man prepared by faith in Christ that neither through impatience hasteneth death before his time nor through loue of this world or ignorance of his future happinesse cowardly shrinketh desiring to liue beyond his time death comming to such a man in this maner deliuering him from his present short and sufferable troubles leaueth him in a blessed and happy condition absolutely freed from all troubles for the second death hath no power ouer him and he is presently receiued into glorie To him pertaine these words of Christ He that heareth my wordes and beleeueth in him that sent mee hath euerlasting life and shall not come into condemnation but hath passed from death vnto life As the beleeuing thiefe passed from the Crosse to Paradise and as soone as he was deliuered from his present trouble entred into eternall glorie and neuer felt eternall troubles so euery beleeuer when God calles him out of this world from earth passeth to heauen as Lazarus did from his houell into Abrahams bosome and death leaueth him in a most happy state For Blessed are the dead which die in the Lord euen so saith the spirit for they rest from their labours No more trouble no more dāger no more sorrow shal come to them But death doth not prooue so beneficiall to all For when a wicked man dies whether hee perish by fire as did the Sodomites or perish by water as did Pharao and his Egyptians or be swallowed vp of the gaping earth as was Korah and his company or were stoned to death as was Achan or be slaine with the sword as was Ioab or perish of some foule disease as did Herod or die a faire death in his bed as the greatest number do or fall by his owne hand as Achitophel and some other did howsoeuer he come to his end with honour or reproach with ease or with paine the wicked man by death though deliuered frō the troubls of this life yet is left in a most wofull estate being ledde into the depth of all miseries For from the earth they passe to hell from short to eternall from tollerable to vnsufferable crosses from trobles mixed with comforts which also in their bitterest condition may bee indu◅ed and ouercome with some little patience to troubles mixed with no comforts making euen the remembrance of that sweet name of comfort to be a new addition of discomfort and which giue no place for the least measure of patience to abide with them Of the end and endlesse condition of the wicked when death hath fetched them from hence the Prophet speaketh in the Psalme Surely thou hast set them in slippery places and castest them downe into desolation How suddenly are they destroied perished and horribly consumed as a dreame when one awaketh O Lord when thou raisest vs vp thou shalt make their image despised There prosperity before death is slippery as Ice there is no firme standing vpon it and when death commeth that seemeth to giue ease and end of some intermixed troubles they fall with violence and there fall is remedilesse they perish in it and remaine miserable for euer whatsoeuer conceit they nourished of lasting and continued ease it becommeth like a dreame which proueth idle when the dreamer awaketh Iob speaketh excellently of the wretched condition vnto which death bringeth the wicked saying How oft shal the Candle of the wicked be put out and there distruction come vpon them Hee will deuide their liues in his wrath they shall be as slubble before the wind and as chaffe that the storme carrieth away God will laie vp the sorrow of the father for the children when hee rewardeth him he shall know it his eies shall see his distruction and he shall drinke of the wrath of the almighty for what pleasure hath he in his house after him when the number of ◅is moneths is cut off This good man Iob knew something in what condition death leaueth a wicked man when it hath fetcht him out of this world then is he deliuered vp to the violent storme of Gods iust indignation the stubble is not more easily nor more confusedly scattered then hee then commeth the reward of all his wickednesse hee was a doer before from that time hee becommeth meerely a sufferer then the fury of the almighty ceazeth vpon him his daily drinke shall bee nothing else but the wrath of God his pleasure after his death is altogether ended and eternall woe lighteth vpon him Let vs not stand onely vpon sentences which may perhaps bee esteemed as lawes which great men easily breake thorow and delude Let vs looke into the acts of God and consider his reall proceeding wee haue a notable example commended vnto vs by our Sauiour Christ to whom the father hath committed all iudgement and therefore hee should not bee ignorant of Gods carriage He remembreth a great man a rich man which was cloathed in Purple and fine linnin and fared wel and dilicately euery day His welth and great estate could not protect him from the stroke of death that made an end of him and so of the troubles of his life if his life were acquainted with any But in what case did death leaue him our Sauiour telleth vs in these words The rich man died and was buried and being in hell in torments hee lift vp his eies and saw Abraham a farre off and Lazarus in his bosome then he cried and said father Abraham haue mercy vpon me and send Lazarus that hee may dippe the tip of his finger in water and coole my tongue for I am tormented in this flame but Abraham said sonne remember that thou in thy life time receiuedst thy pleasure and contrariwise Lazarus paine now therfore is he comforted and thou art tormented Ther was his answer stoping his mouth leauing no place for any further hope of any good While he liued he was wel if any thing were a little amisse it was fully recompenced with many pleasures in the end he died and in that death his troubles if he had any ended and his
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
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