THE Strong Helper, OFFERING TO BEAR EVERY MAN'S BURDEN. OR, A TREATISE, TEACHING in all troubles how to cast our burden upon God: but chiefly delivering infallible grounds of comfort for quieting of troubled consciences. By JOHN HAIWARD. The second Edition, corrected and enlarged. PSAL. 31. 22. Though I said in my haste, I am cast out of thy sight, yet thou heardest the voice of my prayer▪ when I cried unto thee. ¶ Imprinted at London by JOHN BEAL●…, for William Welby. 1614 TO THE WOR. shipfull and his most kind and loving friends, Master Israel Owen, and Mris. Bathshaba Owen his wife. IN the first publication of this Treatise (the argument whereof is more agreeable to the hungry desires of a troubled soul, then to the dainty appetite of them that seek to have their ears delighted with fine invention) I commended it to none, but unto such as had the only need thereof; even to them that are weary and laden, which groan under that burden, whereof none can ease them, but only he that beareth up all things by his mighty word. Heb. 13. And healeth those that are broken in heart, and giveth medicine to heal their sickness. Psal. 147. 3. At this second edition I have been bold to publish it under your Worship's name, not that I have any higher conceit of it now, then at the first; to think it now worthier, then at that time, to bear it in the forehead thereof thename of any worshipful patron. For though it be in some places altered, and in some enlarged: yet our books grow not under our hands, as our children do, to become fairer, stronger, and wiser by continuance of years: but they retain (with little alteration) their first proportion and members. And this little book, as it was at the first, so it remaineth no other, than a knitting together (in one continud discourse) of those observations, which in my public exercise I delivered in many Ser●… mons, when I entreated of that text of Scripture, which I have put down in the beginning as the argument of the whole work. But finding myself indebted unto your love, in a greater measure than I am able to make satisfaction for (which love of yours to me hath continued now above twenty years, and above all other proofs thereof, hath lately declared itself in a most free and kind offer of extraordinary favour) I have been bold in this dedication to testify unto you. as I was able, my thankful heart, which is the best recompense that my weak estate is able to afford. And with this little book which I offer unto your worships I offer unto Almighty God, my most hearty prayers, that the father of mercy, & God of all consolations, will ever continue unto 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 years be complete on earth, you may reign with Christ for ever in Heaven. From my house in Woolchurch this thirteenth of November. 1613. Your Worship's well-willer john Hayward. To him that is weary and laden. SALOMON in the Proverbs affirmeth, that he that is full despiseth a honey comb. And one wiser than Solomon telleth us in the Gospel, that the whole have no need of the Physician: Idly therefore should I offer my labour in this treatise to them that are full, and live at ease, who bearing no burden, or in their strength not feeling what they bear, would reject my offer as a mock, & say unto me, Brach jam da lasso potius prendenda natanti, offer your hand to him that is ready to sink in the 'slud, we have no need, we sit safe upon the shore. If these men's security be sound, I wish it may be durable unto them: and as they have no desire unto, so I wish they may never stand in need of the counsel contained in this book: this I wish them out of love, though (out of judgement) e know, if they belong to Christ, the tim will come, when they must bear a cross, and follow him. But with hope of better acceptation, I offer my counsel here following unto thee, that see●…est the burden that thou bearest, and gronest under the burden that thou feelest. Solomon in the forenamed place telleth us, that to the hungry soul every bitter thing is sweet And the Lord jesus affirmeth the sick to stand in need of the physicians help. Thy burden maketh thee as fainting labourer to long for relief, and the crumbs of God's mercy, easing thy overcharged soul, would be acceptable to thee: and the pain of thy diseased spirit, more sick of thy tentation, then of a burning fever, maketh thee desirous of the Phisions help, thou criest in thy grief, Rebus succurrite lesis, help my grieved estate, and the offer and assurance of help and health cannot but be joyful unto thee. If thy grief and weariness be occasioned, by any troubles of this life, if it grow from any secular & worldly cause, I have reduced all such burdens unto four heads. Because either it is some want in our worldly estate, which commonly is the burden and trouble of the multitude: or, if we be that way well stored, it is some trouble domestical and near unto us, either in ourselves or in our house habitation or kindred▪ or if we have peace in our habitation, joy in our kindred, friends and servants, with life and health as we desire, than there is some more removed person, or more removed accident, that is the cause of grief care and fear unto us: or ●…f abroad aswell as at home, and among strangers aswell as among friends and neighbours, we live without disturbance, yet we often find difficulties in the duties of our callings, or we meet with oppositions, and are wronged with mistake, & are evil rewarded for our well deserving. Within the compass of one of these four heads fall all such secular and worldly burdens, and in the first place, I have given advice concerning these: perhaps not altogether such as some wise men, well seen and traded in worldly causes would give, but surely such as an honest man should give, and such as he must observe, that looketh to obtain ease and help from God. If thy trouble and grief be of another kind, if thy burden be spiritual, and t●…e whole business lieth more directly between God and thee, and either as an honest man thou art grieved that thou canst not serve him as thou shouldest, or so humbled that thou art grieved that thou hast sinned against him as thou shouldest not, and fearest punishment for that sin: these troubles I have reduced to two heads, for either the lusts of our flesh fight against our souls, do cross us in the ways of truth and righteousness, so that we cannot do the good we would, and the evil we would not, that we do: and our desires being as the desires of the children of light, our deeds become as the deeds of the sons of darkness. Or else, having in time of our security, given way unto our own lusts, unto the world's allurements, and to Satan's temptations, our sins are called to remembrance, are set in order against us, with full manifestation of the wickedness of them, & of all that wrath that they have kindled ni heaven, and of all that punishment that they have deserved in hell, to the incredible terror of our conscience. Under these two heads of the lusts of the flesh, and accusing thoughts, of the dominion of sin, and the reward of sin, fall all those spiritual burdens, that are heavy to the honest mind and to the humbled spirit. And of these I have given advice in the second place, that if it happen to be last learned, yet it may be longest remembered. And because the burden of accusing thoughts is even as the gates of hell: for it is true that Saint Gregory saith. Inter multiples humanae animae tribulationes, among the manifold tribulations of the soul of man, and the innumberable troubles of afflictions, Nulla est maior quam conscienti●… delictorum, there is none greater than the conscience of our sins. (He might have said, none like it, none equal unto it) for in other troubles, which are in a sort without us, and strive to break in upon the heart, the troubled man (saith Gregory) Ingressus in interiora mentis penetrali●…, entering in into the closet of his heart, there calleth upon God where no man seeth: yea also he shutteth the door of his heart against these assailing troubles, & keepeth peace within. But malae conscientiae tribulationem perferens, in arcano cordis, deum non invenit: He that endureth this tribulation of an evil 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 living waters of comfort should flow. Therefore in that argument I have laboured to be more full, and not only in a direct path have led the afflicted sinner to see his sin to be pardonable, and himself to be allowed, yea commanded to crave forgiveness of it, and God also bound by promise to grant it: which he will do, and (having promised) cannot deny to do, if we seek it aright and may do without any impeachment of his holy and severe justice, having receiu●…d full satisfaction in the death and sacrifice of his Son. But because the old serpent is subtle, and the poor sinner is weak, and that cunning craftsmaster of all temptations and snares, doth sophistically frame many dangerous arguments, and putteth them into the mind and mouth of the affrighted and distempered sinner, making him over witty to disclaim his part in God, and his inheritance in heaven: and over confident in his fear, and over resolute in his doubting, so to drive him (if it might be, and which the devil doth most desire) into final despair; therefore have I at large answered those arguments out of the word of God, and with the sword of the spirit I have eat asunder the cords of those snaring objections, which the enemy had bound more fast and close than were the cords of Gordius: and ●… have endeavoured to do this in a plain and familiar style. Others dedicate their works to honourable patrons, because they are worthy of honourable patronage: I have no such opinion of mine, I offer my labour, as a loving service unto thee. They seek a defender, I seek a reader: not one to countenance or commend what is written, but one that might profit by that which I have written: and therefore I present it to thee, that art weary and laden, together with my hearty prayer unto God for thee, that it may be (by God's blessing) a means of thy refreshing: entreating thee to read it through: & again to read all that part that concerneth the last burden which is the burden of accusing thoughts, to thee the most heavy. Learn thou to depend upon God▪ to fear him, and to abstain from sin●…e, & he will be unto thee a Father of mercy and a God of comfort. Unto whose mercy in jesus Christ I commend thee, taking my leave this 21. of january. From my house in Woolchurch in London. Thine in the Lord JOHN HAIWARD. The Contents of the several Chapters of this book. THE first Chapter showeth the context. And divideth the text. pag. 1. 2 The second Chapter maketh observation from the person instructing. pag 3. 3 The third Chapter maketh observation from the person instructed. pag. 6. 4 The fourth Chapter divideth the instruction into a precept and a promise: and in the precept showeth what is meant by the name of burden, and setteth down the several sorts of burdens. pag. 9 5 The fifth Chapter teacheth what it is to cast our burden upon God in general rules, without reference to any particular sort of burdens. pag 21. 6 The sixth Chapter giveth warning of two particular sorts of burdens that must not be cast upon God. pag. 31. 7 Our burdens to be cast upon God being some secular, some spiritual. The seventh Chapter teacheth how to cast the first secular burden of worldly cares and want of things necessary upon God. pag. 36. 8 The eight Chapter teacheth general rules how to cast the second secular burden of domestical troubles upon God. pag. 52. 9 The ninth Chapter teacheth particular rules for the casting of particular domestical troubles upon God. pag. 71. 10 The tenth Chapter teacheth how to cast the third secular burden of troubles more remote upon God pag. 123. 11 The eleventh Chapter teacheth how to cast the fourth and last burden of secular troubles, which is the difficulties of our callings upon God. pag 140. 12 The spiritual burdens ar●… either the rebelling lusts of the flesh, the honest man's burden, or accusing thoughts breeding terrors of conscience, the humbled man's burden. The twelve Chapter teacheth how to cast the burden of rebelling lusts upon God. pag. 152 13 The thirteenth Chapter beginning with accusing thoughts▪ if the sinner be charged in a general & confused manner, with an evil heart, teaching how to seek ease by casting that burden upon God. pag. 172. 14 If the sinner be charged with particular sins and finds them done in the time of his ignorance, the 〈◊〉 Chapter teacheth him how to seek ease by casting that burden upon God. pag. 189. 15 If his particular sin were committed against his knowledge, but either the sudden tentation gave him no time to consider, or the violent tentation left him no power to resist, the fifteenth Chapter teacheth how to seek ease by casting this burden upon God. pag. 197. 16 If his particular sin were committed with full consent of will, the sixteenth Chapter teacheth how to obtain ease by casting this burden upon God, because only the sin against the Holy Ghost is unpardonable. And his sin is proved not to be that sin, whereof God never giveth repentance, and therefore never forgiveth it. pag. 208. 17 Hence follow objections made by his troubled mind And first he objecteth that his sin comes so near that unpardonable sin, that the angry eye of heaven can see no difference: and though his sin be pardonable, yet it is punishable: and less sins than his are punished therefore why not his. The seventeenth Chapter answereth this objection. pag 225. 18 His second objection is, the justice of heaven cannot suffer such sin as his to pass unpunished: and the holiness of heaven will not admit such sinners as he to enter. The eighteenth Chapter answereth this objection. And addeth encouragements from the promise of God and commandment of Christ. pag 234 19 His third objection is against Christ's commandment, as not pertaining to him, he may not ask forgiveness of sins, because he cannot call God his father. The nineteenth Chapter answereth this objection. pag. 247. 20 His fourth objection is against God's promise as not pertaining to him, because it was God's covenant with the house of Israel, and he is no Israelite, neither after the 〈◊〉 or after the promise. The twenieth Chapter answereth this objection. pag 264. 21 His fifth objection is, notwithstanding Christ's commandment to ask, and Gods promise to grant forgiveness yet ma●…y perish therefore why not he? The ●…ne & twentieth chapter answereth this obi●…ction, showing the conditions of obtaining forgiveness to be repentant toward God, faith in Christ, and charity ●…oward our brethren. pag. 275. 22 His sixth objection is; There is in him neither repentance nor faith nor love. The two and twentieth chapter answereth this objection. pag 302. 23 His seventh objection i●…; His heart is even full of all evil thoughts If they ri●…e out of his own heart, it is incurably evil, ●…f the devil thrusts them in, his heart is irrecoverable in the devils power. The three and twentieth chapter answereth this objection. pag. 312. 24 His eight objection is this; The law ●…f God curseth 〈◊〉, he is a transgressor, therefore by the law of God accur●…ed, the four and twentieth chapter answereth this objection. pag. 330. 25 His ninth objection is, He cannot pray, & allegeth many impediments. The five & twentieth chap. answereth this objection. pag. 340. 26 His tenth objection in an extreme fit of his disease is this; He is forsaken o●… G●…d, he is a child of perdition and lost, and he is a reprobate The six & twentieth chapter answereth this objection. pag 368. 27 His eleventh objection is the h●…ight of despair. He saith he must and will di●…, and must and will be the instrument of his own death, and allegeth reasons for it, some to prove from the justice of the fact, some from the adventage. The seven and twentieth chapter, in answer to the objection, showeth the foulness of the fact. pag. 421. 28 The eight and twentieth chapter examineth and answereth his reasons, both for the supposed justice & for the supposed advantage of the fact, showing their weakness and error. pag. 468. 29 Being driven from his desperate resolution, he maketh ●… twelfth objection from his unworthiness of life, and of the comforts of life, concluding that he must and will abstain from them. The nine and twentieth chapter an●…wereth thi●… objection. pag. 517. 30 A thir●…eenth objection is from the ●…eare of death, that either he shall die before this ten●…ation be overcome, or that it will be renewed after death, as in the proper place, for then sins are brought to judgement. The thirtieth chapter answereth this obi●…ction pag. 533 31 A fourteenth objection is a matter of discomfort, namely, that all things that minister delight and comfort to others, are unto him mingled with grief and fear. The one and thirtieth chapter answer●…th this obi●…ction and converteth the precept. pag. 559. 32 The two and thirtieth chapter beginneth the promise pronounced in words answer able to his own presen●… estate. pag. 569. 33 The three and thirtieth chapter handleth the first part of the promise in these words he will nourish thee. pag 578. 24 The four ●…nd thirtieth chapter beginneth the second part of the promise in these words. He will not suff●…r ●…he r●…ghteous to fall for ever, men's falls are here showed to be either into sin or into m●…serie, and this chapter showeth that God will not suffer the righteous when they fall into sin, to lie in it for ever. pag. 35 The five and thirtieth chapter showeth that God will not suffer the righteous when they are ●…allen into misery either inward or outward, to lie in it for ever. pag. 36 The six and thirtieth chapter gathereth the conclusion of all the whole treatise. pag. Faults escaped in Printing. P●…g. 19▪ line. 7 read wight. p. 23. l. 13. r. you. p. 54. l. 12 for & r. 2●… p. 84. l. 8. ●…. their burden. p. 88 l. 17. 1. f●…r mat man. p 89 l. 23 r. b●… by the. p. 9●…. l. 5. r. Aramite. p. ●…04. l. 12 r▪ no meat●… and l▪ 13 〈◊〉. no drink and l. ●…7. r. ●…rieue. p. 105. l. 1●…. r. repentance. p 139. l. 8 r trieth. p. 141. l. 15. r offices. p. 1●…2. l. 26. r. to 〈◊〉 p. 153 l. 6. fo●… troubles. r. burdens. p. 160. l. 25. r. pnt●…eth. p 164 l. 6. r 〈◊〉. p. 172. l. 12. r. muster master. p. 1●…3. l 2. 6 r. loving. p 20●…. l 25. for that. r. no constancy. p. 225. l. 14 r. to show for. p. 2●…8. l. 13. r. but l. p. 290. l. 1●…. r. budding p. 315. l. 20. r. derived. p. 320. l. 12. r had covered. p. 〈◊〉. l. 2●…. ●…. sc●…uethe. p 367▪ l. 13. r. and of th●…. p▪ 36●…. l 12. ●…. thou knowell whereof. p. 392 l. 27. r and serve him. p 424 l. ●…. r d●…agon p. 427. l. 2●… r. in min●… hurt. p. 428. l. 3. ●…. they ●…ocke th●…m. p. 432. l. 28. r. conjecture unto me p. 436. l. 8. r. persecuteth. p. 442. l. 23. r. pas●…ibus. p. 457. l. ●…. r. limb. p. 465. l. 11. r. arts. p. 48●…. l. 20. r. h●… receiveth p. 490. l. 11. r. cut of p. 502. l. 16. r. unexpected. p. 527▪ l. 15. r. idl●…e. p. 560. l. 13 r. without content. Other letterall faults good gentle reader bear withal. THE STRONG HELPER. PSAL. 5●…. 22. Cast thy burden upon the Lord, and he shall nourish thee: he will not suffer the righteous to fall for ever. CHAP. 1. THE violence of Saul and ●…nuy of his courtiers had The context. bred unto David trouble and danger. This trouble and danger had affrighted his mind, so that trembling fear and horror oppressed his heart, as appeareth in the first eight verses of this Psalm. His trembling fear and horror made him ●…e unto God, before whom he complaineth of the most perfidious falsehood of his enemies; and at the hands of God he craveth (in justice) their death and destruction. This appeareth in the next seven verses of the Psalm. By this time his mind is somewhat calmed, having vented his grief into the bosom of God, and therefore from the beginning of the sixteenth verse he speaketh in another temper, partly professing his own comfort, and faith (whereto even the falsehood of his enemies, detestable before God, gave some strength) and partly instructing others how, in like assault of trouble, they may grow unto like comfort. He professeth his own recovered What is in the text comfort in all these verses, beginning with the sixteenth, to the end of the Psalm (my text excepted) and he instructeth others in my text. Those whom he instructeth are such as himself lately was, namely men overcharged with some heavy burden. The instruction that he giveth them is the same that he followed himself when he was burdened, namely, by faith and prayer to turn the burden upon the shoulders of God; in these words, Cast thy burden upon the Lord. The success that he promiseth them (observing his instruction) is the same that he found himself, namely relief help and deliverance from God in these words, And he shall nourish thee: he will not suffer the righteous to fall for ever. Some profitable observations may be drawn from the persons, instructing and instructed: and some from the instruction itself. These things shall be handled in order. CHAP. 2. THe person instructing declareth Observation from person instructing. true charity, seeking to further others in obtaining mercy, as he (before) had been furthered himself, according to a good rule of our blessed saviour, given in word to Peter, but recorded in writing for all. When thou art converted strengthen thy brethren. That is, when Luk. 22. 3●…. thou hast found favour with God, teach others the way how so to seek, that they also may find the same: and in all things impart unto others the good that hath been imparted to thee. He that escaped a danger in the way, will he not give warning to his neighbour that is to travel the same way? and he that hath recovered health by any good means, will he not in his neighbour's sickness, acquaint him with the means for his recovery? certainly an honest man will. This rule should be kept in all things, but especially in the best things: when thou hast learned the truth, seek to recover thy brother out of error: when thou hast obtained grace to amend thy ways, seek to recover thy brother out of the bands of sin: and when thou hast won true comfort of heart, unto thyself, help to settle the peace of thy brother's conscience. Andrew having found jesus brought his brother Simon to him. Philip having found him brought Nathaniel to him. And the woman of Sichar having found the Messias, called her 〈◊〉▪ ●…129. neighbours saying, Come see a man that hath told me all things that ever I did▪ is not he the Christi▪ When thou hast found God, yea rather hast been found of God in any mercy showed unto thee, teach thy brother how to go forth to seek the Lord, that he also may find him and be found of him. For no man receiveth any blessing of God for his sole private use, but that he should communicate the same to others It is a good saying of Chrysostome; It Hom. 10. in 1. Corin. in ●…rali. belongeth to him that receiveth, to communicate his good to others: and he proveth it by the members of the body, that communicate their faculties to the whole body, and turn private possession into public use: and by the professors of arts and sciences that communicate their skill and work unto others. And he doubteth not to affirm that whosoever refuseth to communicate the skill and blessing whatsoever, that he possesseth, to the benefit of others, hurteth, yea destroyeth both himself and others. Study therefore to make common the mercy showed to thee. This doth David having found comfort by turning his grief upon God, he teacheth others to do the like. Thus much of the person instructing. CHAP. 3. THE person instructed is deciphered Observation from per●…on instructed. by his condition, intimated in the name of burden, when he saith, Cast thy burden: namely the man that in his soul is overcharged with griefs and cares and fears, as with a heavy burden: such as the Lord speaketh unto in the Gospel, Mat. 11. 28 saying, Come unto me all ye that are weary and laden, and I will refresh you. If a burden be heavy it ladeth, if it lie long upon us, i●… wearieth: to men so laden and wearied, the Lord jesus offereth comfort. And unto the same men, to prevent overlading and weariness, as also to procure their ease that are overladen and wearied, David giveth this instruction. Cast thy burden upon the Lord, and he shall nourish thee. etc. Of men so burdened here are we taught, to have compassion, and to labour by counsel and all good means to procure their comfort and ease. Thereto pertains that precept of God, Comfort Esai. 40. 1. ye, comfort ye my people, will your God say: Speak comfortably to jerusalem, (in the Hebrew it is speak to the heart of jerusalem: Which phrase S. Jerome thus interpreteth He that speaketh to him that Ier●…n▪ in Esai 40. mourneth, and is unto him a pleasing comforter, he speaketh to his heart,) and cry unto her that her warfare is accomplished, that her iniquity is pardoned, for she hath received of the Lords hand double for all her sins. So that when God hath humbled his people by any cross, that for the correction of their sins he laid upon them, his compassion presently moveth, and he pitieth them, as if they had borne twice more than they deserved: and thenceforth he commandeth all men that regard his voice, to comfort them with all good words, and to assure them of his favour. Yea to speak unto their heart, that is, all such words as may minister comfort to their hearts. The Apostle Paul giveth a like charge unto us, saying, Comfort the feeble minded. 1. Thes. 5. And most excellently in the Epistle to the Hebrews, Remember them that are Heb. 13. 3. in bands, as if ye were bound with them: and them that are in affliction, as if ye also were afflicted in the body. We should esteem the afflictions of others as our own afflictions, & take upon us in compassion that which they sustain in passion. And both in our inward affection, and outward diligence we should study and work their relief, as we should study and work our own. For we are all of the same kind, condition, and quality: and nothing is befallen them, that may not quickly fall upon us: also we are, & should acknowledge ourselves to be members of the same body, whose property (if they be neither dead, nor divided from the body) is to feel the affliction of their fellow members, and diligently to seek their relief. But especially finding God to be rich in mercy to us, and even a father of consolation, we should be merciful as our heavenly father is merciful, and should study to comfort them whom the God of all consolation loveth. It is the precious use that God doth give us of good men's company in this life, and it is the thing wherein good men do prove themselves to be such, when they with the balm of comfortable words heal the wounds of our grieved souls. It is the saying of S. Austin: Good men even in this life afford us Aug. epist. 121. cap. 1. no small comforts: for if poverty pinch us, if sorrow make us sad, if pain in our body afflict us, if banishment or any calamity vex us, if good men be present, which know how to rejoice with them that rejoice, and to weep with them that weep, and in conference to speak healthful things unto us, those sharp things are made marvelously gentle, those heavy things are made easy, and those adversities are borne and overcome. For in a good man that hath bowels of compassion, it is most true, that one saith, aegrotanti animo medicus est oratio, his words will heal a grieved mind. Thus much of the person instructed. CHAP. 4. NOw we come to the instruction. Instruction. Cast thy burden upon the Lord and he shall nourish thee: he will not suffer the Parts of the text a precept, and a promise. righteous to fall for ever. This instruction consisteth of two parts, the first is a precept of advice, the second is a promise of recompense. The precept is in these words, Cast thy burden upon the Lord: The promise is in the rest, and he shall nourish thee: he will not suffer the righteous to fall for ever. This promise giveth assurance of mercy from God according to our want and desire: and the precept directeth us a sure course to seek and speed of that wanting and desired help. In the precept, Cast thy burden upon the Lord: for the better understanding In the precept. thereof, it will be good to consider, first what this burden is, secondly what it is to cast this burden upon God. These things understood, the precept is understood. The name of a burden is familiar: What burden means many poor men live by bearing burdens, and know well the meaning of that name, when they feel the weight upon their shoulders. But here it is used in a borrowed sense, for any thing that is heavy to the mind, breeding fear care and grief: of which burdens there is great plenty in the world: and every man high and low, at one time or other, is fain to play the porter, and bear some of these burdens, some more heavy and some more easy, but every man some. For order sake we may endeavour to bring these burdens unto certain heads, under which, if not all (for this fruitful world breedeth new burdens daily) yet the most may be comprehended. And because in some of these burdens we have immediately and at the next hand to do with worldly matters, and with men, in things belonging to this life: in others we have immediately and at the next hand to do with spiritual matters, and God himself, in things belonging to our souls, and the life to Burdens secular & spiritual. come, therefore I will divide them into secular and spiritual burdens. The secular burdens shall again be First secular worldly cares. reduced to four ranks, whereof the first shall be the burden of worldly cares, when a man's charge is great and his maintenance small, and he taketh care how to pay his debt, how to get meat and clothes, and other necessaries for him and his; which burden is made heavy upon us▪ sometime by the immediate hand of God, sending times of dearth, and losses by fire and water, and other ways: sometime by other men, as by oppressors, deceivers, thieves, bad debtors, false servants, and riotous children: sometime it is increased▪ by our own fault, through idleness, through play, through foolish bargains, through daintiness of fare, costly apparel, and other courses of riot. And this burden may be called the burden of the multitude. The second rank shall be of domestical Secondly, secular domestical troubles. troubles, either in thyself, thy family, thy kindred, or thy habitation. For where there is wealth at will, and that way no cause of care, yet job may languish being full of diseases, David may have a scornful Michol to his wife, Abigail may have a churlish Nabal to her husband, Rahel may mourn for her children because they are not, the son may be riotous and disobedient, the daughter may be dishonest, and between Amaon, Absalon, and Thamar, the father of the family may have grief enough: servants may be unfaithful, and perhaps maintain factions, thy kindred may be unkind, or fall into some calamity, and thy next neighbour may be thy near and great enemy, or thy house may be visited with sickness, so that thy trouble shall breed even in the nest of thy rest, in thine house, at thy table, in thy bed, and in thy bones, and there, and from thence shall thy vexation grow, where, and from whence thou didst promise thyself comfort. A third rank of these burdens shall be Thirdly, secular more remote troubles. troubles more remote, growing from enemies and occasions further of. For many men have peace at home, joy in their obedient and loving wives, comfort in their dutiful and sober children, content in their trusty and faithful servants, and sweet fellowship with their kind neighbours, so that their home and habitation is their happy paradise: and yet their▪ estate may be undermined, by oppressors and deceivers, their names may be disgraced by liars and slanderers, and their lives brought into danger, by blood thirsty and malicious enemies: and they touched with the calamities Fourthly, secular difficulties of our calling. of their brethren abroad. A fourth rank of these burdens shall be the difficulties following the duties of our callings. For though it be our honour and our crown to perform the duties of our callings, yet they grow diversly to be burdens unto us: sometime when more is required at our hands then we are able to perform, either by the fault of other men, when we are called unto public services, before we be ●…ipe and fit for them: or by our own great fault, when we, either covetously or ambitiously, intrude into callings, that we are insufficient for, seeking the reward and honour of the place, without regard of the service to be done in it. Sometime we are sufficient, and also painful, and yet either God denieth success, to exercise us thereby, or men oppose against us, as Elimas did against the preaching of Paul. Sometime men are sufficient, diligent, and effect the service laudably, but envious men misinterpret and misreport their doings, as the pharisees did the works of our Lord jesus Christ, and in stead of praise they are rebuked and reproved, and in stead of deserved and expected reward they are in danger of punishment. In all these cases the duties of our callings in themselves honourable, yet become heavy burdens unto us. Under these four heads I suppose all secular and worldly burdens may be comprehended. There are other burdens, wherein we have to do immediately with God, in things that belong to piety, to peace of conscience, & to the life to come. Those may be reduced to two heads. The first 1. Spiritua sinful lusts. head and rank of these burdens, are our sinful lusts, our inbred corruptions, and infirmities, and the law of sin in our members rebelling against the law of our mind, whereby it cometh to pass, that even the best regenerate man, that feareth God, and loveth righteousness, that hath both his understanding enlightened & his will sanctified, so that he wanteth neither knowledge, zeal, nor humility, yet can neither do the good, that gladly he would, nor leave undone the evil that his soul abhorreth. This is no small burden to the man that would please God, and do his duty, that he becomes his own troubler against his own will, and crosseth himself by corruption, in that wherein he taketh pleasure by sanctification. This made Paul the Apostle to cry out in these words, O wretched man that I am who shall deliver Rom. 7. 24. me from this body of death? It was death to him that such corruption was so prevalent in his frail body. And in another place he calleth the same law of sin, a prick in the flesh, the messenger of satan to 2 Cor. 12. 7 buffet him; because it was ever serviceable to satan, and armed his hand against the holy servant of God, so that whensoever the Apostle did set his heart to do well, the devil did beat him with the weapons of his own corruption. This is no small burden to an honest minded man. The second rank of these spiritual burdens are accusing thoughts, checks 2. Spiritual accusing thoughts. and terrors of conscience, the worm in thy bosom gnawing thine heart. This burden often followeth the former, as Zophar speaketh, When wickedness was job. ●…0. 12. sweet in his mouth, he hid it under his tongue, and favoured it, and would not forsake it, but kept it close in his mouth: then his meat in his bowels was turned, the gall of asps was in the midst of him. That is, at first, sin in the committing of it is sweet, as ratsbane & poison often is, goeth down merrily, and is meat and drink to the sinner, and he can not be won from it, because it is his delight: but at last the time cometh according to the saying of God in the Psalm, I will Psal. 50. 21 reprove thee, and set them, (that is thy sins) in order before thee. According to this saying, God mustereth his sins together, and presenteth a view of them before the soul of the sinner: where the devil as a great officer in that camp, setteth them forth in their colours, that all the contempt of God and of his commandments, all their unthankfulness, and forgetfulness of their duty, all the violence, filthiness, fury and disorder that accompanied their sins, appeareth fresh to the sinner's understanding: and what wrathin heaven, what shame on earth, and fire in hell, he hath made himself worthy of, and must now look for. And this turneth the meat in his stomach into 〈◊〉, this is more deadly than the poison of asps can be: then fear increaseth & nope decreaseth: then the wicked are confounded, and could wish ●…illes and mountains to fall upon them to cover them from the face of God: and thinking to fly deserved destruction, they oft times cast themselves into eternal destruction, and with Saul, Achit●…phel and judas, kill themselves. Yea the best servants of God, when it pleaseth him to lay this burden in any toller●…ble measure upon them, are exceedingly affrighted for a time. David's words being pressed with this burden, show the heavy load of it. There is nothing sound in my flesh, because of thine anger, Psal. 38 3. neither is there rest in my bones because of my sin: For mine iniquities are gone over my head, and as a weighty burden they are too heavy for me. His affliction was great, when the grief of his mind changed the health of his body, and left no soundnes●…e either in flesh or bones. And so was it with the Prophet, and the only cause of this so great disease was, the remembrance of his sins, and the fear of God's ange●… by those sins deserved. Another time laden with this burden as he was before, he complained Psal 40. 12 of his load as he had done before, saying Innumerable troubles have compassed me: my sins have taken such hold upon me, that I am not able to look up: yea they are more in number then the hairs of my head; therefore my heart hath failed me Needs must the assault of innumerable troubles follow the remembrance of innumerable sins: and these troubles, where they lay hold, do depress the heart, that the overcharged weight cannot look up to the mercy feat of God. Yea where faith wageth battle against fear, and keepeth the field well strengthened with many promises, and in the end prevaileth, restoring peace to the conscience yet there for a time (until the hour and power of darkness pass over) terrors are great, when the charge of sin lieth upon the soul. See it in him that had the greatest assurance of all the sons of men: when the glorious son of God, our blessed Saviour jesus Christ, for our redemption was to take up, and bear the burden of our sins, it did put him to unspeakable pain, and was upon his mighty shoulders a mighty burden. Hence came Mat. 26. 39 that tripled prayer; O my father if it be possible, let this cup pass from me; nevertheless not as I will, but as thou wilt. Thence came that agony that Saint Luke speaketh of, that being in an open garden, and kneeling on the bare ground, about the midst of night, in a cold season of Luk. 22. 44. the year, he fell into a great sweat, and his sweat was like drops of blood, trickling down to the ground. Thence came that cry upon the cross, which was not the singing of a Psalm, but the true ditty of sorrow, and of a depressed soul, speaking as was before prophesied of him, My God, my God, why hast thou forsaken Mat. 27. 46 me? All these grew from the burden of our sins laid upon him, that he bearing our sins in his body upon the tree, we might be delivered from sin, to live in righteousness. The burden therefore of sin, when accusing thoughts once press and charge the conscience, citing us to appear and answer before God for our offences, is a most heavy burden; the burden of the humble, and broken hearted man: these are the two ranks of spiritual burdens. Now under these six ranks, four of secular burdens, two of spiritual; I suppose all those burdens may be comprehended, which lie heavy upon us in this world, and cause fear care and grief unto us; first care of the world: secondly, domestical troubles: thirdly troubles more remote: fourthly, the difficulties that follow the duties of our callings: five the sinful lusts of our flesh fight against our souls: lastly accusing thoughts, breeding terrors of conscience. CHAP. V. YOu have heard what the What it is to cast our burden upon God. burden is: now let us consider what it is to cast this burden upon the Lord. And hereof I will speak first generally, without relation to any particular sort of these burdens: and then particularly, with relation to the particular sorts of burdens before named: and in such order as they were named, but first generally. In general What it is to cast our burden upon the Lord, we may see by the words of Saint Peter, repeating this precept of our Prophet, and adding a reason in his words, and these are his words, Cast all your 1. Pet 5. 7 care on him, (that is, on God) for he careth for you: that is when afflictions lie heavy upon you, and careful thoughts, how to be freed from those afflictions, trouble your hearts, quiet those thoughts in yourselves, because your wisdom is defective, and your power is weak, and you are unable to bring enterprises to pass: and doing that, which in such case; God commandeth and alloweth to be done, commend your business and the success of it to God by faithful prayer: his wisdom is infinite, his power is omnipotent, and by him enterprises are brought to pass. This is Peter's advice, using our Prophet's words, and only changing the name of burden, into the name of care, because our burdens do breed our care: and this reason he addeth in his own words, for he careth for you: that is, he taketh upon him, and will dispose and effect all things for your ●…ase and safety. This exposition of casting our burden upon the Lord, is further warranted by the council of Saint Paul, saying thus; Phillip 4. 6. Be nothing careful, but in all things let your requests be showed to God in prayer and supplication, with giving of thanks: that is, whereas others wrestling with the burden of their business, take much care how to accomplish what they desire, and gaze upon their strength, their wealth, their wit and friends, to see what help these can afford: do not you in such sort trouble and turmoil yourselves; but modestly considering and using such means as you have, a●…d giving thanks unto God, whether your means be great or small, entreat him in your faithful prayer to prosecute the business for your not betraying your own business by sloth and negligence, yet trusting only to God, and depending only upon his blessing for success, fail not continually to solicit him with your prayers. David that is the speaker here▪ doth in another place by another speech of his, excellently interpret this, saying: Psal. 37. 3. Trust thou in the Lord, and do good, dwell in the Land, and thou shalt be fed assuredly: delight thyself in the Lord, and he will give thee thy hearts desire: commit thy way unto the Lord, and trust in him, and he shall bring it to pass: and he shall bring forth thy righteousness as the light, and thy judgement as the noon day▪ wait patiently on the Lord, & hope in him. Here he giveth many precepts, and every precept hath his annexed promise. The precepts do follow one another in a most kindly order▪ and together do teach us what is to cast our burden upon the Lord. First he commandeth us to trust in the Lord, that is, to call to remembrance Verse 3. the covenant that God made with us, and the many promises that he hath given us: and seeing he is faithful and true in all his promises, to trust to that covenant, and to ground our faith upon those promises. Secondly, he commandeth us to delight Verse 4. ourselves in the Lord, that is, to cheer up our hearts in God, and to rejoice in him, seeing we have a God both wise, mighty, merciful, and saithful, tied unto us by so large promises, more worth than all friends, favourers, and helpers in the world. And this rejoicing kindly followeth trust in God. Thirdly, he commandeth us to commit our ways to the Lord: that is, after Verse 5. our trust is settled in the covenant and promises, and our joy conceived in having God so tied unto us, then, to fall to prayer, and to entreat God that he will take our cause into his hands, that he will be pleased to prosecute the business for us: and seeing he is the governor and disposer of all the world and of all causes in the world, that he will vouchsafe among all other causes, to have care of ours. Lastly, he commandeth us to wait Verse 7 patiently upon God and hope in him: that is, when trust hath begotten rejoicing, and trust and rejoicing have together showed our desires unto God in prayer, then to expect in quietness of our mind such issue as he shall be pleased to give, not failing to hope for all goodness at his hands. Among which degrees of our demeanour to Godward, for the referring of our cause●… to him, he forgetteth not to insert this advise▪ that we do good Verse 3. and dwell in the land; that is, that continuing in our place and standing, we take no in direct courses, that may offend God, and pull a curse upon us in stead of a blessing: but that we do the offices of our callings, behaving ourselves in all things as becometh wise and honest men, as in the sight of God, that we may in all good conscience expect his blessing. Thus doth he teach us to cast our burdens upon God. These rules being observed, than he promiseth in all things ease of our burdens. First he promiseth sufficient maintenance, saying; Thou shalt be fed assuredly. Verse 3. Secondly, he promiseth content of heart. saying; He will give thee Verse 4. thy hearts desire. Thirdly, he promiseth convenient dispatch of all thy business, saying; And he shall bring it to pass. Verse 5. Fourthly, he promiseth justification of all thy well doings against misconstruction and slander, saying; He shall bring forth thy righteousness as the light, and thy judgement as the noon day: which all men clearly discern. These promises pertain to the second part of my text, and they greatly commend the soundness of those rules of advice, whereto they are annexed. And the rules of advice do interpret the casting of our burden upon God. That my text speaketh of: and they show us, that this is truly to cast our burden upon God, namely, in our trouble to remember the covenant of God, and the promises of help, which as he gave in mercy, so he will fulfil in truth: and to trust unto that covenant, and unto those promises, that is, unto that God that made that covenant, and gave those promises: and thereupon to take heart unto us, and to cheer ourselves in God, which he calleth delighting in God, reioyeing that we have so wise, so mighty, so merciful, and so faithful a God, so strongly tied unto us by so faithful promises: and then in this gladness of our hearts to commend our business unto God by prayer, and to make him our advocate, our Attorney, our solliciter, our factor, our agent, putting over our cause wholly to him, reserving nothing to ourselves, but to put him in remembrance from time to time by our prayer, and carefully shunning all unlawful shifts, that flesh and blood may persuade unto, doing that only that he by his word doth command us. And having thus left the cause in the hands of God, to wait patiently and quietly for such success, as God shall be pleased to give, thinking that always best, which he shall be pleased to do▪ This by David's own interpretation is that casting of our burden upon the Lord, which in the words of our text he adviseth unto. For illustration of the doctrine, rising Examples of this casting off our burden. out of these places of Scripture; Let me allege an example or two, wherein you shall see the true practice of these holy rules. While Abraham, having left his servants, went with his son Isaac, to the place where he was commanded to offer him up for a burnt offering unto Gen. 2217. God, Isaac spoke unto Abraham his father and said, My father, and he answered, here am I my son: And he said, Behold the fire and the wood, but where is the Lamb for the burnt offering? then Abraham answered, My son, God will provide him a Lamb for a burnt offering. here is a notable example of casting our burden upon God. Abraham was a true believer, and in a case of no small trouble, & burden to his soul, he faithfully intended to do, as God had commanded him: and for the success of all the business, he laid all upon God, and left it to the disposition of his good pleasure, saying, God will provide; so must we do: and this is to cast our burden upon the Lord. When jacob, to shun the fury of his brother Esau, from whom he had won his father Isaac's blessing, and also to the end that he might marry in his kindred, and not with a daughter of Canaan, as Esau had done, was sent by his father Isaac in poor estate, with his staff in his hand toward his uncle Laban, by the Gen. 28. 20 way he vowed a vow, saying▪ if God will be with me & will keep mein this journey which I go, and will give me bread to eat, & clothes to put on, so that I come again unto my father's house in safety, than the Lord shall be my God, etc. And upon this vow and prayer ma le, jacob went forward. Here was a right casting of his burden upon God, while desiring moderately things necessary for him, for his food, for his clothing, for his safety, and for his return, he seeketh them by no wrong courses, nor afflicteth his soul with care for them, but meekly by prayer beggeth them at the hands of God. When David fled from jerusalem, be cause of the rebellion of his son Absolom, and it was told him that Ahitophel that great politician was joined with Absolom, being then in great heaviness, as having a great burden fallen upon him, going up the Mount of Olives, with his head covered, his feet bare, and weeping as he went, he prayed unto God and said, O Lord, I pray thee turn 2. Sam. 15. 31. the counsel of Ahitophel into foolishness. And afterward, when in his way Shemei had railed upon him, and Abisha●… in his heroical indignation would have taken off the railers' head, David said to Abishai and to all his servants: behold my 2. Sam. 16. 11. son, which came out of mine own bowels, seeketh my life: then how much more now may this son of jemini? suffer him to curse, for the Lord hath bidden him. It may be that the Lord will look on mine affliction, and do me good for his cursing this day. Here doth David turn his burden upon the shoulders of God, while he referreth all to his pleasure, and maketh request unto him for help, ufing in the mean time much patience. The places of Scripture before alleged, and these examples added for illustration, do teach us in general manner for all burdens whatsoever, that th●…s is to put them off from our own shoulders, and to lay them upon the shoulders of God our strong helper, namely, if in our troubles we remember God, think upon his covenant and promises, his truth and faithfulness, his wisdom, mercy and power: and thereupon pray unto him for his help, referring our business wholly to his pleasure, patiently expecting, and thankfully accepting what issue he shall be pleased to send. Thus much for this point, what it is to cast our burden upon the Lord, considered generally without reference unto any particular branch of our burdens. CHAP. VI NOw we are more particularly To cast our burdens in particular. to consider of this point of casting our burden upon the Lord, with particular reference unto those ranks of our burdens remembered before. But before I begin with them, seeing we must speak of particulars, I will by Two burdens not to be 〈◊〉 upon God. way of caveat tell you of certain particular burdens, that men do cast upon God against his liking: and they are not so much burdens lying heavy upon themselves, whereof they seek to be cased by the strength and mercy of God as they are burdens which with pleasure they bind, and cast upon God to vex him withal. Such burdens we are not here warranted to cast upon God. These burdens are of two kinds, by First is a formality without pity. two kinds of men prepared. The first kind of these burdens is the ceremonious worship of God, not accompanied with true reverence in our hearts, nor with the conformable practice of godliness in our lives. This burden God doth complain of by the Prophet Esay, saying. Bring no more oblations in vain, incense Esay 1. 13. is an abomination unto me, I cannot suffer your new Moons, nor Saboths', nor solemn days (it is iniquity) nor solemn assemblies. My soul ●…ateth your new Moons, and your appointed feasts, they are a burden unto me, I am weary to bear them. And when you shall stretch out your hands, I will hide mine eyes from you They were formal in the outward service of God: therein they did well; but because they wanted the reverend fear of God, and their hands were defiled with the blood of their oppressions and cruelties, therefore their dutiful formality was abhorred of him that loveth truth in the inward affections: though the ceremonies of that formality had been appointed by himself. This burden is the pleasure of hypocrites, and by them prepared to weary the Lord withal, by such as fear men more than they fear God: and love the praise of men more than the praise of God: and draw near unto God with their mouths, and honour him with their lips, but they remove their hearts far from him, and are like unto painted sepulchres, shining without, and stinking within, so they appear unto men to be holy, but within they are full of hypocrisy, and in secret commit all iniquity. This inward and hidden wickedness is it that disgraceth their (otherwise laudable) outward and open obedience. The second is an open wicked life The second kind of these burdens is an open wicked life, when men cast off both the fear of God, and also modesty, so that they neither make conscience of their doings in regard of God, neither make dainty of doing open evil for fear of the opinion of men. Of this burden the Lord complaineth by the Prophet Amos, saying: Behold I am pressed Amos 2. 13 under you, as a Cart is pressed that is full of sheaves. If a Cart be overladen, it lieth heavy upon the axle-tree, that maketh a whining and groaning noise, and sometime breaketh, laying both Cart and load in the dust. So press they God with the load of their sins, until he groan under them, and complain by his Prophets, and at last overthroweth them, casting both them and their sins by his just judgement into hell. This burden is prepared by bold and contemning sinners: by men that rise early to follow drunkenness, and are strong to drink strong drink: by men that commit adultery, and assemble themselves by companies in harlots houses, and rise in the morning like fed horses, every man neighing after his neighbour's wife: by men that lay wait as he that setteth snares, and maketh pits to catch men, and fill their houses with the fruit of deceit as cages are filled with birds: by men that have two kinds of weights and measures, and use to swear falsely: by men that say desperately, we will do whatsoever thing goeth out of our own mouth, and our strength shall be the law of unrighteousness: by mockers that say where is the hope of his coming? and as the Prophet Esay Esa. 5. 19 testifieth of them, draw iniquity with cords of vanity, and sin as with cartropes. Of which audacious men that neither fear God nor man: and are neither religious to regard conscience, nor civil, to regard good name, the world is full. These are the two kinds of burdens, the ceremonious worship of God, without truth and piety, prepared and thrown upon God by dissembling hypocrites: and the bold transgression of all law and order, prepared and cast upon God by wicked contemners: these are those particular burdens, which by way of caveat I thought fit to warn you of, that you meddle not with casting these upon God, lest he cast both you and your burdens into eternal destruction in hell. But our heavy burdens that press our souls, and breed fear, care, and grief unto our minds, whereof we desire to be eased, those we may and must cast upon God, and are, not only allowed, but alured also to turn them off upon him. CHAP. VII. OF these burdens, some are Secular burdens. secular, concerning this world, and no way touching Heaven or Hell: and some are spiritual merely concerning our souls, and the life and death thereof, and the service and favour of God. Of the secular there be four kinds. The first secular burden is worldly The first is worldly cares. cares, when a man's charge is great, and his maintenance small: the common burden of the poor; though sometimes also wring the back of the rich. This burden groweth heavy, sometimes by the work of God's hands, sending more charge, less gains, dear times, and unexpected losses: sometimes by the malice of other men, some oppressing by power, some deceiving by fraud, and some wasting by riot whom thou didst trust: and sometime by thine own fault, as by sloth, by sumptuous courses in apparel, diet, building, and by foolish bargains. This burden makes men groan out these words, what shall we eat? what shall we drink? wherewith shall we be clothed? how shall I pay my debts, maintain my credit, and answer the charges of my place? To cast this burden upon God is to What it is to cast this upon God. proceed by these rules: First to consider the bounty of God that giveth to all both life and breath and all things. Secondly, upon consideration of this bounty, to fall to prayer, that he will be pleased to extend that bounty unto thee. Thirdly, to apply thyself diligently and faithfully in some honest calling, wherein God may bless thy hand to fill thy mouth, fleeing all unlawful shifts. Fourthly and lastly to take heed of excess. This excess is double, first the excess of desire, which we calcovetousnes when a man is not content with that that is sufficient: secondly, the excess of spending which we call riot, when a man hath a humour to waste intemperately. The first rule is to acquaint ourselves First to learn God's bounty. with the bounty of God that we may conceive hope of help from his hand, whereof the Prophet saith, thou openest thine hand Psal. 145. 16. and fillest all things living of thy good pleasure: this bounty of God will appear unto us, partly by the testimony of the Prophets partly by the evidence of his own works & liberal dealing with his creatures. His bounty is testified by the Prophets, Testified in his word. Psal. 104. 14. & other holy men. David thus speaketh of it: He causeth grass to grow for the cattle, and herbs for the use of man: that he may bring forth bread out of the earth, and wine that maketh glad the heart of man▪ & oil to make the face to shine, & bread that strengtheneth man's heart. This is a marvelous work of God's providence, & an evidence of great bounty, that out of the dry earth he bringeth forth food for us. Of his special care among men, to deal bountifully with them that fear him, the Prophet Esay giveth testimony, saying, Esa. 65. 13. thus saith the Lord God, behold my servant shall eat, & you (that is the wicked, for to them he speaketh) shallbe hungry: my servants shall drink, & you shallbe thirsty: my servants shall rejoice & you shallbe ashamed. When the wicked shall want and in their want be confounded, the righteous shall abound, and in their abundance rejoice. Excellent is the testimony of our Saviour Christ in the Gospel of S. Math. saying, Mat. 6. 26. Behold the fowls of heaven, for they sow not, neither reap, nor carry into the barns, yet your heavenvly father feedeth them: are ye not much better than they? if God extend his bounty to creatures of so small regard, to whom also the means of providing their food by sowing, reaping, & reserving is denied, that notwithstanding he sendeth them sufficiency: how much more will he provide for the children of men, that are of better regard with him & to whom he hath given means of providing their own food by sowing, by reaping, & by reserving their store. Excellent is the testimony of Saint Paul among the unbelieving Gentiles at Listra, unto whom he commendeth the true God that made the world, before the vain Idols which they served, saying, he left Act. 14. 17. not himself without w●…nesse, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. Such was his bounty even toward them that worshipped idols, and being his creatures, he failed not to supply them with necessaries●… how much more will he not fail his own children, which worship him in spirit and truth. Such testimony do the Prophets and other holy men give of the bounty of God, that openeth his hand, and filleth all things living with his goodness. And the evidence of his works is very Testified by his works. clear, to approve unto us the same goodness. He giveth daily and yearly store of food, and nourisheth life in all his creatures that participate life. But because the work of God in his ordinary providence is not observed and esteemed as it ought to be; let him that is burdened with the cares of this life, by reason of want, consider the records of God's bounty, making provision by miracle, when ordinary provision failed. How he provided for Israel in the wilderness Exo. 16. 35. forty years, sending them bread from heaven every mourning. How he provided for Elias in a time of dearth, 1. Kings 17. 4. causing the Ravens to bring him bread and flesh every morning and every evening, his drink being the water of the river Kerith. And how after the river was dried up, he multiplied the meal in the widows barrel, and the Oil in the 1. Kings 17. 14. cruse, so that there was sufficient for herself, her son, and the Prophet her guest. How he multiplied another widows oil, 2. Kin. 4. 4. so that many vessels were filled, and a great sum of money was raised to pay her debts and to relieve herself & her son. And how he provided for the people of Samaria, when the famine 2. Kin. 7. 1. was great among them, so that over night the head of an Ass was sold for fourscore pieces of silver, and the next day a measure of fine flower was▪ sold for one sickle, and two measures of Barley for a sickle: a thing so unlikely, before it came to pass, that a great man hearing the promise of it over night, said, though 2 Kin. 7 2. the Lord would make windows in heaven could this thing come to pass? these & many other like records do approve to us the care of God for men, and his bounty towards them to be such, that if ordinary provision fail, by reason of any judgement of his, he will by miracle provide for his, rather than they shall want. And for the man burdened with care by reason of want, that would be eased by casting his burden upon God: this is his first rule, to consider those and such other testimonies of God's bounty, that there may be grounded in his heart a good persuasion of God's care, that hath given life, to give nourishment to maintain the life that he hath given. The second rule, and next step of Secondly, to pray for this bounty. casting his burden upon God, is, out of this well persuaded heart, to pray unto the same bountiful God, that giveth food unto all flesh, and feedeth the young Ravens when they call upon him; and offereth the prey to the young lions, that roaring in their hunger, seek their meat; and clotheth the grass of the field with admirable beauty, that he will be pleased to send food and clothes, and other necessaries for thee and thine. Therein G●…. 28. 20. thou hast jacob for an example, who going towards his uncle Laban, by the way, in his vow made unto God, prayeth for food, and clothes, and preservation; & thou hast the Lord▪ jesus for thy warrant in so praying, who in the Gospel teacheth us, and commandeth us to pray unto our heavenly Father, for all things necessary for this life, in these words, Give us this day our daily bread. Whose Matt. 6. 11 precept and prescribed order, doth not only command us to pray for these things, but doth also give us comfortable hope to obtain all things that we pray for. A third rule and further degree of casting Thirdly, it is to follow some lawful calling. this burden upon the Lord, is, that we take heed of all unlawful shifts, as of theft, of oppression, of fraud, and of idle begging (by which courses men cast their burden, not upon the back of God, but of the devil, seeking ease and help at his hands) & that we apply ourselves diligently in some honest calling, that we may first earn, and then eat our bread, according to the doctrine of the apostle Ephe. 4. 2●… Paul, saying; Let him that stole steal no more, but let him rather labour, and work with his hands the thing which is good etc. And in an other place speaking of inordinate walkers that refuse to work, he saith, Them that be such we command and 2. Th. 3. 1●… exhort by our Lord jesus Christ, that they work with quietness, and eat their own bread. And to such, honestly traveling in some good calling, GOD will give bread and all things needful, as the Prophet saith: Trust thou in the Lord and do Psal. 37. 3. good, dwell in the Land, and thou shalt be fed assuredly. And afterward he saith in another Psalm, Blessed is every one that Psal. 128. 1 feareth the Lord, and walketh in his ways: when thou eatest the labour of thine hands, thou shalt be blessed, and it shallbe well with thee. Tremelius, according to the Hebrew reads it thus, Thou shalt enjoy, or thou shalt be fed with the labour of thine hands. So that God blessing the labour of his hands, that traveleth honestly in a lawful calling, will give him food and needful things, and ease the burden of his charge. Whereas the man that refuseth to travel in an honest calling, rebelleth against God's order, and maketh the burden of his want to be heavier. He rebelleth against the order of God, that casting Adam Gen. 3. 19 out of Paradise to till the ground, established this as a law for him and his posterity, In the sweat of thy face shalt eat bread, till thou return to the earth. Therefore ease and sloth must not be the delight of him that would win case of his burden of want at God's hands. And that he maketh the burden of his want heavier, that refuseth to labour, Solomon teaches us in the Proverbs, saying to the sluggard; Yet a little sleep, a Prou. 6. 10. little slumber, a little folding of the hands to sleep, therefore thy poverty cometh as one that traveleth by the way, and thy necessity like an armed man. The traveler cometh to thine house, when thou dost not look for him, and when the armed man cometh he will not be shut out. In this manner, stealingly as the traveler before thou art aware, and forcibly as an armed man, that cannot be driven away, will poverty & necessity come upon him that will not take pains to earn his own bread. Yea it is the justice of GOD to whip with want the idle drone, and he forbiddeth bread to be given unto them, as Paul's words to the Thessalon▪ declare, saying, When we were ●…. The. 3. 10 with you this we warned you of, that if there were any that would not work, that he should not eat: if this discipline of the Apostles were put in practice, a number of idle men and women swarming in the Land, would quickly be reform. But while justice sleepeth among magistrates and officers, and charity is become foolish among well disposed people, sloth and idleness, the breeders of all ungodliness, unrighteousness, and uncleanness, live and grow fat and lusty among us: and true poverty (in the little ones of jesus Christ) is defrauded of her due relief, intercepted by sturdy drones. But our laden wight, whose burden is want and worldly care, must for his ease apply himself unto some honest course of life. The fourth and last rule, which pertains Fourthly, it ●… to fly all excess. to the right casting of thy burden upon the Lord, when the cares of this life, by reason of want, are heavy upon thee, is, to take heed of all excess. Now this is double, the first is the excess of desire to get, the second is the excess of thy mind in spending: the first excess knows not what is enough, and therefore is ever caring, though there be no need: the second excess consumeth more than enough, and therefore maketh want, and by want bringeth care where none▪ needed to be, if moderation had been steward. The first excess is covetousness, the second is prodigality. Many men by God's mercy are provided Excess of desire to have. of sufficiency, but they are not therewith contented, and will still take care when they need not. Solomon in his time among the vanities under the Sun, observed it for one, saying, There Eccles, 4. ●… is one alone, & there is not a second, which hath neither son nor brother, yet is there no end of all his travel, neither can his ei●… be satisfied with riches. He had no great family to nourish, he had no posterity to provide for, and yet could he never be satisfied; the more he had, the more he desired, and his thirsting after wealth increased with every draft of gain & advantage that he took. He that so exceedeth in his desire, how can he be eased of the burden of worldly cares? for, what God giveth for his ease, he converteth into a new load; such men increase their burden, and make it heavier by endless desire. Of this excess Christ warneth us to take heed, saying unto us, Take heed Luk, 12. 1●… and beware of covetousness, for though a man have abundance, yet his life standeth not in his riches. The greatest store maketh not the most secured life: and he●… that thinks to live long in plenty, is oft suddenly taken away from all, and in his abundance did ever live in want, because his boundless desire never thought himself to be full, when yet he possessed superfluity. Therefore is contentedness so much commended in the Scripture. 1. Tim. ●…. 6 The Apostle Paul saith, Godliness is great gain, if a man be content with that he●… hath: for we brought nothing into the world, and it is certain that we can carry nothing out: Therefore when we have food and raiment, let us there with be content. This virtue of contentedness he must strive for, and entertain, that desireth to be cased of his burden of worldly cares. And let him remember a notable saying of the Prophet in the Psalms, A Psal. 37. 16 small thing unto the just man is better than great riches unto the wicked. It is not so much the measure of thy possession, as God's love and favour with thy possession, that maketh it to be an case of thy burden: and let him learn to follow as near as he can, the example of S. Paul, who thus professeth of himself, saying, Phil. 4. 11. I speak not because of want, for I have learned in whatsoever state I am, therewith to be content: and I can be abased, & I can abound: every where in all things I am instructed; both to be full, and to be hungry, and to abound, and to have want. This lesson of contentedness with things necessary, when our desires are kept within due bounds of moderation, helpeth greatly to case him that is pressed with the burden of worldly cares, by reason of some wants. Excess of ●…ending. The other excess is the excess of spending: that excess is unthriftiness, prodigality & waste, whereby many that had no burden of this kind, and were well provided for do make unto themselves a burden of want, to break their own back withal. And I think there was never age, wherein this excess was so excessive as in this age, while some man looseth at play in a day, more than he gathereth of his revenue, or winneth by his labour in a week, perhaps in a yee●…e: some man spendeth in idle journeys, or in merry meetings abroad, that which would serve to seed and cloth the family at home: some man spendeth in beautifying the house for show, in furnishing the table for gluttony, in pursuing idle pleasures for vanity, far above the proportion of their estate: and in decking the body with rich attire, all moderation is exceeded: so that a young man wasteth more silk in his garters and shoestrings, than his grandfather (upon the greatest feast day) did wear in all his apparel. And I know it, that some have all the points they use tagged with gold, as little looked after, and as soon lost as if they were of brass. By which courses, before they are aware of it, they bring a fair portion to beggary; for excess and riot are in a man's estate as moths in his garment. The m●…ath makes a garment to be rags before bare threads be seen: even so excess and riot beget in a man's estate want and need before it be espied. It is the saying of Solomon; He that loveth pastime Pro. 11. 17. shallbe a poor man, and he that loveth wine and oil shall not be rich. Vain pleasures and sumptuous fare make a man poor. And in another place, The drunkard and Pro. 23. 21 the glutt●…n shall be poor, and the sleeper shall be clothed with rags. Excess of meats and drinks makes a man a beggar: and ●…lenesse will suffer no wealth to cleave unto him. These are the two excesses, desire to have, which is covetousness, and spending that thou hast, which is prodigality: that he must take heed of, that would be cased of the burdens of care growing from want. Call these rules to mind; in them thou hast sure direction how to turn the burden of thy care, growing from want, upon the shoulders of God for thy ease. First make thy soul acquainted with the bounty of God in providing for his people, by considering the testimonies and evidences thereof, that thou mayest trust in him. Secondly, being persuaded of God's bounty, pray him to extend that bounty unto thee. Thirdly, use faithful diligence in some honest calling, shunning all unlawful shifts, which are never blessed. Fourthly, take heed of all excess; of the inward excess of desire in thy heart, and the outward excess of waste in thy spending. He that doth these things, casteth his burden upon God in the cares of this life, and shall not be disappointed. To him pertain these promises, and all such like, Thou shalt be P●…. 37. 3▪ 19 fed assuredly; and again after, In the days of famine they shall have enough. Thus much for the first particular branches of burdens, even the burden of worldly cares. CHAP. 8. THE second branch of these The second secular burr den is domestical troubles. particular burdens, is the burden of domestical troubles, which may be heavy upon him that is far and free from the former burden, having for wealth the world at will. I call them domestical troubles, when the matter and occasion of his trouble is near unto a man: as in these cases; When strife and offence ariseth between husband and wife, between parents and children, between masters and seruan's, and between neighbour and neighbour: or when the hand of God, in some grievous calamity, in some dangerous sickness, or in death is heavy upon thyself, thy wife, thy child, thy servant, or some other of thy family, or some near friend. This is a grievous burden, when a man's vexation breedeth in the very nest of his rest, as in his house, his table, his bed, and his bones. And this is domestical trouble. To cast this upon God, rules general & particular. This burden you may see by the cases before named to be very variable. For the casting of this burden upon God, there are many rules: some are more common to be observed in all domestical troubles; some are more private, fitting for this or that domestical trouble. In this chapter I will set down those rules that are common to all these troubles. The first general, i●… patience. And first of all, it is a common rule, in all these troubles, pertaining to the right casting of them upon God, that we arm our souls with patience, and quietly bear whatsoever God is pleased to lay upon us. For shall we be willing only to receive good things at the hands of God, things agreeable to our hearts wish, and when he is pleased, either for our trial, or for our correction, or for any other holy cause, to lay upon us evil and hard things, unpleasant to flesh and blood, shall we then murmur against his work? God forbid. job justly reproveth such a course, saying to his wife; Shall we receive good things at the ●…. b 2. 10. hands of God, and not receive evil? As when good things come, it is fit to acknowledge Gods free mercy, and to be thankful: so when evil things come, it is fit to acknowledge Gods holy justice, and to be patient. And this course of casting our burden upon the Lord, our blessed Saviour the Lord jesus Christ commends unto us, and a sure way of finding ease, saying unto us, Take my Mat. 11. 29 yoke on you, and learn of me, that I am meek and lowly of heart, and you shall find rest unto your souls: that is, whatsoever burden falls upon any of you, either after my example, or for my sake, (which I account to be my burdens, for I labour in him that labours under those burdens) let him not murmur, let him not spurn impatiently against it: but let him take it meekly unto him, as I did my death. This shall bring ease to his soul, for this is to cast his burden upon God, while for God's sake he is willing to bear his good pleasure. This patience a while continued, will make thy yoke easy, and thy burden Patience easeth by breeding joy. light; and whilst others cry and complain, thou shalt rejoice in God: therefore have the Apostles, both in their practice and in their doctrine, joined together patience and rejoicing in the times of trouble, because continued patience breedeth joy. Of their practice joining patience and rejoicing together, Paul speaketh thus; Also we rejoice Rom. 5. 3. in tribulations, knowing that tribulation bringeth forth patience, and patience experience, and experience hope, and hope maketh not ashamed. Such was their practice. Which while he reporteth, doth he not there with all deliver, that troubles patiently borne, do give experience of God's favour, give hope in God's mercy, and breed a confident and undaunted spirit ●… and these three, experience, hope, and confidence are the grounds and true supporters of joy. Of their doctrine preached to others, james the Apostle shows us what it was, saying, My brethren, count it exceeding joy, james 1●… when ye fall into divers temptations: knowing that the trying of your faith bringeth forth patience: and l●…t patience have her perfect work, that ye may be perfect and entire, lacking nothing. In their practice, could this course be kept in wisdom▪ In their doctrine, could this rule be given in soundness, if the patient bearing of all our troubles were not a ready and very sovereign way of casting our burdens upon the Lord for our ease? therefore have care of this in the first place, to possess thy soul in patience. Reason's why to be patient. And if it seem to any man a hard thing to be patient in trouble, let him not fear to attempt, even by this course of patience, to cast his burden upon the Lord. For there are many reasons, that persuade thereunto. First, the burden, while it continueth, is a sure testimony of God's love unto thee. Paul in his Epistle to the Hebrews saith, My son, Hebr. 12. 5 despise not the chastening of the Lord, neither faint when thou art rebuked of him: for whom the Lord loveth he chasteneth, & he scourgeth every son whom he receiveth. The chastisement of the Lord by these troubles, is an evidence of his fatherly love: and therefore we ought with the patience of children to bear it. Secondly, while God out of his love continueth the burden of this trouble upon thee, he doth it only for thy good. As the same Apostle teacheth us in the same Epistle, Heb. 1●…. 10 saying, He chasteneth us for our profit, that we may be partakers of his holiness●…. The effect of those troubles intended of God, is our benefit, that we may be brought to have nearer fellowship with God in holiness; and therefore they are to be borne with patience. Thirdly, though God seem to continue our burden long, and in the mean time to show small kindness unto us, yet sure the end of them will be with a blessing. As Moses saith of the work of God, leading the children of Israel for many years together through a weary wilderness, that he did it to prove them, that he might do Deut. 8. 16 them good in▪ the latter end. And if the conclusion of our trouble, like the wrestling of jacob, shall be with a blessing, it is to be born with all patience. A fourth reason there is to be regarded above all other reasons, & of force to make a man patient even in the fire, namely, that if we suffer with Christ, we shall reign with Christ, and when we have endured patiently a while on earth, we shallbe rewarded honourably for ever in heaven. Hereof the Apostle Paul thus speaketh; Our light affliction, which is but for a season, 2 Go●… 4. 17 causeth unto us a fur most excellent, and an eternal weight of glory. Affliction shall be rewarded with most excellent glory: light affliction with a weight of glory: and momentany affliction with eternal glory: therefore to be borne with all patience. He that considereth these things, that if God do send trouble, it is of his fatherly love unto us as unto sons: that in these troubles he only intendeth our good, to bring us to have fellowship with him in holiness, that our troubles shall bring peace and a blessing in the end: and lastly, that GOD will bring us from a Cross to a Kingdom, and turn our Crown of thorns into a crown of glory: He that considereth these things will bend his heart to bear his burden patiently. Whereby he certainly turneth his burden upon God for his great ease, making a heavy burden to be light, (which while it is patiently borne) melteth and falleth off from the heart, like rain falling from the high grounds: so that after a while he despiseth the troubles, that at the first were fearful unto him; and they seem unto him mole hills, that at the first showed (a far off) like mountains. This is the first common rule of casting our burden upon God, always to be observed. By this rule, if it be Husband or Wife Use of this patience in domestic all troubles. that causeth unquietness, we are taught to suffer their unquietness, whom we can neither reform nor remove, and not to make a great flame of a small spark, by provoking the unquiet to more unquietness. If it be Parents or Children that cause unquietness, Parents must be honoured, and Children must be cared for, though in some things they grieve us: and God may amend them at the last, if we in the mean while, bearing patiently their infirmities, continue our duty to them, and our prayers for them. If it be Masters or Servants that cause unquietness, the Servants in patience must be subject to their Masters with all fear, not only to the good and courteous, but also to the froward: they can not shake off their Masters, while the days of their servitude continue: and the masters in patience must do unto their servants that which is just, not omitting any means whereby they may reform them: and in the end, the master hath power to ease himself of an incurable evil servant, by dismissing him. If it be neighbour against neighbour that causeth unquietness, this rule teacheth, not to render evil for evil, nor rebuke for rebuke; but contra●…iwise in patience to bless, and to do all good offices in need, whereby thou shalt have peace in thy heart, howsoever thy neighbour be disposed to contention. And if thy home-trouble be painful sickness, either upon thyself, or upon some of thy household, or some▪ other near and dear unto thee: this rule teacheth thee (whatsoever other means for recovery of health be used) to bear thy visitation meekly, humbling thyself under the mighty hand of God in every thing. If thy trouble be the death of any whose life thou didst desire, this rule will teach thee (knowing the death of the righteous to be unto them the beginning of true life) to give glory to God with a quiet mind. This patience in all things will give thee ease of thy burden, according to the saying of our Saviour; Take Mat. 11. 29 my yoke on you, and learn of me, that I am meek and lowly in heart: and ye shall find rest unto your souls. This is one common rule. A second common rule in all these The second general is prayer. troubles, pertaining to the right casting of them upon God, is, that we pray unto God, craving his help, who for aught we know, hath therefore laid these troubles upon us, because we have been negligent in prayer: that now feeling sensibly in our sorrow, our need of his help, we might amend our old negligence, and fall to prayer. And surely, whether God did send our troubles for that cause, or no; yet this is most sure, that prayer is a most profitable course for the easing of our trouble: which God commandeth with promise of ease, saying by the Prophet, Call upon me in the Psa. 50. 15 day of trouble, so will I deliver thee, and thou shalt glorify me. And the Saints have always used it with happy success of ease. As the Prophet testifieth, saying, These called upon the Lord and he Psal. 99 6. heard them. So did jacob, when returning from his uncles, he heard that Esau was coming forth against him with four hundred men, he said thus unto God, I pray thee deliver me from the hand Ge.▪ 32. 11. of my brother, from the hand of Esau: for I fear him, lest he will come, and smite me, and the mother upon the children: And according to his desire, God delivered him from his fear: for his brother and he met in peace, and departed one from another in peace; so did Moses, when the Egyptians pursued the Israelites, and the Israelites feared the Egyptians Ezo. 14 15 before the red Sea, The Lord said unto Moses, Wherefore criest thou unto me? for Moses in his heart prayed earnestly unto God, and God did deliver him from his fear, opening a passage for the Israelites thorough the waters of the red Sea, and drowning in the flood the Egyptians that presumed to follow: so that Israel saw the Egyptians Exo. 14. 30 dead upon the Sea bank. We need not stand upon particular examples, having a general rule that never faileth, the Prophet saying, The Lord is near Ps. 145. 18. unto all that call upon him, yea, to all that call upon him in truth: he will fulfil the esire of them that fear him, he also will bear their cry, and will help them. Now seeing the saints do thus in their troubles pray unto God for ease, and do thus at the hands of God obtain ease when they pray in their troubles, it is evident, that to pray unto God in our trouble, is a worthy rule of casting our burden upon God in all domestical, yea in all whatsoever troubles. And let no man say, there is no need Need of prayer. in these troubles to trouble God with our prayers, because he knoweth both what we suffer, and what himself hath determined to do, for these reasons thou oughtest the more gladly to pray, because God doth understand thy want before thou complain, and is determined to succour before thou entreat him▪ thy labour with such a God cannot be in vain. And this know, thou hast great employment for thy prayers in these and such like troubles. First thou hast need First for thyself. to offer up prayers unto God for thyself that he will give thee patience and wisdom to demean thyself aright under these troubles, that thou mayest neither be a murmurer against God, grudging at those troubles nor increase thy troubles by dealing indiscreetly, and frowardly with them that are the causers and occasion of thy troubles: nor mayest err, and be wanting in using good remedies to heal and reform them that are the causers of thy troubles. And if thy domestical trouble be sickness in thine own body, how necessary it is to pray unto God, to give thee patience to send thee health, to forgive thy sins, and to prepare thee for death? when james the Apostle exhorteth to rejoice for temptations, and to continue in patience, till patience have her perfect work, because these things require an extraordinary wisdom, he further adviseth us to pray unto God for that wisdom saying; If any of ●…ou lack wisdom, jam. 1. 4. let him ask of God, who giveth unto all men liberally Giving to understand by that advise, how necessary it is in the time of trouble, to use pra●…er for thyself, that thou mayest demean thyself patiently and wisely▪ to glorify God in thy trouble, to profit by the same trouble, and not to increase the same; but safely to grow out of it, and to recover peace and health. Secondly, thou hast need to offer up Secondly, for them that trouble or grieve thee. prayers unto God for them by whose means thou art troubled, or for whose sake thou art grieved. Sometime thou art unkindly used, either by thy husband or wife: either by thy parents or children, or such as have stepped into the room of parents and children, and have those names by law given them, not by nature due unto them: or else by thy master or servant: or by some friend or neighbour. For these thou hast great cause to pray unto God that he will give them better minds, and let them see their fault with mislike of it, and see what becometh them to do, and give them a heart to do it. If they continue in their frowardness, shall they not continue to be troublers unto thee? then as thou desirest an end of the trouble that they put thee to, so desire that God will give them a better and wiser heart. This rule is included within that more general rule of our Saviour Christ in the Gospel, I say unto you, love your enemies, bless them that curse you, do good Mat. 5. 4●…. to them that hate you, and pray for them that hurt you, and persecute you. If we ought to pray unto God for all that hurt us, than also for them of our own house habitation and kindred that hurt us: and so much the rather for those at home, and so near unto us, because they have more opportunity to hurt us, than they that are farther of. And what are we to begin prayer for them? Two things: one that God would forgive their fault, which we also must forgive. Another that he will give them a heart to see, and to amend their fault. God in his holy justice doth therefore many times stir up domestical troubles to men, because they are negligent in domestical prayer never commending unto God either husband or wife, child, servant, kinsman, friend; or neighbour, never making any request for grace and wisdom to be given unto them. When David had brought the Ark of the Lord into the place that he had prepared for it upon the hill of Zion, and had offered burnt offerings and peace offerings, it is said, that he blessed the people in the name of the ●…. S●…▪ 6. 18. Lord of hosts, that is, he prayed the Lord of hosts to power down his blessings upon them: and having distributed flesh and bread and wine among them, and they therewith being departed home, it is said that then David returned to bless his house, that is to pray unto God 2. Sa. 6. 20. for them of his house, that they might prosper, and that he might live a comfortable life among them. Also Isaac Gen. 25. 21 Gen. 49. 48 prayed unto the Lord for his wife. And jacob blessed all his sons, every one of them blessed he with a several blessing. And Booz the Bethlemite coming into the field, among his servants and reapers, saluteth them with a prayer unto God Ruth. 2. 4. Dan. 6. 10. for them, saying, the Lord be with you. And daniel's custom was, three times a day in his house, to pray unto God, who praying in his family, could not in his prayers be unmindful of his family. From so holy and worthy examples, learn thou to pray for thine: while thou enjoyest peace with them, pray that they may not prove a trouble unto thee: and when thy trouble grows from them, pray that God will give them a mind more agreeable to peace. So fit for the ease of thy burden, is prayer for them by whom thou art troubled. Sometime thou art not unkindly used by them, yet thy trouble groweth from them, while thou art grieved for some calamity happened unto them, and takest care for ●…he helping of them. In this case there is special need of prayer to be made for them. And it is a special point of casting thy burden upon God. God speaking to the Israelites, saith of himself, I am the Lord that healeth thee; that Ex. 15, 26. is, all the health and help both of thee and thine must come only from my hand. And in another place, I kill and give life, I wound and I make whole. That is, I send sickness danger and hurt, to make Deut. 32. 39 men seek unto me▪ and again I restore health safety and peace, when men do seek unto me. And these things being the works of Gods own hand, they should fail very much, of casting their burden upon God, that being burdened with grief for the sickness and calamities of their neighbours, friends, kinsfolk, and family, should forget and neglect to pray to God for them. David prayed for his child in a most humble and earnest manner when it was sick. For David besought God for the child, and 2. Sam. 12. 26 fasted, and went in, and lay all night upon the earth. The Centureon whose faith is commended in the Gospel, prayed unto the Lord jesus for his sick servant, saying Mat. 8. 6. unto him, master my servant lieth sick at home of the palsy: and when Herod had cast Peter into prison, with purpose, after the feast, to bring him forth to the people to be slain, earnest prayer was made of Act. 12. 5. the Church unto God for him. The saints of God have always observed this as a most safe and sure rule of casting their burdens upon God, when they were troubled and grieved for the sickness and calamity of others, to pray unto God for them, to restore their health, their peace, their liberty, and their comfort: that in the recovered comfort of them that were afflicted, they might recover comfort that were afflicted for them There is therefore in these domestical troubles employment for thy prayers to be offered to God for them, either by whose means thou art troubled, or for whose sakes thou art grieved. Thirdly, thou hast need to offer up Thirdly, for all the, rest. prayer unto God for the rest of thy family, of thy kindred, of thy friends, and of thy neighbours, whether thou be wronged by the unjust and unkind dealing, or else grieved for the calamity and sickness of some: that neither the sin of them that wrong thee, nor the calamity of them for whom thou art grieved, may spread any further, to the corruption and damage of the rest. If Esau grieve his father Isaac, and his mother Rebecca, by taking a wife of the daughters of Canaan, have not Isaac and Rebecca cause to pray to God for jaacob their other son, that he may not do as his brother had done? when certain of the followers of the Lord jesus Christ had left him, taking offence at some words of his (concerning the eating of his flesh and drinking of his blood) which they understood not, jesus said to the twelve, joh. 6. 67. will ye also go away: he was careful that an evil example might not spread like a contagious sickness, to corrupt the whole company of his disciples. And (more agreeable to the cause that we have in hand) when judas one of his family (the devil entering into his heart) had covenanted with the Priests and pharisees, to betray his master into their hands the Lord jesus, heavily charged with a burden of trouble, growing from his treason, taketh occasion from his wickedness, to pray unto his father for the rest, saying, Those thou gavest me, have I Ioh 17. 12. kept, and none of them is lost▪ but the child of perdition, that the scripture might be fulfilled. And now come I to thee, and these things speak I in the world, that they might have my joy fulfilled in themselves, etc. The child of perdition (judas the traitor) being lost, the Lord hath care of the rest and prayeth for them, that they might ever rejoice in him. Even so every loving man, that can take pleasure in the health and honest carriage of his friends, neighbours and family, when one is ill at ease, and when one doth give offence, he will heartily pray to God to preserve the rest, that they may continue in health, and that they may continue to deal justly, honestly, and dutifully. This triple employment for thy prayer thou hast i●… the time of thy domestical trouble, for thyself that art troubled or grieved: for them by whose means thou art troubled, or for whose sake thou art grieved: and for the rest. This is the second common rule of casting thy burden upon God in domestical troubles, namely that thou fall to prayer: according jam. 5. 13. to the saying of S. james, is any among you afflicted, let him pray. Now let us see what other rules, as more particular, are to be added to patience and prayer. CHAP. IX. THese domestical troubles being Particular rules of casting these troubles upon God. These troubles are wron●…s or griefs. of divers sorts, let us first distinguish them into two ranks: because it is either sickness, death, or some calamity, that is happened to thyself, or to some other neighbour 〈◊〉 ●…d kinsman, or of thy family, for which thou art, out of thy love and compassion to others, and out of sense of thine own evil grieved: Or else it is some wrong offered unto thee by others, in their unthankfulness, disobedience, unjustice, or forwardness, out of which springeth ●…vnquietnesse and vexation to thee: with this latter member of wrongs let us first begin and see what it is to cast this burden upon God. First here let the wronged person that Wrongs occa●…oned sometime by ourselves. beareth the burden consider whether the occasion of these burdens grew of himself or no. For so it oftentimes cometh to pass, that the unkindness of t●…e husband provoketh the wife to some such course, as turneth after to the husband's trouble. And likewise the disobedience of the wife may drive the husband unto that course that after becometh her heavy burden. Can the party that first did wrong without provocation, be offended with the party, that in the second place did amiss being provoked? sometimes the fondness and negligence of parents, that will not instruct, nor (when needess) correct their children, nor in any thing restrain them of their own will, or else the evil example of the parents, makes them become wanton, disordered, and evil conditioned, as it fell out in Hell his children: and in the end the parents see and hear things of their children, that grieve their hearts, and out of their disobedience, and insolency they are wronged, and it cannot be otherwise, folly cleaning to the soul of the child, but that, when the soul is not husbandly tilled by the discipline of the parents, it must bring forth weeds of evil behaviour: sometime the child that complaineth of the unkindness of parents, hath by his own folly, by his disobedience and riotous courses given unto his parents (of themselves tender and loving enough) cause to be unkind, to change their countenance, to shorten their allowance, yea to shut the door against him, and to settle his inheritance upon some other. So likewise the m●…ster sometimes hath no care at home to teach his servants to know and fear God: and if he go to the house of God himself, he careth not to bring his servants with him: or if he bring them with him, he looketh not whether they stay there or no: or if they stay, whether they mark and learn any thing or no: these are not the studies of his heart. He suffereth them also to exceed decorum and comeliness of servants in their apparel, and to be abroad at unseasonable times, with other young persons (and what youth and liberty, wanting an overseer, will do, wise men know:) also by his own evil example of riot and unthriftiness, he becomes unto his servants a plain corrupter, they thinking themselves out of danger of reproof, while they tread in the steps of their masters and governors: or else an evil master dealeth unjustly and unkindly with a faithful servant, and being so brought up, and so provoked, no marvel if at length they breed their Master's trouble. Sometime the servant, being both well taught and well entreated and having no just exception against the government and usage of his Master, out of the lewdness of his own evil heart, or hearkening to the counsel of ill company, becometh disobedient and unfaithful, and provoketh his master to take straight courses with him. Sometime also an undiscreet man, dwelling by a neighbour of peaceable disposition, presumeth upon his neighbour's softness, and offereth him wrong in such manner, as overcometh patience, and makes the quiet man to stir again: and then hath he trouble in his habitation, and feels himself compassed with troubles more than he looked for: in all these and like cases, the grieved man is the occasion of his own burden, in these domestical troubles. When he findeth this: then to cast his How to cast those wrongs upon God. burden upon the Lord for his case, is to reform the errors of his own misgo. vernment, and to look better to the ways of his family: and to reform the errors of his own life, that he give better light unto his own household, and draw them back to goodness by his example, whom he had corrupted before, and to give satisfaction to his neighbour whom he had wronged, and to abstain from after-wronging of him. Thus stopping the fountain of cause given by himself, the stream of offence taken by others will soon dry up (the common rules of patience and hearty prayer to God, withal not neglected.) If thy unkindness to thy wise, and thy bad husbandry made her unquiet, use her more kindly, and prove a better husband, and she shall be quiet. So let the wife by more dutiful and modest behaviour recover her husband's love. If neglect of discipline, with too much remissness in governing children and servants, and thine own evil example among them were cause of their disorder, use thy fatherly and masterly authority better, and give a better example, and thou shalt have them in better obedience. The child also and servant, becoming more obedient and more faithful, shall soon recover the love and favour of their Parents and Masters. And if thy neighbour were provoked to vex thee, because thou hadst first injuriously vexed him, make thy peace with him for the first wrong, and abstain from offering a second, and he will live in peace with thee. Surely if the occasion of a man's domestical trouble grew from himself, this is to cast his burden upon God for his own ease, in the fear of God to remove the occasion, to reform the disorder in himself, to give satisfaction, to seek reconciliation, and to hold a better course afterward: and to do this in patience, joining withal prayer unto God, that he will give, both to himself, and to them that were his troublers, wisdom and grace, that he may no more give, and they may no more take any such offence. But if a man's domestical troubles Not occasioned by ourselves. grow not from himself, giving the occasion, but only from their own evil heart, that troubled him, so that he can say as Samuel did: Whom have I done 1. Sam. 12. 3 wrong to? Or whom have I hurt? And as David said, O Lord my God if I have done Psal. 7. 3. this thing, if there be any wickedness in my hand, if I have rewarded evil to him that had peace with me, (yea I have delivered him that vexed me without a cause) then let mine enemy persecute my soul and take it. If the burdened man be himself faultless, and the evil heart of the evil doer be the only fountain of his evil deed; as the Scriptures testify, and daily experience shows it to be most true, that there are such neighbours, and such domestikes, that of themselves without cause given, are troublesome: as froward wives, with whom it is as unquiet dwelling as with a Dragon: and evil husbands that have neither wisdom nor honesty to respect the weakness of the woman's sex, and to entreat them with due mildness; and children riotous and disobedient, that will be ruled by no counsel nor order of parents: and parents so unnatural and careless, that they have no regard of their children: and servants so slothful, unfaithful and murmuring, that they will never be good: and masters so unreasonable and cruel, that their servants live under them a miserable life: and neighbours and companions to whom it is a pastime to do evil, according to Salomon's words, As he that feigneth himself mad, casteth firebrands, arrows, Prou. 16. 18 and mortal things, so dealeth a deceitful man with his friend, and saith, am I not in sport? Thus falleth it out many times, that the quiet man giving no occasion, yet receiveth injury to his great molestation. In this case, this very testimony of his How to ca●… these upon God. heart, that he is faultless, glueth much quiet to his soul, and giveth much boldness of heart to him, to commend his cause unto God, and to crave his help, that is the patron of all innocency. And it is a goodly rule of casting his burden upon God, in this case to bear patiently his burden, till God entreated by humble prayer send relief: And this rule is commended unto us by the Apostle Peter, saying, If when ye do well, ye 1. Pe. 2. 20. suffer wrong, and take it patiently, this is acceptable to God. He therefore that hopeth for ease, must quietly bear in the mean time, according to the pleasure of God. The trouble may be a present injury, Troubles not continued nor iterated. passing away with the deed, not to be continued, never to be iterated, as the railing of Shemei upon David: to bear patiently that, which impatience cannot help, giveth hope▪ of ease and recompense from the good hand of God, as David said of Shemeis cursing, it may 2. Sam. 16. 22. be the Lord will look upon mine affliction, and do me good for his cursing this day▪ Therefore to suffer it patiently, not rendering evil for evil, no●… rebuke for rebuke, is to cast that burden upon God. Troubles continued. If it be a wrong iterated, or continued and prosecuted, still patience with prayer is to be used: for by patience we possess our souls, and by prayer we obtain help at the hands of God. If for a short time. In this continuing and iterated trouble, it may please God for thy trial thy exercise and thy good, to continue it long, or else in mercy to deliver thee from it be times. If he interpose his hand of deliverance, to make it of short continuance (which is to be prayed for) than he will put an end to thy trouble, either by changing the mind of thy troubler, or by weakening and crossing his malice, or else by removing thy troubler from thee, or thee from thy troubler: wherein till his will be revealed by his work, he is to be attended in patience, and to be entreated by prayer. And because he may remove the burden This tro●…ble may be removed by reforming the troublers. of thy domestical troubles, by reforming the troubler: it is a main point of the casting of thy burden upon God, to pray unto him for the reforming of them. And to put to thy hand to so good a work. By this rule, if a man be troubled with an unquiet wife, and would be eased by the good work of God, in reforming her, he must pray unto God, that he would be pleased to give he●… a better heart. And he himself must in all loving manner teach her what is comely for her to do as a woman, as a wife, as a mother, as a mistress, & as a neighbour, wheresoever he hath found he●… to err, and by her error to have been the cause of his trouble. So did job check and reform the error of his wife, when she provoked him to curse God, saying; thou speakest like a foolish woman: What? job. 2. 10. shall we receive good things at the hands of God, and not receive evil? So on the other side, if a woman be troubled with a bad and unquiet husband, and would be eased by the good work of God in reforming her husband, she must pray unto God, that he will be pleased to give her husband a better heart: and she herself must in all dutiful manner help that change, actempting it, partly by gentle words in season spoken, and partly by her own loving and modest behaviour, that is very forcible to reclaim even a froward mind. By words Abigail attempted to reform the churlishness of Nabal her husband, choosing a fit season to tell him of the danger thereof, the next day after, when he had slept away his drunkenness. She observed opportunity, & so should all women do. Therefore doth Bathsheba Pro. 31. 26 say of a virtuous woman, She openeth her mouth in wisdom, and the law of grace is in her tongue. And such words of wisdom from the tongue of his wife, an honest man should not refuse to hear, and unto wise words spoken in season, let her adjoin her mild and humble behaviour, by which much good may be done upon him, as testifieth Saint Peter, saying; Likewise let the wives be subject 1. Pet. 3. 1 ●… to their husbands, that even they which obey not the word, may without the word be won by the conversation of the wives, while they behold your pure conversation, which is with fear: So ought the wife, both both with mild words and good behaviour, help the reformation of her husband. These prescribed rules, for the man to desire, and help the reformation of his wife that is froward: and for the woman to desire, and help the reformation of her husband that is disordered, when the one proves the others burden by their error, give no countenance unto the disgracing complaints, unto the uncivil taunts and checks, unto the brawling words & blows, and other evil usage, that pass now and then between man & woman, when one is offended with another: surely God is not the author of such dealings, neither do the married that use such dealings▪ cast the burden of their domestical troubles upon God, os take ●…ny course to make burden lighter, but they do increase it, and make it heavier. By the same rule, parents & masters, burdened with disobedient & disordered children & servants, and desirous to turn off their burden upon god, are taught to pray to God for the reformation of their children & servants, & to put their own helping hand to the work, using their fatherly and masterly authority, and wisdom to draw them back from iniquity. In which godly attempt, fathers and masters have allowance from God; yea they are not▪ only warranted of God to do it, but it is a charge laid upon them, children & servants being committed to them, not only to do them service, and to be at their commandment, but rather to receive education, & instruction from them. And when parents and masters fail, and become careless of the instruction of their children & servants, and in the right government of them, God doth often (in his justice) punish the fathers & masters negligence, with the children's and servants disorder. And when parents & masters are careful to instruct & govern aright their children & servants, than God (in his mercy) requiteth that care and diligence with the obedience and faithfulness of children and servants. Solomon saith in the Proverbs, The rod and correction Pro. 29. 15 give wisdom, but a child set at liberty makes his mother ashamed. Here justice repayeth with disorder in the child, the neglect of instruction and government in the parents. The same Solomon saith a gain, Correct thy son, & he will Pro. 29. 17. give thee rest, and will give pleasures to thy soul. Here mercy repayeth with contenting obedience in the child, the wise and careful government of the parents. To masters also, that their servants may not breed their unrest, Solomon in the same place giveth these Items, by which he might well suppose, that wise men would take warning, A servant will not Pro. 29▪ 19 be chastened with words▪ though he understand, yet he will not answer. This is plain enough, that for some servants, & the right government of them, something more than words is sometime necessary. Pro. 29. 21. And again he saith, He that delicately bringeth up his servant from his youth, at length he will be even as his son. This is plain enough, that a delicate life with liberty and pleasure, is not to be allowed to servants by any rule of good government, left to thy grief he take upon him to be more than a servant. Yet these rules for parents to desire and help the reformation of disobedient children: and for masters to desire and help the reformation of disordered servants, gives no defence unto unnatural parents, that are tyrants to their own children: and to cruel masters, that increase the proportion of work, and number of strip●…s, but dimin●…sh the due allowance of meat, and clothes, and sleep, and are never pleased, but ever brawling. Saint Paul saith unto parents, Ephes. 6. 4. Fathers, provoke not your children to wrath. Lenity must be used, though not cockering, and too much sufferance. And to masters he saith; Masters, do unto your Coloss. 4. 1 servants that which is just and equal. Equity must be used toward them, though not remissness. To the same purpose may it be said for children and se●…uants, if while they have carried themselves dutifully, and deserved well, their parents or masters, out of their own unkindness, and cruelty, do prove a heavy burden unto them: because it may please God to ease them of that burden, by changing the minds of their parents and masters, it belongeth unto them, as a special point of the casting of their burden upon the Lord, to pray unto God for their parents and masters, that he will be pleased to open and amend their hearts, that they may see their error, and may reform the same, & learn to deal more kindly (which belongeth to parents) and to deal more justly (which belongs to masters;) and whereas they have no authority to admonish, to teach, to correct, as their parents and masters have, yet with due reverence they may be bold, observing opportunity, and using decent and humble speeches, sometimes to tell them what they think to be fit. How reverently, when Saul wronged David and had spoken to jonathan his son, and to all his servants, that they should kill David, which was Jonathan's grief, because he loved David: how reverently did jonathan labour to make Saul his father see his error, saying unto him, Let not the King sin against his servant, 1. Sa. 19 4. against David: for he hath not sinned against thee, but his works have been to thee very good: for he did put his life in danger, and slew the Philistim, and the Lord wrought a great salvation for all Israel: thou sawest it, and thou reioycedst: wherefore then wilt thou sin against innocent blood, and slay David without a cause? And when Naamat the Syrian took great indignation at the Prophet Elisha, because he came not out and laid his hands upon his leprosy to heal it, but commanded him to wash himself seven times in the waters of jordan, which he judged nothing so virtuous as the waters of Damascus; which indignation of Naama●…, the Lord and master grieved all his servants, how reverently did they say unto him, Father, if the Prophet 2▪ Kin. ●…. ●…3. bade commanded thee a great thing, wouldst thou not have done it? How much rather then, when he saith unto thee, wash and be clean? Such words of mildness, spoken in fit season, and with reservation of due reverence, may by servants and children be used to their fathers and masters, to induce them to see their former error, that it may be a means under God to change their minds. But this liberty can no way justify the insolence and unduetifulnesse of many children & servants, that being restrained by the severity of their parents and masters, grow into discontent, & speak contemptuously and railingly, without all reverence, and without all regard, either of the authority of their parents and masters, or of the subjection and duty that they owe unto them. By the same rule is every one, whose domestical trouble grows by the error of his neighbour (if he would be cased, which may be the changing of his neighbour's mind) taught to pray unto God for the bettering of his neighbour: and to put his own helping hand to so good a work, by admonishing his neighbour neighbourly. And he hath precepts from GOD to warrant that course. Moses saith, Thou shalt not hate Leu. 19 17 thy brother in thy heart, but thou shalt plainly rebuke thy neighbour, and not suffer him to sin. So that there wanteth charity in him that will not lovingly tell his neighbour of his error. And God doth often in his justice make thy bad neighbour, to be a cause of trouble unto thee, because thou, knowing his disorders, hast not told him of them, that he might amend. A like commandment giveth the Lord jesus, saying, If Ma●…. 18. 15 thy brother trespass against thee, go and tell him his fault between him and thee alone. That is, if his fault▪ be bend against thee, as the chosen object of his malice: or directed another way, it light upon thee, to the hurt or hazard of thy life, thy peace, thy profit, or thy good name: or if his misdeed were neither intended against thee, nor did light upon thee, but only thou art grieved in thine honest soul, to behold so ungodly dealing: in these cases thou art commanded of the Lord to tell him of his fault, that if he be curable he may amend. And because thou knowest not but that it may please God to ease thy burden of domestical troubles, making them of short continuance by reforming the troubler, it is a special point of casting this burden upon God, to pray for the amendment of thy neighbour, and to put thy helping hand thereto, by gentle and neighbourly admonitions. But this liberty of telling thy neighbour his fault, gives no allowance of railing, and reproaching, and public disgrace of men, by casting their infirmities and faults in their teeth. A christian man must abhor all such bitter courses, remembering what the Apostle Peter saith▪ Love covereth a multitude of 1. Pet. 4. 8. sins: That is, a right charitable man, though he seek to reform his neighbour, by telling him of his sin, yet he will not disgrace or shame his neighbour by publishing his sin. It may please God to ease thee of the By weakening the power of the trobler burden of thy domestical trouble by weakening the power, and crossing the malice, and abating the pride of thy troubler, that either he shall not dare, or shall not be able to proceed any further in thy vexation: as he daunted the Pride of Laban, when he pursued jacob, for he meant evil to jacob; but by the way, God came to Laban the Arnmite●… Gen. 31. 24 a dream by night and said unto him, take heed that thou speak not t●… jacob aught save good. And by this threatening of the Lord Laban's stomach was taken down, as he confessed to jacob the next day, saying, I am able to do you evil, but the Gen. 3●…, ●…9 God of your Father spoke unto me yester. night, saying, Take heed that thou speak not to jacob aught save good. And GOD crossed the fury and violence of Saul, when he thought to have slain David, Saul intended to s●…ite David to the w●…ll 1. Sa. 19 10 with the spear: but he turned asi●… out of Saul's presence, and he ●…ote the spear against the wall, but David si●…d, and escaped, etc. In this case it is not lawful fo●… thee to How then to cast it upon God? pray unto God for the death, the sickness, the impoverishing, or any way the hurt of thine enemy, leave him to the judgement of God, and pray unto God to forgive him his wicked malice. Yet is it lawful for thee to pray unto God, that he will be pleased to confound the devices, and to cross the attempts, and to scatter the prepared power of thine adversaries. So we read that David, in the time of Absoloms treason, when he understood that Ahitophel that great politician took part with him, he feared his counsel, and first prayed unto God, saying, O Lord, I pray thee turn the council 2. 5●…. 15. 31 of Ahitophel into foolishness. And afterward sent his wise and faithful friend Hushai the A●…chite to be an opposite unto Ahitophel, by whose means indeed ahitophel's counsel was rejected, to the danger of Absolom, and safety of David, and many like prayers we have in the Psalms. In one place, Up Lord, Psal. 9 19 let not man prevail. In another place, Let not them that are mine enemy;, unjustly Psal. 35. 19 reioyc▪ over me, neither let them wink with the e●…e that hate me without a cause. And in another place, Let not the Psal. 140. 8 wicked have his desire, O Lord, perform not his wicked thought, lest they be proud. Thus we see that the Saints have made their prayer unto God, against the malice, power, and cunning of their adversaries, that God would be pleased to abate their pride, to assuage their malice, to confound their devices, and delude their cunning, that they might not prevail to do the mischief that they intended. And so far it is lawful for thee to pray for their disappointing. And because sometime the servants of God, have made request unto him, against the persons of their enemies, praying for their destruction; as Eli●… did against the messengers of the King of Israel, saying, If that I be a man of God 2. Kin. 1. 10 let fire come down from heaven, and devour thee and thy fifty. As David in divers places of the psalms, let them be confounded and put to shame that seek after Psal. 35. 4. my soul, let them be turned back and brought to confusion that imagine mine hurt. And in another place, set thou the wicked over him, and let the adversary Psal. 109. 6 stand at his right hand, when he shall be judged, let him be condemned, and let h●… prayer be turned into sin. As Peter t●…e Apostle prayed against Simon Magus, thy money perish with thee; that, is both thou Act. 8. ●…0. and thy money perish. And Paul the Apostle against Alexander the Coppersmith, saying, Alexander the Coppersmith 1. Tim. 4. 14. hath done me much evil, the Lord reward him according to his works. Let none of us think that for the procuring our ease, and deliverance from our near troubles, it is lawful for us to bend the force of our p●…aiers against the persons of our adversaries, and to desire their destruction or hurt. For those whose examples are before remembered, were the Prophets of God, and Apostles of the Lord jesus Christ, who knew the reprobation of those against whom they prayed, and so rather pronounced the known judgements of God, than the private affections of their own hearts: and if they pronounced their own affections, they were affections conformed to the known judgements of God, not contending to guide & move God's judgements. So doth S. Austin affirm August. in Psal. 35. of all such prayers, saying, those things which are spoken in the form of wishing, are things opened by a spirit of prophesying and when they say, let that be done, and let that be done, it is no other than if they had said such and such a thing shall come unto them No●… we have no such knowledge of any man's reprobation, he may prove a sheep of Christ, whom as yet by his fruits we find and therefore esteem a wolf. And we have no such spirit of prophecy by which we can foretell, what wrath from God shall fall upon them. And also our Saviour hath given unto us, this rule which we must follow. Mat. 5. 44. Pray▪ for them which hurt you and persecute you. Therefore if God be pleased to ease us of the burden of our troubles by▪ weakening the power, assuaging the pride, and malice, and by disappointing and scattering the purposes and counsel of out enemies, we in seeking this grace at his hands, may pray against their devices, but not a against their persons. And therefore by this rule is no countenance given to the dire imprecations, and bitter curses that many uncharitable men power out against their troublers. Perhaps it may please God to ease By removing the troubler from thee, or thee from him. thee of this burden of domestical troubles, making them short, either by removing thy troubler from thee, or by removing thee from thy troubler. And this remove all may be made, either by death or by some other course. And thereto some rules pertain, in the right observation whereof a wise man for his ease casteth his burden upon God. If the remove be to be made by death: If his remove b●… by death. this is a thing that God may do at his pleasure, because he is the Lord of life, to give it and continue it. David saith unto God; With thee is the well of life. Psal. 36. 9 And to him also pertains all power over death, to hasten it & bring it forward. The same Prophet saith of the same Psal. 68 ●…0 God; To the Lord God belong the issues of death.) This manner of remove by death it is not lawful for thee to desire, much less by thy hand to further, either in the death of thyself, or of thy troubler. If God be pleased to do it for thee, either in removing thy troubler from thee, or in removing thee from thy troubler, it is every way a work of his mercy toward thee. If God by death remove the troubler from thee, it is his mercy to thee. When God by death had removed Absolom, that had greatly troubled his father and made him fly from jerusalem, then was that domestical trouble at an end, and David returned in peace to jerusalem. That remove of the troubler by his death was God's mercy to the troubled. So likewise if God by death remove thee from thy troubler, that also is God's mercy to thee, for so he giveth thee rest, as the Prophet Esay speaketh, saying; The righteous perisheth, and no man considereth Esai 57 1. in his heart: and merciful men are taken away, and no man understandeth that the righteous are taken from the evil to come. This is also Gods gracious mercy delivering him from trouble. But for thee to be an actor in these things, it is altogether unlawful, God having given to thee a commandment to the contrary; Thou shalt not kill. David Ezo▪ 20. 13 would never so be eased of his troubler Saul: he would not do it himself, nor suffer others to do it, though he often had opportunity, but waited on the hand of God, saying to Abishai, that would have smitten him while David and he stood by Saul's beds side; As the Lord liveth, 1. Sa. 26. 10 either the Lord shall smite him, or his day shall come to die▪ or he shall descend into battle and perish: the Lord keep me from laying mine hand upon the Lords anointed. And at last he was eased by Saul's death without laying his hand upon him, it is the remedy of tyrants and bloodthirsty persons, to seek ease of their troubles, by procuring the death of their troublers. And it is the remedy of faithless & desperate men, to ease them of their burden of troubles, by removing themselves from their troubles and troblers by their death. So did Saul, Ahitophel, and judas. Those men that so remove themselves and others, cast not their burden upon the Lord, who is the giver of life, but cast it upon the diuel●… back (and themselves withal) who was a murderer from the beginning. But if a remove for thine ease may be If it be by shift of place. effected by shift of place, that may both be desired and used without sin. Isaac sent his son jacob away from his brother Esau, when Esau in his anger had sworn to slay him. David fled from the hand and javelin of Saul, and shifted for himself by removing from place to place: and he conveyed all his father's house into the land of Moab from Saul's reach. The Lord jesus oftentimes withdrew himself from the fury and rage of the jews. And he gave his disciples a rule for times of persecution, saying, when they persecute you in this city, fly unto another. Mat. 10. ●…3 And many honest men have removed their habitations, to avoid ill neighbours, and to be out of the reach of too near troublers. And many have purged their houses of unquiet spirits, both children & servants, as they might do, when they could not amend them in the house. But yet I must tell you, that if children and servants increase the burden of Rulet concerning remove of children or servants. thy domestical troubles, this turning them out for thine ease, must be the last remedy that must be used; and all other means for their amendment must first be attempted, because children and servants are not sent of God into thine house, only for thy pleasure and ease, but they are committed unto thee to be brought up under thee, and to be trained by thee to grace and good behaviour. And that is a thing that thou must look unto somewhat more than only to thine own quiet, that thou mayst be able to answer God for their souls. If any member of the body be diseased and out of temper, putting the head and whole body to pain, a man will not at the first cut off that member, but first he useth all means to cure it, and doth with much patience endure the weakness of it, and will suffer a blind eye, rather than pluck it out of the place; and a lame hand rather than cut it of; and a sore leg rather than let the saw come to it: and that shall be the last work, if he do it at all. And children and servants are members in the body of thine house; therefore he is but a bad head and governor, that presently, because children and servants are troublesome, that thrust them out of doors to seek their ease. By removing them must be the last attempt. But if other attempts first made by thine own authority and wisdom then after by the counsel of neighbours and friends, and lastly by the power and countenance of the magistrate, will do no good upon them, but they persist in their wickedness, and prove incurable, to the hurt of thyself and others in thy family; Then the eye, the hand Mark. 9 43 and the foot that offendeth may be cut of. If children or servants, or any other that may be turned away, be as tender and dear as thine eye, as serviceable 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 remove and shift of place between thy troubler and thee. If God be pleased to continue thy 〈◊〉 thy trouble continue long. trouble long, all the former advises must be practised as time affordeth opportunity, because thou knowst not what happy hour of thine ease God hath set down in his good purpose. And those two common rules of patience and prayer must never be neglected. And for the mitigating of thy sorrow Consolations to comfort in long troubles. under that burden, consider these things that follow, and they will bring much ease unto thy mind. First that it is the common condition of all Adam's children, in this world to have troubles; as job speaketh most truly, Man that is borne of a woman is of a short continuance, job 14. 1. and full of trouble. And if it be common to all, without exception of any (how great how godly soever) thou shouldst be too delicate to desire to be exempted. Secondly, in a more near manner, it is common to all the Saints of God to have troubles in this world, more than the wicked, by reason of the enmity that the wicked world beareth to the godly, being unto them a stepmother, while like a natural mother, she affordeth all the delight she can unto her own. The Apostle Paul saith, All that will live godly in Christ jesus, shall suffer persecution. 2. Tim. 3. 1●…. And if it be common to all Christ's followers to bear a cross and follow him, thou must not look to be free. Thirdly, thy troubles, if they should continue unto the last hour of thy life, yet are they but short, for life itself is short, & no trouble, but is shorter. They end and give place one to another, and God interposeth between trouble and trouble spaces of quiet and gladness, and they are mixed with much cause of rejoicing, not only in regard of future mercies hoped for, but also in regard of present mercies possessed. Which mixture is as good and pleasant, as the ending of troubles: and therefore they are to be esteemed short: as also the Apostle calleth them, saying, Our light affliction which is but for a season, and he that shrinketh for short troubles, is but fainthearted. Fourthly, thou hast Christ joining his shoulder to thine, and bearing part with the in every burden of thine, and he beareth both in compassion to pity thee, and also in his divine power to assist thee, that thou mayest not sink under thy burden. Therefore doth he call thy yoke his yoke, saying, Take my yoke on Matth. 11. ●…9. you. Therefore when he speaketh of the unkindness showed to his followers, he speaks on this manner, I was hungry Math 25. 42. ●… and ye gave me meat, I was thirsty and ye gave me drink. And speaking to Saul, then perscuting those that called upon his name, he said unto him; Saul, Saul, Acts. 9 4. why persecutest thou me? Thus he maketh himself a party in all the sufferings of his servants: & what Christian man shall grudge to bear his part in that burden, wherein he hath the Lord jesus so kindly and so strongly bearing with him. Fistly, let him consider that those troubles that disquiet his life, were not raised up against him without God's appointment: as David said of Sheme●…, Suffer 2. Sam. 16. 11. him to curse, for the Lord hath bidden him. And if thou didst grew to receive or disdain to put up the offered wrong at the hands of the offerer, yet receive them without grief, and put them up without disdain at the hands of God, and for his pleasure sake. Lastly, let him consider that troubles avile much to the practice of Christianity, they make us remember God more often, and pray to him more fervently than otherwise we would. They make us remember ourselves that we are but dust, and have offended God: they pull down pride, and provoke unto repences: they work in us bowels of compassion, causing us to pity others in trouble: they make us less to love this present world, and more to desire and long for heaven. These considerations put together, are of great power to make any Christian man to bear them patiently, and to esteem them no burden, though God in his wisdom suffer them to lie long upon us. The rules hitherto delivered, teach kindly how to cast our burden of domestical troubles upon God. When our trouble is caused by the wrong offered unto us by others, in their unthankfulness, disobedience, unjustice, or frowardness. Sometime thy home-trouble is occasioned If thy trouble be grief ●… not wrong. by sickness, death, or some calamity happened unto thyself, or to some other, either kinsman, neighbour, friend, or of thine own family. If it be sickness, fear of death, or any calamity upon thyself, we know that every man is readily sensible of his ow●… evil: If it be sickness, death, fear of death, or calamity whatsoever upon others, we know that some one is more near and dear unto thee then some other, and accordingly thou art more o●… less sensible in their evils. How in these cases we may cast our burdens upon the Lord, let us consider. First if sickness, fear of death, or any If grief grow from sickness in thyself. other calamity be happened to thyself, patience and prayer, commended before for common rules in all troubles, are here to be used. And if it be sickness in thine own body, these things observed will give ease to thy mind, and perhaps health also to thy body; and so either remove wholly thy burden, o●… make it more easy. First remember that it is the visitation of God, even of him Deut. 32. 39 that saith of himself, I wound, and I make whole, that is, I send painful sickness▪ and again▪ I send saving health. This rule will lead thee into many other, whereof every one will greatly help thine ease. It will teach thee, as the Apostle Peter also teacheth thee, when he saith: Humble 1. Pet. 5. 6. yourselves under the mighty hand of God, that he may exalt you in due time. For it will make thee patiently to yield to the Lords pleasure. Secondly, it will make thee look into thy life past, and to acknowledge thy sin provoking God, as it moved David, saying, Thine Psal. 32. 4. hand is heavy upon me day and night, and my moisture is turned into the drought of Summer, than I acknowledged my sin unto thee: for I thought I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. And thirdly, with a resolution to depart from thy former iniquity, it will move thee to pray unto God for health, and to vow praise and thanks unto God, as the sickness of Hezekiah Esa. 38 2. wrought zeal of prayer and thanksgiving in him; Then Hezekiah turned his face to the wall, and prayed unto the Lord, and said, I beseech thee, Lord, remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. And for his resolution of praising God, it followeth in the same place; The grave Esa▪ 38. 18. cannot confess thee, death cannot praise thee, they that go down into the pit cannot hope for thy truth, but the living, the living, he shall confess thee, as I do this day: the father to the children shall declare thy truth. The Lord was ready to save me, therefore we will sing my song, all the days of our life, in the house of the Lord. The first acknowledgement of God's hand, will produce all these things following, as patience, confession of sins, prayer, and vows of thanksgiving: and every of these at the hands of God, will obtain ease of thy grief. Then lastly, it will move thee in all the means thou usest for the recovery of health, to look higher than either to the skill of the Physician, or virtue of the medicine, that thou mayst not fall into the mischief of Asa 2. Chro. 16. 12. King of juda, of whom it is written; Asa in the nine and thirtieth year of his reign, was diseased in his feet, and his disease was extreme: yet he sought not the Lord in his disease, but to the Physicians. So Asa slept with his fathers, and died. Thus available to the easing of thy burden of sickness in thyself, it will be, to acknowledge therein the visitation of God. And if it be any other calamity of If it be any other calamity. whatsoever kind fallen upon us, (and divers they are that may fall upon us: as for example, joseph was sold unto strangers, and imprisoned in Egypt: the men of Zeklag were spoiled of all that they had, in their absence with David: Abiathar of the house of Eli, was cast out by Solomon from being Priest unto the Lord: war and famine, and the anger of Princes, yea many inferior causes, breed many calamities) the only sure way of casting our burden upon God, is to acknowledge the work of God in our calamity, patiently to bear what he layeth upon us, and heartily to pray unto him for succour. That we ought to acknowledge God's work in our calamity, and patiently to bear his pleasure, job doth teach us saying, Shall job▪ 2. 10. we receive good things at the hand of God, and not receive evil? Surely we do never deserve any good at the hand of God, and we do continually deserve evil: what reason then have we to desire ever to receive good that we never deserve: and never to receive evil that we ever deserve? Patience therefore in bearing the calamity that God layeth upon us, doth well become the sons of men. And that in our calamity we ought to pray unto God, if we would have him to ease us of our burden, is so clear, that we need no proof for it. What man is he, religious or profane, believer or unbeliever, that doth not in his calamity remember God, look up to heaven, and pray to God? the Mariners in the ship, whereinto jonas was entered, when he fled from God, when the storm upon the sea was sore, and the tempest proved a calamity unto them, so that they threw the wares out of the ship into the sea, to lighten the ship, for safety of their lives, without instruction they could then, according to their knowledge of God, fall to prayer. For so it is written; The Mariners were jon. 1. 5. afraid, and cried every man unto his God. Though it be not general with all men, being in calamity and misery, to bear it patiently, yet it is general 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 he needeth to be comforted, by being put in hope, that God will in due time answer his prayer: as surely he will, if he be called upon in the name of his beloved son. For so hath the Lord jesus assured us, saying. job. 16. 23. Verily, verily I say unto you, whatsoever ye shall ask the father in my name, he will give it you. Let him pray therefore unto God the father in the name of the Lord jesus, and patiently attend the Lord's leisure, and in due time he will have mercy upon him. This is when any calamity is fallen upon us, to cast our burden upon the Lord, for our ease. If it be the fear of death, that is thy If it be fear of death. burden: and perhaps with regard unto others that shall be in some danger by thy death, as wife, children, servants, and others that have their education and maintenance under thee. First the burden of fear of death, is made easy to a godly man by many considerations, in all which he cas●…eth his burden upon the Lord. First he will consider that it is common to all Adam's posterity. A●… David being ready to die saith unto his son Solomon; I go the way of all the 1. King. 2. 2 earth: therefore death ought not to seem fearful to thee, that is common to all. Secondly, he will consider that he cannot die before the time appointed of God, that gave him life, and assigned from everlasting the certain length of it; as job saith, Is there not an appointed job 7. 1. time to man upon earth? And shall any desire longer life, than the giver of life alloweth▪ Or shall any be grieved to resign his life into the hands of him that gave it? Thirdly, he will consider that the end of life shall be the end of trouble unto him, & that his death shall bring him rest from all troubles, as the Spirit of God from heaven hath proclaimed, saying, ' Blessed are the dead that die Reu. 14. 13 in the Lord, for they rest from their labour. Rest and ease from weary labour, is obtained by our death and departure out of this life. Fourthly, he will consider that the sting and danger, and all bitterness of death is taken away by the death of jesus Christ, and death unto the Saints is made the gate of life: the Apostle saying; O death where is thy sting? O grave 1. Corin. 15 55. where is thy victory? The sting of death is sin, and the strength of sin is the law. But thanks be unto God, which hath given us victory through our Lord jesus Christ. Lastly, for his ease, of fear 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, than any way fear the hour of his death, he will consider, that his death shall be the gathering of him unto Christ his redeemer: as the Apostle saith, Desiring Phil. 1. 23. to be loosed, and to be with Christ, which is best of all. For while we live in the world, we are absent from the Lord, and we walk by faith and not by sight. But when we depart this world, we are gathered unto him to dwell for ever with him. And that is performed which he promised, saying, Though I go to prepare john 14▪ 3. a place for you, I will come again, and receive you unto myself, that where I am, there may ye be also. By these considerations is the burden of the fear of death made easy to a believer: and in all these considerations doth he cast his burden upon the Lord for his ease. If he therefore fear his own death, because others shall want him: his wife shall be a widow, his children shallbe fatherless, his servants shallbe orphans, and many shall miss him, that now have a helper of him; and for their sakes, rather than for himself, he is afraid to die. This burden is to be cast upon God, by commending them unto his providence, who giveth food to all flesh, because his mercy endureth for ever: and who is the keeper of Israel, that neither slumbereth nor sleepeth. And that he may do this the more comfortably, for the ease of his heart, let him remember that the Lord saith, All souls are mine, ●…zoc. 18. 4 both the soul of the father, and also the soul of the son are mine. He that created thee, and had a care of thee as the work of his hands to maintain thee, created also thy wife, thy children, thy servants, and thy poor friends, and therefore hath also a care of them as the work of his hands to maintain them, And he that gave his Son for thee to redeem thee, and therefore had a fatherly care for thee, to do all things for thy preservation and salvation, did also give his Son for them to redeem them, and therefore also hath a fatherly care of them, to do all things for their preservation and salvation: so that thou mayest most safely commend them to his mercy. And let him remember what the Prophet hath said of God, pertaining particularly to this grief, as if it were intended for his ease in this case: He is a Father of the fatherless, and judge Psal, 68 5. of the widows, even God in his holy habitation. So that thou shalt not leave thy wife without a husband, thy children without ●… father, thy servants without a master, and thy poor friends without a helper, when thou commendest them to God. He will be all in all unto all and every one of them. And therefore in this grief, remembering God's providence, thou castest thy burden upon GOD, and easest thine own heart, when thou commendest them unto him. And if it be not thine own sickness, If th●…u ●…rt grieved 〈◊〉 others. death, or calamity, that grieveth thee, but the sickness, death, or calamity of First help, to ease them what thou ca●…st. some other near unto thee, as of thy husband or wife, thy parents or children, thy master or servant, or some neighbour, or friend that was near and dear unto thee: (with commendation of thy compassion, that ought indeed to stretch itself to all these, and further also: for the servants of God must not be without natural affections.) This is, in the case of their sickness and calamity, to cast thy burden upon the Lord, first to minister what help and comfort thou art able unto them, both with good words and also with real services, that they recovering the sooner out of their sickness and calamity, thy heart may the sooner be freed of that grief, that thou sustainest for them. And in this ministering of comfort and help unto them, thou servest the Lord, and becomest the means and instrument of his mercy to the afflicted. Therefore it is said of the woman of Shumem, Elishaes' good hostess, that her sick son sat on her ●… Kin. 4. 20 knees till noon: that is, she was grieved for his sickness, and with a most willing heart gave him the best help and comfort that she could. Hence grow all those works of mercy, that the Lord jesus saith, he will remember and reward when he cometh in his glory. Hence cometh the feeding of the hungry, the refreshing of the thirsty, the clothing of the naked, the entertaining of the stranger, the visiting of the sick, and relieving men in bonds. Hence grow all these works of mercy, namely, that men and women of tender hearts, which have bowels of compassion in their bodies, are grieved to behold the want, the miseries, and calamities of others, and do ease their own hearts, by using all means to ease the others calamity: so casting in a most sweet manner the burden of their own grief upon God, who will certainly comfort them that labour to comfort his afflicted ones, Unto this rule pertain all the precepts of ministering to the necessities of the Saints. But because while thou art thus casting The●… patience and prayer. the burden of thy grief upon God, by using all good means to relieve them for whom thou art grieved. Because (I say) they are not presently freed from their calamity, nor thou from all thy sorrow conceived for their sakes: therefore unto this diligence of helping and succouring the miserable (if thou wilt sound and fully cast thy burden upon God) patience must be added, and prayer: patience to bear quietly their sickness and calamities whom thou lovest, for the Lords sake that hath appointed it so, glorifying him in all his works: and prayer, to entreat the God of mercy to remember (in his mercy) those thy miserable friends, and to raise them up whom he cast down. here remember David praying for his sick child: Daniel praying for the return of the captivity: the Centurion praying for his sick servant: and the Church praying for Peter imprisoned. I will instead of all examples, add the precept of the Apostle Paul, making patience and prayer the chief rules of obtaining ease of all burdens, Phil. 4. 5. saying, Let your patient mind be known to all men, the Lord is at hand: be nothing careful, but in all things let your requests be showed unto God, in prayer and supplication, and giving of thanks. Thine own diligence in showing mercy and helping, thy patient attendance upon God, with thy faithful prayer for the asflicted, are the mean●… of casting thy burden upon God, when thou art grieved for the sickness and calamities of others. But if it be the death of some dear If it be for the death of others. friend that thou art grieved for, wherein perhaps thou thinkest thy grief remediless, because thy dead can not live again: even for this very cause, oughtest thou to bear the death of thy friend quietly, because thy dead cannot live again. And herein we have David an example of godly fortitude unto us, who having a child sick, did while it yet lived, afflict his soul. For it is written, David be sought GOD for the 2. Sa. 12. 16 child, and fasted, and went in, and lay all night upon the earth. Then the Elders of his house arose, to come unto him, and to cause him to rise from the ground, but he would not, neither did he eat meat with them. Thus while there was hope of remedy, he gave way to the sorrow of his 2. Sa. 12. 18 heart. But it followeth; On the seventh day the child died: and the servants of David feared to tell him, that the child was dead: for they said, behold while the child was yet alive, we spoke unto him, and he would not hearken unto our voice: how shall we say unto him, the child is dead, to vex him more? But when David saw his servants whispered, David perceived that the child was dead: Therefore David said unto his servants, Is the child dead? And they said, he is dead: then David arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the Lord, and worshipped, and after came to his own house, and bade that they should set bread before him, and he did eat. His sorrowing ended when he once saw, that there was no hope of enjoying any longer the company of his child. Now this course seemed to his servants a new and strange kind of philosophy, that he should mourn in the danger of death, and yet rejoice, or at least comfort himself with any content in death: and therefore his servants said unto him, What thing is this that thou hast done? 2. Sa. 12. 21 thou didst fast and weep for the child while it was alive: but when the child was dead, thou didst rise and eat meat. And what reason had he for this strange and unwonted behaviour? He said, while 2. Sa. 12. 22 the child was yet alive, I fasted and wept: for I said, who can tell whether God will have mercy on me, that the child may live: but now being dead, wherefore shall I now fast? can I bring him again any more? I shall go to him, but he shall not return to me. Behold, the same thing that maketh thee to mourn, namely, that thy dead shall not return to thee: the same consideration David made the ground of his quiet and content, and thereupon he comforted his heart, and would not continue in heaviness for that that could not be helped. So that it is (to a right understanding man) ground enough to build content and quietness of heart upon, that God hath done his work, which thy sorrow cannot revoke. But, for the further quieting of thy mind, know that thy dead shall live again: as the Prophet Esay saith▪ Thy Esa. 26. 19 deadmen shall live, with my body shall they rise. There is a day appointed of GOD, wherein they shall return out of the dust again, and live again in their bodies then glorified. Yea, know that for thy comfort, that thy dead do now live, and howsoever their bodies lie without life in the grave, yet their souls do live, and shall live for ever with God. And with these considerations of the present life of the soul, and the future life of the bodies, the Apostle would have wise Christians comfort themselves over their dead, and not give way to their affections, to mourn without measure, saying, 1. thes. 4▪ 13 I would not brethren have you ignorant concerning them which are asleep, that ye sorrow not as others which have no hope. For if we believe that jesus is dead and risen, even so them which sleep in jesus, God shall bring with him. For this say we unto you by the word of the Lord, that we which live, and are remaining in the coming of the Lord, shall not prevent them which sleep. For the Lord himself shall descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God. And the dead in Christ shall rise first. Then shall we which live and remain, be caught up with them in the clouds▪ to meet the Lord in the air, and so shall we ever be with the Lord. Wherefore comfort yourselves one another with these words. Let them mourn for their dead, that know not the hope of the dead, and suppose them extinct that are departed: but let them which in the school of Christ, have learned what is the condition and hope of the dead, how their souls do presently live with Christ, and that their bodies also shallbe raised up in glory at the last day. Let them rejoice in the behalf of their dead, and throw off that burden of sorrow, which is so heavy unto them. And thus much for the second branch of secular troubles, namely, for domestical troubles, and the casting of that burden upon God. CHAP. X. THe third branch is of troubles The third secular burden is troubles more remote. more remote, having a beginning further of, when those by whom thou art wronged, are not of thy family, neither of thy kindred, near acquaintance, nor neighbours; but strangers of another kindred, family, or habitation, yet having so much knowledge of thee, & acquaintance with thee▪ as to make thee the mark of their malice, and object for their envy and evil hearts to work upon. And those, for whom thou art grieved, are not of the same house, stock, village, or country with thee: yet because they are men, and have fellowship with thee in common nature, or because they are christians, and have fellowship with thee in the same common religion, thy heart is grieved by way of compassion, to hear of the calamities that are happened unto them. And these remote troubles and griefs may happen to him that hath peace in his own house, liveth quietly with his neighbours, and lovingly with his friends, and hath comfort and joy in their health and prosperity. The rules given for domestic troubles, Generally 〈◊〉 pati●…ce are also very sitting for these: first therefore arm thyself with patience, & & quietly suffer till God send ease. And for the confirming of thy patience, consider that the hearts of all men being in the hands of God, these should never have had any will to offer the wrong, if God for some holy cause had not stirred them up, as he is said to have stirred up troublers to Solomon, when he fell to idolatry: 1. Ki. 11. 14 Then the Lord stirred up an adversary unto Solomon, even Hadad the Edomite, etc. And therefore though thou grudge to bear at the hands of men, yet bear with patience and humility the good pleasure of God, who knoweth when and how to make thee amends. David with this consideration confirmeth himself in his patience, saying I should have Psal. 39 6. been dumb and not have opened my mouth, because thou didst it. Saint Jerome reads it, I have been dumb, and will not open my mouth. Tremellius reads it, I am dumb, and do not open my mouth. The meaning is, that either he should have kept silence, or he had kept silence, or he did keep silence, or was resolved hereafter to keep silence: or else altogether, for time past, present, and to come, he held himself bound as by way of duty, in his trouble to be mute and dumb, from murmuring, raging, and all works of impatiency, upon this only reason, because thou didst it, that is, because he knew it to be the handy work of God. And unto patience add prayer: for And ●…se prayer. though it becometh a godly man in his trouble to shut his mouth against all words of murmuring, yet it becometh him not to shut his mouth in the time of trouble, against words of humble prayer. For by silence from murmuring, it is manifest, that God is feared, and his pleasure approved: but by silence from prayer, it is manifest, that God is neglected, and his help little set by▪ In these troubles therefore, and in all troubles, it is a principal point of casting our burden upon God, to seek his help by prayer. And the same consideration of God's deed (in stirring up the adversary that serveth to shut our mouths against words of murmuring, serveth as strongly to open our mouths for words of humble prayer. That child, that bearing the father's displeasure, & in the father's displeasure suffering want of some wont case, doth refuse to make request unto his father, for the withdrawing of his displeasure, and the restoring of wont liberty (especially being by the father commanded to make request, and assured by his father's promise that when he doth make request all shall be forgiven) that child plainly appeareth to bear too big a heart against his father. And a wise father (not willing to be contemned of his child) will not restore his child to his wont grace and liberty, till he humble himself, and entreat his father. Even so that christian man that hath displeased God (and who hath not justly deserved his displeasure) and feeleth upon him the hand of his displeased God, in troubles, that these remote enemies (stirred up of God) do put him unto, and doth not humble himself, and pray unto God for his favour, and ease (seeing God hath both commanded him to pray, and hath also promised to hear him, & help him when he prayeth) that man shows a heart over swollen against his God, and God in justice can do no less then deny to send him relief, so long as he refuseth to entreat for relief. This therefore is a special point of casting our burden upon God, in these and in all troubles, that men do learn to make humble prayer unto God. But from these general rules let us Particularly for wrongs. consider of the particular, and here, as I said before of domestical troubles. I●… us first consider of them that grow unto us from enemies that wrong us. After of our grief for friends. Of these some bend their malice against our estate, and by cunning and fraud in bargaining, by violence 〈◊〉 power in oppressing, by robbery in the high way, and by advantages offered to their covetous and merciless hearts▪ seek to enrich themselves by t●… spoil, or at the least to weaken and ouerthro●… thine estate, and to scatter thy riches as a spoil. Some bend their malice against thy good name, and by railing and ope●… exclamations to thy face, after the manner of Shemei, and by slandering & close tales behind thy back, after the manner of Doeg, by misconstruing and misreporting thy just doings, and by imputing unto thee those bad deeds, that thou never hadst thine hand in, seek to blemish thy reputation in all places, and to bring thee into disgrace. Some bend their malice against thy life: and either vow and attempt themselves to kill thee, as joab did Abner: or hire and sot on others to murder thee, as Absolom set on his servants to murder Amnon: or accuse thee to men of more fury & violence than themselves, betraying thee into their hands, to be sacrificed to their wrath: or stir up and arm by false accusations the Magistrate against thee, that under show of justice thou mayest be unjustly overthrown. Let us see how the burden of these troubles is to be cast upon God. Consider here first of all whence the If thou gavest the occasion. occasion grew; and if thou findest thy troubles provoked by any private error of thine, seek to satisfy them whom thou didst wrong, and be not of the stomach of them that will maintain what they have done, be it never so injurious, and acknowledge thy fault, make reasonable amends, seek reconciliation, and by all means assure unto them thy resolution to abstain from offering like wrongs any more. Shemei, though none of the honestest, nor wisest men, yet when he considered that his wrong done to David might breed him that enmity that might become a burden, heavy and dangerous to his peace & life; for his ease & safety his wit served him to confess his fault, to seek peace submissively, and to offer better service for the time to come: when David after the overthrow of Absolom, came back over jordan to return to jerusalem, Shemei came with haste to ●…. S●…. 19 18 meet David at the rivers side, and he fell before the King, when he was come over jordan, and said unto the King, Let not my Lord impute wickedness unto me, nor remember the thing that thy servant did wickedly, when my Lord the King departed out of jerusalem, that the King should take it to his heart: for thy servant doth know that I have done amiss. Therefore behold, I am the first this day of all the house of joseph that am come to go down to meet my Lord the King. And this submission of his, confessing his fault, and craving pardon, prevailed with David, so that he did not let his wrath fall, as a heavy burden upon the neck of Shemei, though there were some men present that did much provoke David to revenge. But if thou be free, having given them no occasion, and only sufferest wrong, If thou give not the occasion. the fault being wholly in thine enemy: I tell thee, this very testimony of thy conscience is a great easing of thy burden, if thou suffer not for thy sin, but for their malice. So did the Lord jesus suffer among the Priests and pharisees. The greater half of the burden is by this means turned off, when peace of conscience abideth with thee: other griefs and wrongs may be the more easily endured. Solomon saith in the Proverbs, A Pro. 15. 15 good conscience is a perpetual feast. This is no small pleasure to a good man, that hath been urged and vexed with unkindness abroad, that when he cometh home, he entereth into his closet, and examineth his heart, and findeth that he is in no fault, and can plead his innocency before God: it is a feast to him: he sitteth down boldly and cheerfully by the mercyseat of God, and despiseth with a godly scorn, both the wrong done, and the wrong doer, saying in his heart, by the mercy of God, this wrong shall turn to my good, and this wrong doer shall not prevail against me: and with great confidence of heart he poureth out his desires before God. Saint Peter hath a saying that agreeth well with this point; that we have now in hand; Let none of you suffer 1 Pet. 4. 15 as a murderer, or as a thief, or as a busy-body in other men's matters, but if any man suffer as a Christian, let him not be ashamed, but let him glorify God in this behalf. here is right thy case: having examined thine heart, thou findest tha●… thou art no murderer, nor thief, no●… evil doer, nor busybody, in the causes pretended by thine enemy, as reasons of his violence against thee: but thou findest that thou sufferest as a Christian, that is, thou sufferest without thy desert; therefore thou hast cause to glorify God, thou hast no cause to be ashamed. This innocency of thine maketh thy burden to be much lighter. And if God have purposed to shorten If God will reform the troubler. thy trouble by conversion of thine enemy, though thou have not such opportunity to help him with wholesome council, being a remote enemy, as thou hast to help a domestical: yet as opportunity is offered, remember and practise that precept of the Lord jesus, Mat 18▪ 15 go and tell him his fault between thee and him alone. And otherwise let it be the wish of thine heart, and pray to God for it, that God will be pleased to give him a better heart. Some have observed, that Saint Stephen's prayer helped much the conversion of Saul (after called Paul) being one of those remote troublers to him, & a very furious one. When Stephen that blessed Martyr of jesus Christ was put to death, Saul was a busy doer against him. The witnesses Acts 7. 58. (to whom it belonged to throw the first stone at the condemned person) laid down their clothes at a young man's Acts 8. 1. feet whose name was Saul. And Saul consented to his death, and otherwise made havoc of the church, and breathed threatenings and slaughter against the disciples of the Lord. It pleased the Lord jesus in his wonderful mercy to meet this persecuter in the heat of his fury, near to the City of Damascus, and to convert him, and to make him a disciple. And the effect of that conversion was peace to the Church, that had been oppressed before with a heavy burden of troubles by means of that troubler. As it is written, Then had the Church's Acts 9 31. rest through all judea, and Galilee, and Samaria, and were edified, and walked in the fear of the Lord, and were multiplied by the comfort of the holy Ghost. And this conversion of Saul, with the church's peace growing thereby, some have ascribed unto Stephen's prayer, as an intermediate cause, who while they stoned him, kneeled down, and cried with Acts 7. 60. a loud voice, Lord, lay not this sin to their charge. Of which prayer of Stephen, Austin in his fourth Sermon of the Saints hath this saying▪ If Stephen Aug. Ser. 4. de Sanctis. had not thus prayed, the Church should not have had Paul: but therefore was Paul (being fallen from his horse) raised from the earth, because when Stephen, with bowed knees was fallen to the ground, he was heard in his prayer. Therefore though thou hast not opportunity to admonish thy remote adversary, yet pray unto God for his conversion. Thou knowest not whether God will hear thy prayer, and shorten thy trouble, by changing the mind of thy troubler. If it be to bewrought by a remove▪ and that remove to be made by death, If God will remove by death. therein thou hast nothing to do beforehand, but to maintain that resolution that always aught to be in all Christians, namely, to yield to the will of God, and to approve his work, as well in killing as in giving life, and as well in ourselves 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 outlive thine enemy's fury: but neither work it, nor desire it, nor rejoice in it as a calamity happened to thine enemy, or to his house: much less offer violence to thyself, that may free thee from short troubles, but it will surely plunge thee into eternal troubles. If God have appointed to shorten If God will remove by shift of place. thy troubles, by removing 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, wisdom will advise thee what to do. For the departure of an enemy, Themistocles. a wise man said, A bridge of gold should be made, to further his speedy passage, rather than to stay him with any impediment. And it is at thy liberty, flying from the swords point of persecution and malice, to remove from one City to another. But if God be pleased to maintain against If God will continue thy trouble. thee, the enemy that he hath stirred up; thy chief casting of thy burden upon God, is by patience to possess thy soul, bearing quietly what thou canst not shake off: & by hearty prayer to solicit the majesty of the most high God, to free thee from thine enemy when it pleaseth him, and in the mean time to give thee wisdom to suffer as thou oughtest, to his pleasure. Thus much how to cast the burden of remote troubles upon God, when thy trouble groweth from the malice of remote enemies that offer wrong unto thee. Sometimes thou art not hurt by remote If thy trouble be grief 〈◊〉 others. enemies, but rather art grieved for remote friends, or strangers, for whose calamity thou are affected with heaviness. Sometime in regard of common human nature, because they are men, as thou art, and it grieveth thee that any of thine own kind should suffer such calamity: sometime in regard of common holy religion, because they worship the same God, and believe in the same Saviour, that thou dost; and it grieveth thee, that any of thy faith and religion, and any true worshipper of thy God should endure such misery. For direction to cast this burden upon Not usual to be grieved for others. God, there needeth no long discourse, because I fear there are not many, that bear any such burden of sorrow for others misery, or upon whom it lieth heavy if they sorrow at all, or upon whom it abideth long if it be heavy. Self-love permitteth us not to mourn for the calamity of other men, when we are at case ourselves. The Butler in Pharaoes' court, when he had once recovered his own place and honour, never regarded, nor was moved with Joseph's imprisonment. The chief Butler did not remember joseph, Gen. 40. 2●… but forgot him. And those wounds never enter deep in our hearts, which we only see or hear in others, and feel not in ourselves: and the tears that fall from our eyes for other men's miseries, quickly dry up. If Amos lived in this selfe-delighting and neighbour contemning age, wanton and excessive one way, but wanting and pitiless another way, he would surely cry out again, as before he did, saying, They drink wine Amos 6. 6. in bowls, and anoint themselves with the chief ointments, but no man is sorry for the afflictions of joseph: that is, every man cherisheth himself delicately, but no man regardeth how other men fare. Yet because God hath always his, a What to do in grief. merciful father merciful children: because some there are of tender hearts, that mourn with them that mourn, and have put on, as the Apostle speaketh, tender mercy and kindness; to satisfy Col. 3. 1●…. them, I pray them to call to remembrance, the three rules given before, i●… the case of like grief for friends most near. First, so far as distance of place between thee and them, the small acquaintance that thou hast with them, and thy weak means will suffer, afford them thy best help. Egypt afforded food to Canaan, when famine was sort in that land. The King of Moab gave entertainment to David's father, and to his whole household, when Saul's displeasure was heavy to them in Israel. David had Ziklag given him to dwell in, when he could not be safe in juda. Mercy by hospitality succoureth many strangers, that by famine, war, and other calamities cannot remain in safety at home. If thou be grieved for the calamity of them that dwell far off, afford thy best help: thou shalt make less thy sorrow for their calamity, while thou makest less their calamity by thy mercy. Therefore did the brethren among the believing Gentiles, make collections to send to the poor Saints at jerusalem. Secondly, use patience in this case: and till God put an end to their miseries, glorify thou God in his judgements, that so exerciseth truth, humbleth, correcteth, and punisheth. Lastly, pray unto God for them, that in his judgements he will be pleased to remember mercy; and to spare the sheep of his own pasture, if they be true worshippers: or at least that he will spare the work of his own hands, whatsoever they be, and forgiving their sins, that he will give them repentance, that they may come to the knowledge of him and of his truth, and in the end be delivered from his fiery wrath. In these three things, i●… helping mercifully, in bearing patiently, and in praying fruently, consisteth the right manner of casting our burden of grief and sorrow for other men's calamities upon God. And so have we considered of this third secular burden of more remote troubles, which hath great affinity with the burden of more nigh and domestical troubles and differeth only in respect of the persons, by whom thou art wronged, and for whom thou art grieved, in that they are further from thee. CHAP. XI. THE fourth and last branch of The fourth secular burden, difficulties of our callings. our secular burdens, is the burden of difficulties that follow the duties of our callings. The callings themselves, whether superior or inferior, whether in a private house, or in an ample City, in the whole kingdom, or in the Church of God are the ordinances of God, as Paul saith of the magistrate; The powers that be, are Rom. 13. 1. ordained of God; and as might be showed for all other callings from the highest to the lowest. Therefore they are honourable, and in them we serve the Lord, as so many officers in his house. And the offices that we are tied to perform by the nature & condition of our callings, they are enjoined unto us (to every calling distinctly) by God himself in his word, wherein is set down, what the King, the judge, and every Magistrate, what the Minister, the husband, the wife, the father, the child, the Master and servant, must do; and therefore those officers are holy. The ends of them are, the glory of God, the peace of the kingdom, the edification of the Church, and the prosperity & good of every private person: and therefore it is honourable to us to be employed in those callings and to perform those good offices; for in those callings and offices, we serve God (whose service is perfect freedom) while others, neglecting to serve in these callings, and to perform these offices, serve their own lusts, the world, and the Devil, to their dishonour. Yet those offices so holy and so honourable, by reason of certain difficulties that accompany and follow them, do bring a heavy burden of troubles upon us. Sometime we are unsufficient for If we be insufficient those callings, and unable to perform those offices. And that happeneth either by our own fault, or by the fault of some others. By our own fault, either in our entrance, ambitiously or covetously thrusting into callings (for the honour and fee of them) that we were never fit for: or after our entrance, losing our gifts through sloth and idleness, and so growing unsufficient, as an instrument that is become rusty for want of use. By the fault of others, when they which had power to call and admit unto any place, & perhaps authority to impose, having a go●…d opinion of thy gifts, have singled thee forth somewhat too soon, being willing rather to wait for a suller growth of thy gifts, then to lose a man of so great hope. In all these cases of our insufficiency th●… duties of our callings prove a heavy burden unto us. Sometime we are sufficient for the If we be sufficient, but are crossed. service that our callings bind us unto, and we use faithful diligence; but some froward men oppose against us, as Elimas the sorcerer withstood the preaching of Paul. By means of which opposition, & cross working of those men, it cometh to pass, that either thou canst not bring to prosperous issue the good things that thou labourest in, or thou effectest them with much more labour. This maketh the services of thy calling to be much more heavy unto thee. If we do well and be misconstrued. Sometime thou art sufficient, and art diligent, and hast effected things happily to thy mind: but then envious men misconstrue, mistake wittingly, and misreport thy doings, as the Scribes and pharisees mistake and misreported the holy and most absolute works of the Lord jesus. And then instead of love and commendation, which thou didst look for, thou art blamed; and instead of reward and encouragement, which thou didst deserve, thou art in danger to be punished: this proves a great burden. In all these cases, ye see how heavy burdens grow from honourable and honest callings, besides the continual care that every good man hath to do his duty in his place. Let us see how we may cast these burdens upon God to be eased. If thou be insufficient through thine I●… we be insufficient by 〈◊〉 own fault. own fault, ambitiously or covetously intruding into thy calling, to possess thyself of the honour of the place, or of the fee that belongeth unto it, without examining thy strength how able thou were to do the service of it, or not regarding, though thou knowest thy strength to be altogether insufficient; of which sort are many men both in the common wealth and Church. Such are many ancient men, that having plenty of wealth, and p●…nury of wisdom, that for their worship, make means to be in the commission for the peace, having no knowledge (or very little) of the laws of the kingdom, to help to compound the controversies of the people. And such are young gentlemen, brought up in idle pleasures, that being younger brethren, for their better maintenance, make suit to have the charge and leading of companies for the war, & would be Captains the first day, having never yet been good soldiers; they know how to behave themselves in the house and among friends, but they know not how to behave themselves in the field and against enemies. And such are many ignorant and slothful men, that seek to be admitted into the ministry, and to get a good benefice, that they may live easily, and eat the milk of the flock, having no ability to seed the flock, yea no care thereof. These men, when they are called and urged to the services of their places, then begins their burden to way heavy, and their insufficiency makes them subject to danger and disgrace. How shall these men cast their burden upon God, for their ease? If thou be not very far from sufficiency, And be not far from ●… sufficiency. but that counsel from others, thine own study and travel, the view of other men's doings, some practice made by thyself, and other like good means, blessed of God (whose help thou must pray for) may bring thee unto some reasonable dexterity in time, use and apply all these means, and let prayer be used with every other means, and remember what thou hast undertaken, and that thou canst not without danger neglect the work of the Lord, and God will second thy desire and travail with his blessing. The twelve, when they were first called, and admitted of the Lord jesus, were not so fit for their places; as afterward they proved. I speak not these things to embolden any man to thrust into ●… calling without due preparation, but only to advise for the best, those that are already entered, themselves being hitherto very unready. Let them use good means, and make trial of God's mercy. It hath fallen out, that men very raw at their first entering, by diligence after used, have grown very fit, while others, of good fitness at their entering, by negligence and idleness have lost their gifts, and become very unprofitable. But if thou be far from sufficiency, so If we be far from sufficiency. that after thy entrance, all thy diligence assisted with prayer unto God, cannot enable thee, at least in some mediocrity to do thy duty; then know that God hath not called thee to that place. Then the only way of casting thy burden upon God, i●…, in the fear of God to give over that calling, to resign that place, and no longer, either for honours, sake or wealths, to stand a blank, a cipher, ●… blot, and an impediment either in common wealth or Church, and to be an offence in the eye both of God & all good men: and to seek to get his living by honest labour in some other calling, that he hath been better fitted for, as Zacharie reporteth the words of some idle Prophets▪ in their repentance; as namely, That he should no more wear a rough Zechar. 13 5. garment (that is the rob of the Prophet's profession that he was unfit for) and he should say I am no Prophet, I am an husband man▪ for man taught me to be an herdman from my youth. That is, I was never brought up and fitted for the service of a Prophet, where into I did foolishly thrust myself, and therefore I will leave that calling unto more sufficient men: and whereas I was brought up to the trade of a husbandman & herdsman, I will henceforth follow that calling, that I may eat my bread with a good conscience, & with God's blessing, though my reputation and maintenance be less. This is to cast thy burden upon God. If thy ambition and covetousness did not make thee intrude, but men had If we be not insufficient by our own faults. good opinion of thy sufficiency, as Pharaoh had of Joseph's wisdom, & thou hast used no cunning to draw them to have such opinion of thee, but they simply, out of their own observation judged well of thee, and imposed a charge upon thee, not being yet so ripe in judgement, and otherwise, as thou wouldst be, and hadst need to be: in this case there is a good calling of God, to give thee hope of his further help, though as yet thou be but as David was, the youngest among many brethren. And the testimony of thine own conscience, cle●…ring thee from intrusion, is some ease of thy burden. Plead thine honest calling, plead thy clear conscience before God, and crave his favour: and if they that did choose thee will not discharge thee, pray to God for increase of strength, & crave the help of their prayers, that laid the burden upon thee, and bend thyself with good hope unto thy business. It is written, that out of the mouths of babes Psal. 8. 2. and sucklings, God ordaineth strength, hope well therefore, in thy diligent endeavour, of the assistance of God, and remember what the Lord jesus answered to Paul, my grace is sufficient for 2. Cor. 1●…. 9 thee, my power is made perfect through weakness: and what the Apostle saith of himself assisted with this sufficient grace Phil. 4. 15. of jesus Christ. I am able to do all things, through the help of Christ that strengtheneth me: and make use of these testimonies, studying, striving, praying, and using all means and helps for increase of sufficiency. And take that as spoken to thee, that Paul spoke to Timothi●…, 2. Tim. 4. 15. These things exercise, and give thyself unto them, that it may be seen how thou profitest among almen. This is the way of casting this burden upon God. If thy sufficiency be good, and thy If we be sufficient, but crossed, what then to do. diligence answerable, so that thy conscience witnesseth, that thy labour in the Lord's Vineyard is faithful labour, but the effect answereth not, and the work goeth not forward, because there are that oppose their utter most power against thy labours, to cross the success of them. And there is scarce any one good work, that a man of public calling can take in hand, but the Devil hath one instrument or other to cross the attempt, and hinder the success: so did the Sorcerers of Egypt withstand the message of Moses and Aaron, coming unto Pharaoh in the name of the Lord. So did Rehum and Simshai, with their companions with Tatuai, and Sauballat and T●…biah withstand to their uttermost power and cunning the work of the jews, in building the Temple & wales of jerusalem, after their return from the captiutie. When Elias had slain the Priests of Baal, and sought to bring back Israel to the worship of the Lord, jesabel opposed hi●… self, and made Elias to fly for his life. And while the Apostles preached the Gospel of Christ to the Gentiles, the unbelieving jews stirring up the Gentiles, withstood them in all places: as the Apostle chargeth them saying, They have persecuted us, and God, 1. Thes. 2. 15. they please not, and are contrary to all men, and forbid us to preach unto the Gentiles, that they might be saved. Thus usually, through Satan's envy, it falleth out, that scarce any attempteth any commendable work, but that one or other instrument of Satan ariseth, opposing himself against it, to hinder the performance of it, increasing his burden that traveleth about it. How shall men thus vexed, cast their burden upon the Lord? First, when thou seest their malice and opposition, be not driven from thy patience and peaceable mind, lest thou also shouldest either say or do amiss in thy unquiet passion. Secondly, unto this patience join prayer unto God, and in thy prayer crave these things of God. First, that God will oppose his help against their opposition, and hinder their hindering attempts, as the Prophet doth saying. Let not the wicked have his desire Psal 140. ●…. O Lord, perform not his wicked thoughts. Secondly crave the assistance of God's hand upon thy labour, & good endeavour, to help thee against thine opposites; as the Prophet doth, saying, Give us help Psal. 108. 12. against trouble, for vain is the help of man, through God we shall do valiantly. Lastly that he will take thy good enterprise into his hand, and use thee as his instrument to effect so good a work by; as also the Prophet doth, saying, Let Psal. 90. 17. the beauty of the Lord our God be upon us, and direct the work of our hands upon us▪ even direct the work of our hands. Surely in this case, this is to cast our burden upon God: if withal, when we see the end to fall out contrary to our godly purpose, we glorify God therein, supposing, that as God would not let David build his Temple, but reserved it to be performed afterward by Solomon: so God for some secret cause will not have that good work finished by thee, but res●…rueth it for some other time, and some other person. Lastly, if thy sufficiency be good, and If thy deed be misconstrued, what to do●…. thy diligence answerable to thy sufficiency, and the work effected through God's help, be answerable to thy diligence, but the malice of men misconstrue thy work, and misreport it, & so bring thee into danger and trouble: as Amaziah the wicked Priest of Bethel, misreported the godly service of the Prophet Amos, and accused him to the King, saying, Amos. 7. 10. Amos hath conspired against thee, in the midst of the house of Israel. The land is not able to bear all his words. So seeking, betray his life into the hands of cruelty under shows of justice. Then the casting of our burden upon God is first, in his name to protest ou●… innocency, and that we have done our duty with an honest heart as God commanded us. So did Amos after Amaziah had accused him, saying for himself, The Lord took me as I followed the Amos. 7. 15. stock, and said unto me, Go, prophecy to my people Israel. That is, I have in those sermons which you call Conspiracy, faithfully followed the commandment of the God of Israel. So also did jeremy, when the Priests and false Prophets, and the multitude of the people had laid hands upon him in the Temple, and went about to kill him for his preaching, he protested his innocency saying. The Lord hath sent me to prophecy against jere. 26. 12 this house & against this City, all the things that you have heard. And thine innocency being thus protested & made known, than secondly turn thee unto God, appeal to his iudgemē●…▪ & rest upon him. He is the true discerner of all men's doings, to whom it is manifest both what things are done, and with what mind they are done: and he is the judge of all men and of their doings, and he will reward them that truly serve him: therefore taking no discomfort at the unjustice and unthankfulness of men, pray God to justify thy well doing against misreporters. Thou hast a promise of such mercy, made by the Prophet, Psal. 37▪ 6. saying, He shall bring forth thy righteousness as the light, and thy judgement as the noon day: and pray him to remember thee, and give thee thy reward in heaven, because on earth good services are not worthily valowed: and in expectation of that reward at God's hands, comfort thy soul in this case. And thus have we spoken of the four secular burdens, wherein immediately we have to do with men, in matters concerning this life, and showed how the burdens may be, & aught to be cast upon God for the ●…ase of our souls. CHAP. XII. THere are divers troubles, ●…urdens of spiritual troubles. wherein the man that is troubled, hath to do immediately and at the next hand with God, and the things wherein he hath to do with God, and looketh directly upon him, do concern our soul and inward man, and the good estate thereof for holiness and happiness both now and hereafter. And in regard hereof, those troubles I call spiritual troubles. And those I reduce to two heads. The first of these spiritual burdens, is the powerful lusts of the flesh, enemies to the holiness of the soul. The second is the fearful accusing thoughts that are enemies to the happiness of the The first spiritual burden, lust●… of the flesh. soul. The first is the burden of the lusts of the flesh fight against the soul. The multitude of our corruptions and the law of sin in our members, so potent and strong, that we cannot do the good we would (in doing whereof God should be served) and the evil we would not, that we do (by doing whereof the devil is served.) This is a grievous burden to an honest Grievous to the honest man. minded man, that is desirous to please God, and keep a good conscience. He considereth who made him, and desireth to glorify his creator. He considereth the manifold mercies of God towards him, and desireth to approve himself a thankful man. He respecteth the end both of his creation and of his regeneration, and desireth to come near unto God, and to have fellowship with his redeemer, and to resemble▪ him in holiness and righteousness: he seriously thinketh upon the end of virtue, and reward of vice, the first to be eternal life, the other to be eternal destruction: and with his whole heart and soul he desireth and striveth to avoid evil, which he abhorreth, and to do good which he loveth. And while he striveth to go on in this course, nothing hindereth him more than the root of sin, that is deeply fastened in his own flesh. The Devil offereth a temptation, and his false flesh yieldeth presently unto it. The flattering world presenteth shows of vanity, and the flesh greedily embraceth them. Occasions are offered and presented to our eyes, and our traitorous flesh suddenly apprehendeth them; and our actions fall out to be sinful and evil, sometime at unawares, before we have leisure to consider what we ought to do. Sometime against fore-fight: yea against repugning will. For that corruption that is in our flesh, (which for the authority that it usurpeth, and for the power that it exerciseth in us, the Apostle calleth the law in our members) Rom. 7. 23 that corruption rebelleth against the law of our mind, and leadeth us captive into all actual sin. And we are compelled in the camp of our enemies to serve against our beloved Lord. And this is no small grief unto a sanctified soul▪ that desireth to serve and worship God in spirit and truth. How heavy this burden is, the Apostles words do teach us, crying out, by reason of it, in this manner: O wretched man that I am, Rom. 7 24. who shall deliver me from this body of death? It was unto him more bitter than death, that sin was of such power in his mortal body. Upon men groaning under this burden, These men are to be potied. compassion ●…is to be taken, both in regard of God, whom it grieveth them to offend and dishonour, and also in regard of themselves, so entangled and endangered, not by any fo●…aine malice, but by their own inbred sinfulness. Therefore for the case of such overcharged Matter of comfort for them. souls, to give them some comfort, notwithstanding the continuance of their burden, these things are to be considered. First, that where God hath given an heart grieved for these infirmities, he never imputeth unto them the sins that they so unwillingly, and grievedly commit, their broken and displeased hearts being a pleasing sacrifice to him. According to the saying of the Psa. 51. 17. 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 sin, than he doth displeasure for the sin that they commit: for to commit sin is common to all mankind, and we cannot choose but to do amiss, while we live in this flesh: but to mourn, and to be grieved for sin, to strive against it, and not to commit it, but with dislike & offence taken for it, is proper only to them that truly love the Lord. Secondly, though they cannot attain unto such perfect holiness upon earth as they desire, nor unto such an absolute conquest over their corruptions, and such a full measure of mortification, that sin shall have no life nor power of mou●…ng in them: yet their good will, being true and unfeigned, and their holy desire, being sound and not dissembled, is before God as well accepted, as if they were altogether without sin. Therefore is it that God requireth the heart, saying, My son give Pro. 23▪ 26. me thine heart, and let thine eyes delight in my ways. He that can by the mercy of God attain unto this, to delight in in the ways of God, and to have a sound heart within his weak body, he hath attained unto as great perfection of holiness, as this present life is capable of, if that desire and delight of his be joined with knowledge and understanding: so that he be free from their error, whom the Apostle speaketh of, saying; They being ignorant of the Rom. 10. 3 righteousness of God, and seeking to establish their own righteousness, have not submitted themselves to the righteousness of God. A single good intent without knowledge, is the devotion of fools, it hath no true comfort tied unto it, it saveth not from destruction, it leadeth men blindfold and sleeping into hell. But when men have learned out of the word of God, what he requireth, and what is their duty, & unto that knowledge join a true desire to do their duty, then unfeigned desire is before God esteemed a perfect work. Therefore Rom. 13. 10. doth Saint Paul say, That love is the fulfilling of the Law. And in another 1. Tim. 1. 5. place. The end of the Law is love out of a pure heart, and a good conscience, and of faith unfeigned. The Law requireth no more but love, (which will never be idle;) and that obtained, the Law hath attained his true end in us. And to him that thus loveth, as much is due, as unto him that perfectly fulfilleth the commandment. Thirdly, to him that thus in heart desireth, while he liveth here, full perfect and absolute holiness (being grieved, that the lusts of his flesh should stand up in his way with such strength as they do) that which he desireth shall in due time be granted, with increase of grace in the mean while. For when death comes, in which he pulleth off sinful flesh, he shall put off sin & all corruption together with the flesh, and thenceforth he shall offend his God no more, nor be in any danger of offending him For the Apostle truly saith, He that is dead Rom. 6. 7. is freed from sin, both from the act of sin, and from all lusting after sin. And when he shall receive his body again in the resurrection, he shall receive it cleansed and purged from that corruption that was in it before. For 1. Corin 15 〈◊〉 so doth Saint Paul testify, saying; The body is sown in corruption, and is raised in incorruption. By which incorruption he understandeth, not only an estate of strength and health, whereby it shall be freed from that decaying that it was subject to before, in regard whereof we have relieved it with daily food, to repair the daily decay: and also freed from sickness and pain that it suffered here before, in regard whereof we take much physic to ease the pain of it, and to maintain the health of it: but he understandeth rather by incorruption, an estate of pureness & holiness, whereby it shall be freed from sinning and offending God, and shall stand and remain for ever purged and cleansed from all sinfulness, and in as perfect sanctity, as the blessed Angels of God. And our true holiness begun here, shall be consummated, and become perfect holiness there. These are matters of comfort to This comfort is some case of his burden. cheer his heart, that is grieved with the burden of his own corruptions, not suffering him to serve God as he would: his defaults displeasing him, shall not be laid to his charge. His love and true desire shall be accepted, as if his life were without fault; and hereafter in due time he shall be wholly freed from all corruptions. And these comforts are some ease of his burden, that though his lusts be still as strong as they were, yet his g●…iefe for them is not so much as it was. But let us see further how a man may cast this burden upon God, to be eased of it, and get mastery over his lusts. For the casting of this burden upon To cast this burden upon God, first study the Scriptures. God, these are good rules and profitable, serving to procure case, and whereby strength against the corruptions and lusts of the flesh is obtained. First, let him be diligent in the study of the word of God, which David calleth, A lantern unto our feet, and a light unto Psa. 119. 105 our paths. Because in the spiritual darkness which overshadoweth our souls in this world, so that of ourselves we cannot see nor find out the paths of righteousness wherein we should walk, if we take unto us the word of God, it like a shining light, will reveal unto us the old way, which is the good way, that we may go forward in it. It will teach us what to do, and what to leave undone, and will guide us aright, against the dangerous seducing of our own evil lusts And great force it hath to keep us in our way, even in those men, in whom their lusts and corruptions are most strong. As for example, in young men, in whom there is more pride of wit, and more stubbornness of will, then in men of other ages: in them, the word of God is powerful, to make them advised and to humble them. David asketh this question▪ Wherewith all shall a young Psa. 119. 4. man redress his ways? and he giveth answer in the next words, saying, In taking heed there to according to God's word. Such an excellent help, against the seducing lusts of the flesh, is the word of God, for the redressing of our ways. So that if a man burdened with his corruptues, & desiring to obtain strength against them, do give himself to study the word of God, and do take heed unto it, though he were as proud witted, and as stubbornly wilful, as were those young men, the sons of jacob, that committed the outrage at Shechem, yet the word of God will bring down his proud wit, & reclaim the forward wills of the very dissolute gallants of the world. And this doth David, being yet but a young man, out of experience in himself affirm, saying, By thy commandments Ps. 119. 98. thou hast made me wiser than mine enemies, for they are ever with me: that is, I am a continual student in thy commandments, I have more understanding than my teachers, for thy testimonies are my meditation: that is, my mind is always upon thy testimonies. I understand more than the ancient, because I have kept thy precepts: that is, age teacheth much by observation and experience, but God's word teacheth more. So that while a man is careful to study the Scriptures, as David was, and maketh them his meditation, he shall soon become more wise than his teachers, and more able to direct himself, than the ancient, that think themselves able to give council. There shall not move nor stir a corrupt lust in his heart, attempting to draw him aside to sin; but he being exercised in the study of God's word, shall presently be able with judgement to check that desire of his heart, & to oppose against it Gods own will. Secondly, use the company of good men. Secondly let him frequent the company of good men, in whom he seeth great power to subdue & keep under disordered lusts than is in himself: and let him observe & imitate their behaviour: this will help him much. For if the word of God on the one side give him a rule how to keep under his raging lusts, these men on the other side will be unto him an example & pattern, showing him how to do it, and a very simple workman, when he hath not only rules given him to direct his judgement, but a pattern also laid before him to direct his hand, will very easily with this double help, learn to do his work in some reasonable good manner, and unto this help under God, the Apostle Paul doth send us saying, Brethren be Phil. 3. 17. followers of me, and look on them which walks so as you have us for an example. A man merrily ignorant of his way, if he follow carefully, step for step, a skilful guide going before him, will very safely come to the place that he desireth: so shalt thou do in the way of godliness, if thou keep company with the godly, and mark their behaviour to do thereafter. Augustin having respect of Saint Psal. 56. Paul, saith in one place, If thou fail in the precept, be strengthened in the example: that is, if by looking only to the precept, thou canst not bring to pass to keep it, look to the example of them that do after it, and their example shall much strengthen thee. Men are very apt to be led by examples, and are easily transformed into the manners of those whom they keep company with: neither will their fellowship hold long, that do not conform themselves to the manners of their company. David in one place hath Psa. 18. 25 this saying, With the godly thou wilt show thyself godly, with the upright man thou will show thyself upright, with the pure thou will show thyself pure, and with the froward, thou will show thyself froward. The Prophet speaketh these words of God, and we may safely speak them of men, among the godly, thou must show thyself godly, learning and practising their godly behaviour; else they will have small pleasure in thy company: and among the wicked thou must do as they do, else they will soon be weary of thee, and sly thy fellowship. The company therefore of the godly, cannot but be a great help unto thee under God, to learn by them to subdue and keep under thy unruly lusts, if thou converse with them, and daily strivest to conform thyself to their manners. This is a good degree of casting this burden upon God. Thirdly let him shun all occasions, Thirdly sly occasions that may stir thy lusts that may a●…lure and provoke him unto these sins, that by the corrupt lusts of his heart, he findeth himself most subject unto. For example, if his infirmity be proneness to anger & wrath, let him avoid the company of contentions and froward persons, that are ap●… to provoke: let him not take knowledge of every pet●…y wrong that is done unto him: nor hearken unto them that will tell him this or that tale, what other men say of him, lest suddenly he be distempered. If his infirmity be a proneness to drunkenness, (as there are but too many, that when they are at it, can keep no measure) let him fly the company of pot companions, let him shun the places, and ●…bhorre the ceremonies of great drinking: and let him not delight himself to behold the colour and sparkling of the Wine. If his infirmity be a proneness to adultery, and such uncleanness, let him shun the haunt of Harlots, and their houses, & all wanton company; and let him not cast his eye upon deceitful and bewitching beauty: and so concerning all other sins that his heart lusteth after. This rule the holy Ghost gives us in many places. Solomon saith, Keep thee Pro 6. 24. from the wicked woman, and from the slattery of the tongue of the strange woman: desire not her beauty in thine heart, neither let her take thee with her eyelid, Her company, her countenance, and her words, all these are enticing occasions: and all these Solomon warneth him to shun that world not be betrayed by his own frailty to commit whoredom. In another place he saith, Make no friendship Pro. 22. 24 with an angry man, neither go with the furious man, lest thou learn his ways, and receive destruction to thy soul. Company and fellowship with the froward, will draw thee whether thou wilt or no into many brawls and quarrels, and otherwise also breeds danger unto thee, & therefore to be shunned of him, that feareth his own evil nature, too prone unto anger. Again, Look not Pro. 23. 32 thou upon the Wine when it is red, & when it showeth his colour in the cup, and goeth down pleasantly: in the end thereof it will bite like a Serpent, and hurt like a Cockatrice. The beautiful colour, and pleasant moving of the Wine in the cup, are provocations to drinking: he that would not be overtaken with drunkenness, knowing his own appetite and weakness, must shun these provocations. Generally this is a veriy good rule for him that feareth the violence of his own sinful lusts, to sly all occas●…ions, alluring and provoking unto sinne●… he that would not be strangled with the hook, let him not play with the bait, and lie nibbling at it▪ the Devil and the world deceive by such means, he that is hurdened with th●… lusts of his flesh, & desireth case to his gu●…ed soul, by casting his burden upon God, let him shun these occasio●…s dilig●…ntly: he that would not be hu●…t with the lions claws, let him not come near unto his foot. In the fourth place, let him often think Fourthly think upon judgements and mercies upon the judgements of God threatened against sin, and executed upon sinners, that yield, and suffer themselves to be led away by their lusts: the threatenings he shall find every where in God's word, and the executions he may see abroad in the world. Let him also meditate upon the mercies of God promised unto virtue, and performed unto the virtuous that walk in the spirit, and putting upon them the Lord jesus Christ, do take no care for the flesh to fulfil the lusts thereof: the promises he shall meet with every where in God's word, and the performances he may see abroad in the world▪ but especially in the church, and among the godly, whose company he was before advised to frequent. These things observed, 〈◊〉 breed in him the fear of God's power, and the love of God's mercy: which two will be unto him, helps of great service against the lusts of his own heart; while on the on side, the fear of God will make him walk in humility: and on the other fide the love of God will make him to serve God with gladness. This is a very good way of casting this burden upon God. Fiftly and lastly, (but continually and 〈◊〉 〈◊〉 〈◊〉 pra●…er. fervently) let him pray unto God for his grace, to be given, continued, and increased to him. For as the flesh (that is corruption ●…n us) lusteth against the spirit; so the spirit (that is the grace of God in us) lusteth against the flesh. So Paul encumbered with the messenger of Satan, bu●…eting him (by which name he understood the burden of his troublesome corruptions) prayed unto God, if it might be, to be freed from it. For all power to prevail against sin, and to get the mastery over corruptions, is obtained by the gift of God, and by the work of his grace in us. Therefore doth David pray to God in this manner, Teach me o Lord the way of thy statutes, Psal. 119. 33. and I will keep it unto the end: give me understanding, and I will keep thy law, yea I will keep it with my whole heart▪ direct me in the path of thy commandments, for therein is my delight; incline mine heart unto thy testimonies and not to covetousness. Thus earnestly doth he contend with God by prayer to be assisted with his grace; which if he may obtain, he feareth not to promise unto God some obedience, notwithstanding whatsoever corruption abiding and moving in his flesh. And so must every man do that is encumbered with his own withdrawing lusts. This course will not be idle. What answer God will give unto such prayer, we may see by the answer given to Paul's prayer, by him offered to the Lord jesus upon like occasion: fo●… when he had entreated God, that his troublesome lusts might depart from him, he received this answer: My grace is sufficient, for thee: my power is made 2. Cor. 12. 9 perfect through weakness. He was promised sufficient aid from the grace of jesus Christ, that in his weakness, being unable to extinguish those lusts, the power of Christ should perfectly appear in strengthening him not to be overcome of them. And if with Paul thou make the same prayer unto the Lord jesus, the giver of all grace, with Paul thou shalt obtain the same answer, to be continually assisted with his sufficient grace, to preserve thee from being carried away by thy fleshly lusts. They shall have being, to exercise thee in the warfare of this life: they shall not have power to subdue thy heart to them. To take these courses hitherto prescribed. As first to exercise thyself in the study of holy Scriptures: Secondly, to frequent the company, and observe the conversation of holy men: Thirdly, to shun all occasions that may move thy corrupt lusts to attempt evil action: Fourthly, to think often of the judgements of God threatened against sin, and executed upon sinners; and of the mercies of God promised to virtue, and performed to the virtuous: and lastly to m●…ngle continual prayer with the former courses. This is to cast this burden of our sinful lusts upon God for our ease. CHAP. XIII. THE second branch of spiritual Two Spiritual burden, accusing thoughts. troubles and burdens, is accusing thoughts, disturbing peace, and breeding terrors of conscience, when it pleaseth God to bring to our remembrance our sins past, and to set them in order against us, allowing Satan to be master▪ Who being privy to our sins, and to all circumstances concurring in the doing of them, doth present them unto us in their t●…ue colours: amplifying and aggravating our ignorance that would not learn, our contempt of God, whose will we know, yet had no care to do it; our unthankfulness, our pride, our cruelty, and over uncleanness; with whatsoever other thing, that may make our sins fearful unto us: not forgetting to let us see withal, what wrath from heaven, and what torment in hell those our sins have deserved. This a most grievous burden, breeding A most grievous burden. desperation in the wicked, and unspeakable fear in the elect; he that of all the sons of men, was best able to bear this burden, and had the greatest assurance against it, even jesus Christ the son of God, when he bore the burden of our sins imputed unto him (being in himself most pure from sin) he did by reason of this burden, offer up prayers and supplications, with strong crying and tears, and was in fear, and did sweat blood, and complained as one forsaken of God. So that this burden is very heavy, and it much concerns us to learn how to cast this burden upon God. And in this business, because the devil To cast thi●… burden upon God, look into the circumstances of the sin. taketh advantage from every the least circumstance of our sin, that may make for him against us, to increase thereby our fear and trouble of mind: therefore it shall be meet, that we also, for our advantage against him, do examine and mark the circumstances of the sin we are charged with, to see if we can find any the smallest hole, through which the light of hope may shine unto us. And it may fall out unto us as it did to the Prophet Ezechiel, who being entered in at the gate of the court, he looked, Ezec. 8. 7. and behold an hole was in the wall. Then the Lord bade him dig in the wall, and when he had diggd in the wall, behold there was a door. The little hole which at the first he espied, while he attempted to dig, became a door, by which he entered with ease. So may it fall out to thee in thy care of casting this burden upon God for thy ease. The least hole that we can spy in the circumstances of our sins, through which hope of God's mercy may shine unto us, if we take unto us the instrument of prayer and dig therewith, may and will prove unto us a door of mercy. For the mercy of God is like a flood that overfloweth. But where the waters of a flood find but a small hole to issue through at the first, by continuance, they wear the hole greater, make passage for themselves, and run at the last like a strong stream, that cannot be stopped. So the mercy of God appearing first at the hole of a small circumstance, if thou continue in prayer, and attend upon God, will work itself freer passage, and in the end shine with full brightness in thy conscience, and the devil shall not be able to darken the comfortable and glorious light of it. First therefore let the afflicted sinner If thou he●… urged generally. consider and weigh well the manner of his tentation, whether he be urged in a distinct manner with any particular sin, ●…r whether he be more confusedly urged and in a general manner, that he hath an evil heart, and is an hypocrite, and loveth not the Lord (and if the afflicted person cannot himself discern the condition of his tentation, his judgement being oppressed and darkened by his affliction; let the judicious comforter, whose help he seeketh, observe it for him) for Satan (that by God's permission urgeth against him this tentation) findeth in some men particular matter of enormous sins, as of murder in Cain, of adultery in David, and of idolatry in Manasses: into which particular sins they have broken licentiously with great boldness. Where he hath this advantage from our former violent courses, he will be sure to urge it to the uttermost (as making much for him) to drive us into despair, to say with Cain, My punishment is greater Gen. 4. 13. than I can bear. Or as Musculus reads it, agreeable, as he saith, to the Hebrew, Mine iniquity is greater than can be pardoned. In some others he findeth no such particular gross sin, but they have walked civilly and modestly: and where they did sin, (though that were very usual) yet they sinned of infirmity rather than of pride, and upon provocation rather than upon free choice. here he hath not advantage as in the former. And therefore in a more general and confused manner, he urgeth against them their corruptions, but specially hypocrisy, and an unsound heart, that they did abstain from gross sins, not out of any hatred that they did bear against such vile sins, but only for fear of the people's speech: and rather for want of means and opportunity to accomplish them, then for want of any good will, if time, & place, and other things had been answerable. And if thou find that thine is such a general and confused tentation, as There is ease in that that thou hast not fallen into gross actual sin. namely, that thou didst never rightly know, nor love, nor fear God; and that thine heart was always, or now is, an evil, an hypocritical heart; thine estate is so much the more easy, that in the days of thy security (while thou didst walk according to the course of this world, and after the prince that ruleth in the air, even the spirit that worketh in the children of disobedience) God suffered not the Devil to thrust thee into presumptuous sins, after the manner of others, and into gross and desperate sins against all rules of honesty, wherewith he might now in this time of temptation, torment thy conscience. This affordeth much advantage unto thee, that the devil can find no gross particular sin to urge and press thee withal. Here let the afflicted man first consider, Such is the original estate of every man conceiue●… in sin. that hitherto his case is no whit worse than the case of every man that cometh into the world. For David doth tell us, that the best man, even he that proveth afterwards a man after Gods own heart, yet out of his mother's womb, yea out of his father's loins proceedeth a sinful creature, with an evil heart empty of the love of God, and continueth so, till God bestow some particular grace upon him for the conversion of him. And he maketh himself an instance hereof, speaking thus, Behold, I was borne in iniquity, Psal. 51. 5. and in sin hath my mother conceived me. He was from the womb and loins a sinner taken in general terms, for a man in whom there was an evil heart, not knowing, not loving, not fearing God. And Saint Paul doth tell us, that the holiest man, even he that was from the beginning a chosen vessel to bear witness to the name of jesus Christ before kings and nations, yet in his original estate, and first years, he is the child of wrath, and dead in trespasses and sins, as all other men, till God in mercy look upon him, and renew him. And he maketh himself among others an instance thereof, while he thus speaketh; You hath be quickened, Eples. 2. 1 that were dead in trespasses and sins, wherein in times past ye walked according to the course of this world, and after the Prince that ruleth in the air, even the spirit that now worketh in the children of disobedience: among whom we also had our conversation in times past, in the lusts of our flesh, in fulfilling the will of the flesh and of the mind, and were by nature the children of wrath as well as others. Paul was a bad as the Ephesians, and the Ephesians as bad as all other men, till God in mercy converted both him & them. And the Prophet jeremy telleth us, that there is both generally and particularly, in all men, and in every man, a heart both wicked and hypocritical: wicked to do that which is evil, deceitful and hypocritical to dissemble in the doing of it, and to make shows, pretences and excuses, that it might be thought not to do evil. And this wickedness and hypocrisy ro be so deep and cunning, that it deceiveth, not only other men, but even the wicked man himself, that flattereth and pleaseth himself with his own pretences, and persuadeth his own soul, that all is well, and only God is able to find out his hypocrisy: for thus he saith; The heart of man is jere. 17. 9●… deceitful and wicked above all things, who can know it? I the Lord search the heart, etc. Other men cannot know it, and search it out. For the apostle saith, What man knoweth the things of a man, save the ●…. Cor. 2. 11 spirit of a man which is in him. A man●… own heart may be acquainted with his own thoughts, but another man cannot discern them; a man himself oft times is not able to discern his own wickedness, a vain and false opinion misleading his blinded judgement; but God searcheth it out, because as the Apostle saith, There is not any Hebr. 4. 13 creature that is not manifest in his sight, but all things are naked and open to his eyes, with whom we have to do. Such is the depth of the wickedness of man's heart, such is his deceitful hypocrisy, that no eye but the allseeing eye of God, no judgement but his that never erreth▪ can see the same. And Solomon telleth us, that there is no man just upon Eccles. 7. 22. the earth▪ that doth good, and sinneth not. And knowing this to be generally true, he challengeth every man that thinks that he can say any thing to clear either himself, or any other, saying, Who Prou. 20. 9 can say, I have made my heart clean? I am clean from my sin. So that this is the condition of all men, till God in his mercy mould them anew by his grace: till than they are altogether such as thou in thy troubled heart art charged to be; men of an evil heart, full of wickedness and hypocrisy, that neither know God, nor love God, nor fear God. Therefore when thou art charged Yield to be as thou art charged, and make it a warning to cra●…e Gods help. with such a general and confused tentation, yield it to be true, that thou art charged withal, and stand not to make thyself better than thou art, & withal, say unto thy soul; for that I have no more cause to despair of God's mercy, than David had, that was such a one in his birth; then Paul had, that was such a one, until the day of his conversion; then any other, and all other of Gods elect and best beloved children, that were every way such, conceived in sin, borne in iniquity, children of wrath, full of unsearchable wickedness and hypocrisy, neither knowing, nor living, nor fearing God, till he was pleased to look upon them in his favour, and to convert them, by creating a new heart, and renewing a right spirit in them. And now that mine eyes are opened by this affrighting of my soul, to see my bad condition, which I saw not before, I will make haste unto the Lord, and will crave that grace at his hands, that I now want; neither can I, nor will I understand this work of his, in letting me see by this fearful temptation my sinful estate (which in the days of my peace I did not see) to be any other, than the fruit of his love, by making me to see my misery, to stir up my soul (long drowned in former security) to seek with all earnestness of ●…eale for his help. When a sick man feeleth pain in his flesh, he doth not faintly yield to death, because he is sick: but from the feeling of his weakness, he taketh occasion to seek out some learned Physician, & craveth his help: & the more sick he is the more he desireth, and the more earnestly he sueth for his help, & spares no cost, and putteth himself into the physicians power to be ordered by him. Even so I, feeling fear in my soul, crept in by reason of these accusing thoughts, that make me too sensibly to feel the dangerous sickness of my soul, will not faintly yield unto death that (I confess) I have deserved, and might justly fall upon me: but even from this fear, growing from my now revealed sickness, I will seek out the Lord, that is the only Physician of our souls, who killeth, 1. Sam. 2. 6 & maketh alive, bringeth down to the grave, and raiseth up. And I will entreat him to make me his patient, and to take me into his charge: and the more I am pained, the more I will sue for his help: and I will spare no cost of prayers, of sighs and groans, I will pour out my whole heart unto him, and I will put myself wholly into his power, who hath also commanded me, in such times of distress to seek unto him, yea, & hath promised when we so seek him; to be Psal 50. 15 found of us, saying. Call upon me in the day of trouble, so will I deliver thee, & thou shalt glorify me. This is my day of trouble, therefore will I call upon God, that me obtained deliverance, I may glorify him with praises. And seeing the Apostle Rome 11. 32. Paul hath said, that God hath shut up all inunbeleese, that he might have mercy upon all, why should I do so great wrong, either to my own present misery, or unto God's infinite mercy, to believe otherwise, but that God hath holden me thus long shut up and fast bound in the prison and fetteres of my own unbelief and natural infidelity and wickedness, (which now I see) to the end that I might the more dearly esteem of his mercy in freeing me (which I will now call for) and that his mercy might be, even to his own name, the more honourable in converting me. Thus may the afflicted sinner troubled with this general & confused kind of accusing thoughts, cast his burden comfortably upon God, for in this kind of temptation, there is this hole in the wall, wherein while he diggeth by continual prayer, it may & will prove a door of mercy, easy to be entered. And I further advise this afflicted man, And have care of the body to help the weakness of it. when he feeleth himself entered or entering into this fear, and confused kind of temptation, that he will have some care of his body's health, and crave the advice of some godly and learned Physician: for such confused fears are not always merely spiritual temptations; but they do often arise from some natural decay in our bodily health, and from some distemper of humours in us. Great is the affinity between the soul and the body, and the proper passions & diseases of the one (by reason of that affinity) make the other to be evil affected. If therefore the body be crazed, it will make the mind also to be diseased; and where the humour of Melancholy is predominare, & is not kept in any even proportion in us, it naturally driveth us into deep and dull, into sad, heavy, and fearful thoughts and imaginations, and causeth doubtings and distrust: and with a little help of the wicked adversary, it will quench all comfortable hope, and breed woeful despair in us; and the Devil is cunning to judge of our distemperature, and where he findeth such weakness, he will work upon it; as he worketh upon the sanguine and pleasant man's disposition, to make him wanton and careless of God: and as he worketh upon the choleric and hasty man's disposition, to make him wrathful and sudden in mischief: & as he worketh upon the fleginaticke to make him slothful, cold and negligent of doing his duty, & a lover of sloth & idleness: so he will not fail to be busy with the man, in whom melancholy aboundeth, to make him full of fear, and void of hope. And lamentable are the effects, which often follow, where he findeth such matter to work upon. The wise Christian therefore, that is affrighted with this confused kind of temptation, in terms of general accusation, must not neglect to relieve his body, and to remove from Satan's hand that evil humour that he maketh so dangerous use of. This is a thing that the afflicted man often contemneth as carnal counsel: & indeed it were carnal counsel, if it should be required alone, without recourse unto God by prayer: but it hath been found by the mercy of God, to have been profitable counsel. And it is not to be neglected of him, that in this confused kind of tentation, desireth ease to his soul. And to take this with the former prescribed course, is to cast this burden upon God. CHAP. XIIII. BUT if it fall out that In d●…inct and ●…cular ●…sations. thou be charged more distinctly with some particular enormous sin, one or many: then hath Satan espied against thee some especial advantage in thy doings. It behoveth thee now to look closely to thyself, and to mark, if thou canst espy any hole in the wall of hope to dig in, that a door of mercy may be opened unto thee. In this case, consider whether that or Consider if in were done in the time of thy ignorance. those sins were committed in the time of thine ignorance, when thou knewest not well what was lawful or unlawful for thee to do, or in the time of knowledge, when thine own heart could tell thee that such things were not lawful to be done: for if they were done in the time of ignorance, when perhaps thou mightest think it lawful and free to be done, yea perhaps good, perhaps also profitable and necessary, as Saul after called Paul, thought it lawful, good, and necessary for him to persecute the name of jesus, and to cast into prison them that called upon that name: as he said before King Agrippa; I verily Acts. 26. 9 thought in myself, that I ought to do many contrary things against the name of jesus of Nazareth. Or if thou didst not think it to be lawful, good & necessary for thee, yet thou didst not think, or at the lest didst not know it to be evil for thee to do it, and any such danger to hang upon it, with God's high displeasure, as now thou perceivest: then this very circumstance maketh thy burden lighter, and in the wall of hope, a hole appeareth, wherein if thou dig by prayer, a door of mercy willbe opened unto thee. For though ignorance doth not excuse, Ignorance maketh thy sin the sooner pardonable. much less justify our sins, and the discharge of that sin will cost thy soul some tears, and prayers, and other like courses of a contrite heart: yet with more ease will the terror of it be overcome, then if it had been done against knowledge. Hereto pertains that saying of our blessed saviour, That Luke 12. 47. servant that knew his masters will, and prepared not himself, neither did according to his will, shall be beaten with many stripes: but he that knew it not, and yet did commit things worthy of stripes, shall be beaten with fewer stripes. By these stripes some of the fathers understand, not torments in hell of different rigour (though it cannot be denied, but the condition of some in hell, shall be more tolerable, then of some others) but thereby they understand rather those gripes of conscience, that provoke prayers, supplications, strong cry, and tears, out of a heart beset and straightened with fierce accusations, a convinced conscience, & feared condemnation: & these assaults they say, shall be more hard against the conscience of him that siuned against knowledge, in a presuming manner, then against the conscience of him that sinned of ignorance, in a weaker manner, that is yielding rather out of his weakness, then daring out of his pride: for it may be alleged for the ignorant man, that if he had known such a thing to be evil in the sight of God, he would not have done it. No such thing can be said for him that presumed against knowledge, for such an one showeth contempt of God and of his revealed will, which the ignorant man cannot be charged with all: he groaneth only under the burden of human error and frailty, but the other lieth under the burden of malice and presumption. Therefore when our afflicted man, pressed distinctly with some particular sins, findeth that they were the sins of his ignorance, let him not think himself thereby free: for to be ignorant of that which is our duty, required of God, is of itself a great sin: and if his ignorance be affected ignorance, as in them that refuse to be taught, and contemn the means of knowledge, when God doth offer them, such ignorance differeth little or nothing from malice. But let him pray unto God in hope, and let him plead before God his ignorance, not as an excuse, much less as a justification of his fault, but as a motive, by Examples of then 〈◊〉 that some of ignorance. which the Lord is often led in his free mercy to forgive sins. And for the encouraging of his heart, let him remember the examples of them, to whom, upon their ●…epentance and conversion to God, mercy to the forgiveness of their sins of ignorance hath been granted. Peter in a sermon of his made unto the multitude, that came together to see the lame man whom he and john had healed, chargeth them with a grievous sin, saying. You denied the holy one and the just, and desired Acts. 3. 14. a muràerer to be given you, and killed the Lord of life, whom God raised from the dead, where of we are witnesses. This was a great sin, to kill the son of God, and to make more reckoning of, and to show more favour unto a known murderer, then to the Lord of life that came to save them. But this their fact he saith was of ignorance. And now brethren I Acts 3. 17. know that through ignorance you did it, as did also your governors. For though the Iews were very maliciously bend against jesus, yet many of them knew him not to be the Lord of life, and to be the holy one of God: neither did they persecute him in that name. Therefore doth Saint Peter sa●…e unto them in the same Sermon. Amend your lives and turn, that Acts 3. ●…. your sins may be done away. here is mercy offered and assured unto them, that amend their lives and turn to God, namely this mercy, that all their enormous sins, and even among the rest, their sin in refusing the Lord Christ, and putting him to a shameful death, should be forgiven, and the rather, because they did it ignorantly. And memorable is the example of the blessed Apostle Paul. His sin was persecution against the name of jesus Christ: his proceeding in it was furious, without all compassion, raging both against men and women that called upon that name, and casting them into prison in all places, where he could find them, and had power against them. In such sort, that he became famous, or to speak more truly, infamous for his cruelty, so that Ananias in Damascus could say to the Lord jesus of him. Lord I have Acts 9 13. heard by many of this man, how much evil he hath done to thy Saints in jerusalem: moreover, here he hath authority of the high Priests, to bind●… all that call upon thy name. And yet this man had his sins forgiven, and was received into favour, and had all the degrees of holy honour done unto him, that can be done upon earth, to any among the followers of the Lord jesus. For first he was called to the knowledge and faith of the Lord jesus, and was made a true believer: Secondly, he had honour, not only to believe in him, but also to suffer for his sake, and was made a true confessor and martyr. Thirdly, he was also an excellent instrument to draw other men to the knowledge and faith of jesus, and was made a teacher and an Apostle. And all this was the more freely done to him, because when he was a persecurour▪ he finned of ignorance, and knew no other, but that it was lawful and holy for him to do so. Hear what himself saith of that matter, I thank him that hath made 1. Tim. 1. 1●… me strong, that is, Christ jesus our Lord, for he counted me faithful, and put me in his service, when before I was a blasphemer, and a persecutor, & an oppressor▪ but I was received to mercy, because I did it ignorantly through unbelief. Ignorance and vabeleese are not things pleasing ro God, by their virtue and merit, obtaining forgiveness of all the sins growing out of them: neither doth the Apostle remember his ignorance and unbelief obtaining his pardon, as out of worthiness of them: rather know them in themselves to be grievous sins, deserving hell as fully as any notorious sin that issueth from them: but he that sinneth out of ignorance, more easily findeth favour, than he that sinneth against knowledge. For the sin of the ignorant man hath not in it like evidence of rebellion against the revealed will of God, as the sin of him that hath knowledge; As the words of the Lord jesus show, spoken to some of the pharisees; If ye were blind, ye should not have john 9 41. sin: that is, if ye wanted knowledge, and were blind in your understanding, your fault should not be so great, so notorious, so blameworthy, as now it is, by reason of your knowledge. There is therefore (though no merit of favour yet) much hope for him, that can say truly in his heart unto GOD, Lord thou knowest, that blindly and ignorantly I ran into this sin, not knowing that it was against thy will, and so odious in thy sight. And this is for him, that is distinctly charged with particular sins, and finds that he committed them out of ignorance; a door of hope, in which these examples may encourage him, to dig by prayer, wherein if he do truly, and with a right penitent heart humbly and earnestly travel, he casteth the burden of his sins upon God; and shall find case. CHAP. XV. BUT say it was sin against If it were done against thy knowledge. knowledge, and thou hadst warning given thee many times to take heed of that same sin: and warning by the word of God, so that thou couldst not but know, that to do so as thou didst, was a sin highly displeasing to God. Sometime thou wert warned by a public Sermon, sometime thou wert warned by thine own private reading, sometime by the loving admonition of some neighbour or friend. And thy judgement was grown to a mislike of that same sin, and thou wert offended at others, that committed it: and yet thou hast fallen thyself into the same sin. Surely this is a hard case: and the tempter hath great advantage against thee. But what! must the charged sinner Consider if thy w●… was not over. sw●…ed by some strong temptation sink eternally under this burden? is there no means to cast even this burden upon GOD for the sinner's case? Yes verily: and Satan hath not yet driven us so close up to the wall, but that we may, by God's mercy, slip safely out of his hands. here let the sinner consider in what case he was, when he committed this sin, whether he were his own man (as we speak) that is, whether it were in the choice of his own will to do it with liking, or without liking. For great is the weakness of our nature, and oftentimes the regenerate, and best minded serve ●…s of God (though they should yield to die a thousand deaths, with most exquint●… torments, rather than commit ●…nie sin, to the offence of God,) yet, either suddenly affrighted with the appearance of danger, they commit sin, before they have time to consider what they should do, and to settle their resolution against it: or else, weighing at leisure both their duty to God, and their present danger, pusillanimity and weakness of heart maketh them to shrink and yield at the present. And must a sentence irrevocable presently come forth against this weak sheep? Is there no balm in Gilead? jere. 8. 12 is there no Physician there? is there There is 〈◊〉 hope in this circ●…. no mercy in heaven for this sinner? is there no gracious pardoner there? Such a rule must needs have sent to hell many of God's beloved Saints, that now are with him in heaven: who while they lived on earth, were sometime urged with sudden, and sometime with violent temptations, and have yielded, sometime without consideration, and sometime with consideration: and yet after, by the mercy of God, have recovered themselves, and have glorified GOD, both in their life and death, & are now glorified of him in his kingdom. And why shouldest not thou, if thy sin be like theirs, having to do with the same God of mercy, hope to find the same favour that they found? Surely this very circumstance, that thou wert surprised by a sudden or violent temptation, & led captive to do evil, against thine own liking, that didst take no pleasure in it; yea wert exceedingly grieved, that thou hadst not strength & grace to withstand it, is a hole in the wall of hope, through which light shineth, and wherein if thou dig by humble & hearty prayer, it may prove a door of mercy for thee to enter by, & come near to God, to be eased of thy burden. Here consider the example of the Apostle Peter: his sin was a grievous fin, Examples of men pardoned that thus sinned in the time of knowledge. for he denied before men his master the Lord jesus Christ: he did so, once, twice, and thrice, & each time more vehemently than other: for first he simply denied him, & passed it over with this saying, I know not the man. At the second time he augmented his sin with addition of an oath, and forswears him. The third time he yet augmented his sin more, with addition of grievous execrations, and cursed himself; that is, wished himself accursed, if he know him. And he did this in the time of knowledge, after he had learned, that to do so was sin, and dangerous to his soul. For he had heard his Master openly before speak thus; Whosoever shall confess me before men, him will I confess before my Father Mat. 10. 32 in heaven: but whosoever shall deny me befnre men, him will I deny before my Father which is in heaven. And though it were a true saying, out of a liars mouth, skin job 2. 4. for skin, and all that ever a man hath, will he give for his life. Yet this is true also, and to be regarded above the other, that all that a man hath, even skin and life also, he must give, cast away, and esteem as vile, that he may follow Christ to glorify him by true confession. Which course only hath power to secure life. As Peter also had heard from the mouth of his Lord, saying, If Mar. 16. ●…4 any man will follow me, let him forsake himself, and take up his cross, and follow me, for whosoever will save his life, shall lose it: and whosoever shall lose his life for my sake, shall save it. This Peter had heard, this he knew. And besides these general caveats long before given, Peter was also privately forewarned of this thing, even the same night a little before he did it: when he also took knowledge of that warning, and resolved with himself not to do it; yea, made open vow not to do it. For when the Lord jesus Christ, after his last Supper, a little before his apprehension, he told the Apostles, that they that night should all be offended by him. Peter boldly answered and said unto him; Though all men should be offended, yet will not ●… be offended. To Mat. 26. 33 whom the Lord said in the next words▪ Verily I say unto thee, that this night, before 34 the Cock crow, thou shalt deny me thrice. Peter had no meaning to do so, but rather a resolved heart not to do so. And therefore answered presently; Though I should die with thee, yet will I 35 not deny thee. And he spoke no more than he truly intended, he was no hypocrite, only he considered not his own weakness, but was over confident in the opinion of his own strength. And therefore when jesus was taken and carried to the high Priests hou●…e, Peter followed a far off, and entered into the high Priests hall, and put himself among the servants and officers, and drew near to the fire (for it was cold) and first a maid challenged him to be one of the followers of jesus▪ after, some of the men seconded her challenge, strengthening it by adding 〈◊〉 suspicion; that his speech bewrayed him to be a Galilean, and jesus came out of Galilee, and therefore he was not unlikely to be one of his followers. At last a cousin of his, whose care Peter had smo●…e off in the garden, flatly affirmed, that he did see him in the garden with him. Peter affrighted suddenly with these challenges, and being in the midst of them whom he esteemed his enemies, seeing at the present no way to escape; yea, having no leisure to think what was fittest for him to do, denied his Master, and bound his denial with oaths and curses. Was not this a sin against the knowledge of his heart? and what hast thou done, in the particular sins, that thou ar●… charged withal in thine heart, that Peter did not in this sin of his? and in what points are thy sins greater and more grievous than his? then what letteth thee that thou mayest not pray for, and hope for the same mercy, for the forgiveness of thy sins, which was freely granted to Peter for the forgiveness of his sins. Go forth therefore with Peter in the sight of thy sins, pour out the tears of repentance before God as Peter did, and he that received Peter to grace, will also receive thee. He was pardoned upon no peculiar mercy proper to him, & denied to others, but upon that universal mercy, and most ample grace, that God is ready to extend to every contrite soul, & then afforded to Peter, that he, out of his experience, might after commend it to others. Therefore did the Lord jesus say to him aforehand, when thou art converted, strengthen thy brethren▪ Luk 22. 32 That is, when peace is restored to thy soul, upon assured pardon of thy sins past, and grace given unto thee, to stand more firm for all times following: then labour to comfort the hearts of others that have sinned as thou didst: assure unto them, upon their contrition, the forgiveness of their sin past, and the presence of God's grace for the time to come. So that I am not the man, but Peter: nor Peter out of speculation, and from his own conceit, but out of experience, and upon most sure authority, from the mouth of his Master, the son of God, the saviour of mankind, the judge of quick & dead, that is warranted to tell thee, that there is mercy with God, to forgive thy sins committed▪ against knowledge, if in this sorrow & fear of thine heart, thou turn to God, and heartily prayest unto him for pardon, with purpose no more to commit the like sin. I could add the examples of many of God's Saints, that sinned against knowledge, being carried away with a sudden and violent temptation, so that either they had no leisure to think what was fittest to do, or they wanted power to withstand the present assault, and they after found favour with God, and their sins being forgiven, they live with him in glory. Jacob's lie, maintained to his father Isaac's face, that he was not jacob the younger, but Esau Gen. 27. 19 the elder son, was a sin of this kind, against knowledge: but his mother's words as a potent temptation, led him to the doing of it. juda's adultery committed with Thamar his daughter Goe 38. 15. in law (though not known to be Thamar) was a sin of this kind, against knowledge (for how could Indah be ignorant of the Law of God against adultery, written in men's hearts, that would have done execution upon Thamar, when he heard she had played the whore) but the temptation was sudden and strong, fitted with so many opportunities; he was a young man, at that time without a wife, she sat disguised as an harlot, it was in the field out of the view of men, and she was soon entreated and yielded unto him: these opportunities strengthening the temptation, made it so potent, that juda sinned. David's hasty sentence, giving the estate of Mephibosheth unto 2. 〈◊〉▪ 16. 4 Ziba, was a sin of this kind, against knowledge; (for David could not be ignorant of it, that there are many false accusers, that a righteous judge should give the accused party leave to speak for himself, before he proceed to sentence) but the temptation was strong, and sudden; Ziba came with a bribe, he brought it in a time when David had need of it. The time was troublesome, Abs●…lon was up in rebellion. Why might it not be true, that in this trouble of the state, Mephibosheth being the right heir to Saul, might seek to make a faction for him. And David had need now of friends, and therefore thought fit to make Ziba sure on his side. These and like considerations darkening David's judgement, gave strength to the temptation. And he sinned in condemning the innocent, and rewarding the wicked accuser, and that against knowledge, for he was not ignorant of the duty of a judge. And yet all these have found favour, and their sins have been forgiven unto them. Why then should thy heart faint, and thy hope fail, because thy conscience tells thee, that thou hast sinned against knowledge. Repent and turn to God, pray and thou shalt be heard. This very circumstance, that thou we●… not freely master of thine own will, but the sudden or violent temptation led thee captive, is an hole through which hope shineth: dig by hearty prayer, and by true contrition, and a door of mercy shall be opened unto thee. This is in this case, to cast thy burden of accusing thoughts upon God for thine ease. CHAP. XVI. BUT perhaps thy heart Is it were d●…n a●…niast knowledge, a●…d wi●… f●… consent of 〈◊〉 will. tells thee, that the particular sins that thou art charged withal, were not only done in thy days of knowledge, when thou hadst learned before, that such things ought not to be done: but they were also done in the freedom of thine heart, not surprised with sudden fear, nor led away captive by any violent temptation: but with full consent of will, thy heart at leisure considering, and freely choosing (against all check whatsoever) to do those things venturously, boldly, presumptuously, and (as we say) desperately casting behind thy back at that time, all fear of God, all regard of his law, all remembrance of his mercy, and all bonds of thy obedience; only seeking to satisfy thine own lusts, and preferring the pleasure of sin, and wages of iniquity, before the service of God, though thou didst know, that those pleasures were of that constancy, and would breed eternal torments: and that the wages and gain of sin, was of small worth, and fading, and would breed unto thee the eternal loss of thy soul. This is a hard case indeed: and if Satan This is d●…ngerous: yet there 〈◊〉 help. have this advantage against thee, then hath he driven thee up into a narrow straight, and hemmed thee in very dangerously. But yet by the mercy of God, there are good and sure means, by which to escape even out of this straight, though with some difficulty: for here hath that saying of the Lord jesus place, That servant that knew his Luke. 1●…▪ 47. masters will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. Many and sore gripings shall his conscience feel, before he recover his peace against this accusation, & it will cost him many tears sighs and groans, which I do the rather remember, to make men fear to offend in this manner, and to suffer sin so to reign in their mortal bodies. But yet it is possible for the sinner thus burdened to cast his burden upon the Lord, and to obtain ease. There is yet a hole in the wall of hope, wherein if thou dig by humble and hearty prayer, it may prove a door of mercy unto thee. It hath been so with others. For who ever sinned more wilfully and As appeareth in the example of Manasses sinning against knowledge. more presumptuously, than Manasses, though he were young when he began to reign, being then but twelve years of age, & in that regard, all his acts might seem to be grounded in ignorance, that had not learned at the first to do well, & after would not learn: yet considering the piety of Hezekiah his father, it is likely that he had been carefully taught, and that his father did no more leave him without counsel at his departure out of life, than David when he was ready to die, did leave his son Solomon. When the 1 King. 2. 1 days of David drew near that he should die, he charged Solomon his son saying, I go the way of all the earth: be strong therefore & show thyself a man: and take heed to the charge of the Lord thy God to walk in his ways etc. Thus out of his care, did he not cease, while there was life and strength in himself to teach his son his duty to God. And of Hezekiah it is testified, that he did uprightly i●… ●…. King. 18. 3. the sight of the Lord, according to all that his father David bade done: & therefore it is not likely, that either in the time of health or in the time of his sickness, he neglected the instruction of his son, that should succeed him. It must needs be therefore that Manasses sin was against And with f●…ll course of will. knowledge, even in his childhood, much more afterward. Sure it was with full freedom of his will, even with a high hand: of whom it is thus written, He did evil in the sight of the Lord, like the abomination 2. Chr. 33. ●…. of the heathen, whom the Lord had cast out before the children of Israel for he went back & built the high places, which Hezekiah his father had broken down: & he set up altars for Baalim, and made groves, and worshipped all the host of Heaven, and served them. Also he built Altars in the house of the Lord, where of the Lord had said; in jerusulem shall my name be for ever. And he built Altars for all the host of the heaven in the two courts of the house of the Lord. And he caused his sons to pass through the fire in the valley of Benhinnom: he gave himself (here was full sway of his own will) to witchcraft and to charming, and to sorcery, and he used them that had familiar spirits, and soothsayers: he did very much evil in the sight of the Lord to anger him, etc. Here was a man violent, headstrong, yea mad and furious in his sin, and not in small, but in the greatest sins; not only against the second table, but much more against the commandments of the first table, in all kinds of idolatry, and all ungodly profanations; and yet he And yet finding favour. found favour at the hands of God, who first brought him to repentance by 〈◊〉, and then forgiving his sin, restored him to peace. The history whereof is thus recorded; The Lord brought 2. Ch●…. 33. 11. upon him the captains of the host of the King of Ashur, which took Manasses, and put him in fetters, and bound him 〈◊〉 chains, and carried him to Ba●…ell. And when he was in tribulation, he prayed to the Lord his God, and humbled himself greatly before the God of his father, and prayed unto him; and God was entreated of him, and heard his prayer and brought him again to jerusalem into his kingdom: then Manasses know that the Lord was God. Now after this he built a wall without the City of David, on the west side of Gihen in the valley, even at 〈◊〉 entry of the fish-gate, and compassed about Ophet, and raised it very high, and put Captains of war in all the strong Cities of judah. And he took away the strange Gods, and the image out of the house of the Lord; & all the Altars that he had built in the mount of the house of the Lord▪ and in jerusalem, and cast them out of the City. Also he prepared the Altar of the Lord, and sacrificed thereon peace offerings, and of thanks▪ and commanded judah to serve the Lord God of Israel. Consider seriously this example, weigh therein on the one side the sin of the man, on the other side the mercy of God. In Manasses thou shalt see the height of thy sin equalled, if not exceeded: and in God thou shalt see mercy exceeding all sin. And where such mercy appeareth, what should make the sinner doubt of finding favour, while he seeketh it with a true purpose of leaving his sin, and true faith and hearty prayer. I might add And in the th●…efe that s●…ffered with jesus hereunto the example of that thief, that was crucified at the same time, with the Lord jesus upon his right hand; to whom, making his prayer to jesus in these words; Lord remember me when Luke. 23. 42. 43. thou comest into thy kingdom. The Lord again m●…de him this answer, full of most rich mercy, this day thou shalt be with me Lu. 23. 42. 43. in Paradise. This man living among the people of judah, could not be ignorant of the commandment of God forbidding theft; therefore his sin was against knowledge. And making a trade of theft; thereby to maintain himself, there was no violence offered to his will, but freely, willingly, and with choice, he followed that course, and was even a covenant servant of sin, reaping with delight the wages of iniquity, in the spoil that he made of the innocent. And yet he found favour, and had his sin forgiven him▪ and entered into life. Who shall then despair of the mercy of God? Saint Ambrose calls the history of this man, ●…ulcherrimum affectandae conversionis C●…m in Lu.▪ chap. 23. 10. exemplum: A most Godly example to move men to turn to God. And these examples, let our afflicted sinner consider seriously. They are writt●…n for our instruction, in them he shall espy an hole in the wall of hope, which will prove a door of mercy for him to enter, if he dig by hearty payer. And for the further confirmation of There is one only sin ●…npardonable. his hope. Let our afflicted sinner know, that there is only one kind of sin unpardonable, and he shall find the sin that he is charged withal, not to be that sin, & therefore to be pardonable. And this is no small encouragement to know his sin, how great so ever, yet to be pardonable▪ when a sick man understandeth his disease, that will be mortal to him. if he neglect it, yet to be curable, if he look to it in time, & apply apt medicines unto it, he will take much comfort in that knowledge, & thenceforth he will diligently seek for remedy. And so must our afflicted sinner when, he shall understand his sin to be such as may be forgiven, comfort his soul with that consideration, and thenceforth diligently use the means, that God our Physician prescribeth and the effect by the mercy of God, will be health, peace, & salvation. Now that sin that is unpardonable, Called blas●…hemie against the Holy Ghost is called in the Scripture blasphemy against the Holy Ghost. Whereof our Saviour speaketh in these words, saying, Verily I say unto you, all sins shall Mark. 3 2●… be forgiven unto the children of men, and blasphemies wherewith they blaspheme: but he that blasphems against the Holy Ghost, shall never have forgiveness▪ but is culpable of eternal damnation. Which sin, if we consider the circumstances of the place, where the pharisees are charged with it, especially as that matter is recorded by Saint Matthew in his twelst Chapter, we shall find it to be, not any particular transgression of any, or of all the precepts of the law: but a wilful ●…at this blasphemy i●…. opposition of our heart against (as I may call it) the body of religion; first rightly understood, and certainly known to be the true religion of God: and upon no other cause, but out of mere envy. The pharisees heard the doctrine of our Lord jesus Christ, and saw his miracles, and knew him to be that son of David, that Messias that was promised: they knew his doctrine to be holy and heavenly▪ and his works to be wrought by the finger of God. Yet because the people honoured him, and upon the sight of his miracle, when he healed the man that was possessed of a devil, and was both blind and dumb, Ma●…. 12. 2●… 24. because they then cried out saying; Is not this that son of David? They therefore out of envy and malice, without any other cause, gave it out concerning him, saying. He casteth out Devils no otherwise, but by Belzebub the prince of Devils: endeavouring by these words to persuade the people that he was a wicked man, risen up out of Hell, set up by the Prince of devils, and assisted with his power, to publish the doctrine of devils, and to uphold his kingdom: so slandering the person of Christ, the works of Christ, and the doctrine of Christ: all which many of them knew to be heavenly and of God. If they had not known him to be thee son of God, they had not been guilty of that great sin. As the Lord john. 9 41. said unto them, If ye were blind, ye should not have sin, your ignorance would have cleared you from this wi●…full malice. But they knew his person to be sent of God, his works to be done by the finger of God, and in his doctrine that he taught truly the will of God. john 7. 〈◊〉. The Lord himself said unto them, Ye both know me, and know whence I am. Yet did they out of envy detract from the glory of his works, that they might by that means bring both his person and heavenly doctrine into contempt. And they ceased not this course of slandering his person, of disgracing his works, and obscuring the truth of his doctrine, laying wait also for his life (for God giveth not repentance for this sin) till they had bought him with money of the traitor, judged him to be worthy of death upon the known false testimony of suborned witnesses, extorted with their clamours his condemnation from an unwilling judge (pronouncing him just, whom he condemned for their pleasure) added unto his unjust death what reproach they could, and after his resurrection, corrupted the soldiers with money, so causing it to be by them divulged, that his disciples stole away his body out of the grave, and that he did not rise again from the dead: by that course labouring (out of envy) to suppress the Gospel and doctrine of jesus Christ, which yet they knew, by the illumination of the holy Ghost, to be the very truth of God. This malicious opposition of theirs against religion, known to be the religion of God, was their unpardonable sin. It was not their uncharitabe proceeding against an innocent man: their hearing of a servant to betray his master: their suborning of false witnesses against a just person: their corrupting of a judge to give sentence to their liking, though unjust: nor the hy●…ing of bold men to spread a lie among the credulious multitude: nor yet the cruel and unjust murdering of the Lord of life. Though all these were grievous sins, for many were pardoned, both of the people, and of their governors, that had their hands in all this injustice (though they had not so deep a rea●…, & so envious a purpose, of overthrowing by his overthrow the religion, which they knew to be of God, as most of the Priests and pharisees had) many, I say were pardoned, that had their hands in the injustice done to our saviour, for he prayed for them, saying, Father Luke. 23. 34. forgive them, for they know not what they do: and that prayer of his could not be in vain. But in the cunning fellows, both among the people and their Governors, that knew him, and whence he was, and how he wrought, and what he taught, and that all was of God: this was their vupardonable sin, that they used all that falsehood, corruption and cruelty, both during his life, and in his death, only to this end, to hinder the course of his doctrine; as they say plainly in their council, If we let him thus alone, all men john 11. 4●…. will believe in him. When they knew that doctrine taught by him, wherein they would not have the people to believe, to be the very truth of God. This is the unpardonable sin, called blasphemy against the Holy Ghost, because it flaundereth and disgraceth the truth of God, which was made known unto them, & so made to shine in their hearts by the Holy Ghost, called the spirit of truth, because it leadeth into all truth. This sin is a common sin of devils, T●… sin ●…nnot be 〈◊〉 sin. that know God, and maliciously seek his dishonour; that know the grounds of true and holy religion, and enviously seek to depra●…e them, to corrupt them, and if they could, to abolish them out of the world, desiring nothing more than to disgrace the truth of God among men. This sin is sometime, but rarely found amongst men, and in examination, thy sin will be found not to be this sin, and therefore not to be unpardonable: which is a great ground of hope to build upon. First, the sin of him that is pressed It ' can not be 〈◊〉 〈◊〉 that 〈◊〉 with general accusation. with the general and confused accusation of an evil and hypocritical heart, cannot be this sin; that being naturally the estate of all men that come into the world: they are borne with a heart deceitful and wicked above all things. But no man can be borne guilty of blasphemy against the holy-ghost, because no man is in his birth enlightened with the knowledge of true religion, which knowledge must necessarily go before this fearful opposition. Neither can this sin be found in Nor his that sinne●… of ignoranc●…. them that are distinctly charged with a particular sin or sins, that were committed in the days of ignorance: it cannot be those sins For he that may fall into this unpardonable sin, must first have a full & clear knowledge of true religion, with persuasion that it is the truth. But the ignorant man wanteth that clear knowledge. And he is far enough from this sin. Neither can it be found in them that Nor his who●…e 〈◊〉 is overruled sin against knowledge, but out of weakness, either surprised with a sudden temptation, or led captive with a strong and violent temptation: for when these men are at liberty to consider what they have done, they have no pleasure in it. But that unpardonable sin is a voluntary, wilful, and malicious opposition against the known truth, out of their envy, not enduring the glory of Christ in his Gospel. Neither can any particular breach of Nor his that breaketh any moral precept. any one Commandment, nor all the breaches of all the Commandments, howsoever committed out of ignorance, or out of knowledge, out of weakness, or out of malice, suddenly, or with premeditation, be this sin against the holy-Ghost: for that is a malicious striving to disgrace the name, or at the least the Religion of jesus Christ, known to be the true Religion, rather than any proud and licentious act in transgressing the precepts of Gods Law. It is the sin that never any of God's Nor the sin of any of Gods elect. Elect fall into, though they fall into many particular enormous sins, as of ●…olatry, witchcraft, blasphemy, contempt of the Sabbath, rebellion, murder, adultery, drunkenness, theft, lying, perjury, and such like: wherein many of God's dear children fall oft, and yet, by God's favour, rise again by repentance. Of that sin, and of the exemption of Gods elect from it, is that saying of Saint john to be understood: Whosoever is borne of God, sinneth not, for 1. joh. 3. 9 his seed remaineth in him: neither can he sin, because he is borne of God. No man regenerate, nor any of Gods elect, can fall into this sin: nor every reprobate▪ for many of them, through their ignorance, that never come to know the truth of holy Religion, cannot possibly become guilty of this blasphemy, though for other sins, whereof they obtain not grace to repent, they justly perish from God, and suffer Therefore thy sin is pardonable the pains of eternal death. When thou therefore findest, that thou hast not sinned that unpardonable sin against the holy-Ghost; and that thy sin whatsoever, and howsoever committed, though deserving a thousand Hells, is yet by the mercy of God pardonable, where he is pleased to give repentance of that sin, and upon that repentance to blot out the remembrance of it. Dost thou not see a sweet possibility of deliverance from thy sin, fit to be pursued with all strong desire and diligence of thy soul? Dost thou not see a hole in the wall of hope, through which some light (though very small) doth shine? Then let it be thy care, to dig in that hole by hearty prayer, and by humble devotion, that God may be pleased at last, to open a door of mercy unto thee, and by faith and amendment of life, to assure thee that thy sins shall never be laid to thy charge. Thou hast his promises, in which he will not be found a falsifier and a covenant-breaker. He saith by the Prophet, If the wicked will returns E●…ec. 18. 21 from all his sins that he hath committed and keep all my statutes, and do that which is lawful and right, he shall surely live, and shall not die. All his transgressions that he hath committed, they not be mentioned unto him, but in his righteousness that he hath done, he shall live. Make use of this and such like promises, and faint not in thy prayers. This is to cast this burden of thine upon the Lord. CHAP. XVII. HItherto in an even course Henceforth there sol●… divers objections. the sinner is brought to see his sin be pardonable. When hereupon he should address himself, to serve for that that may be obtained, and to seek for that that may be found, even the forgiveness of sin, for the quenching of his accusing thoughts, and peace of his conscience. Behold he prepareth himself (being instructed and prompted by the subtle enemy) to object against the possibility of obtaining forgiveness; so weakening his own hope, and drowning his own comfort. Let us hear his objections, that by answering of them, we may at the last, if God be pleased, help him out of his fear, & bring him to rejoice in God his Saviour. First, he objecteth saying: Though my sin that I am in conscience charged This first objection is: his sin com●… near that unpardonable sin. withal, be not blasphemy against the holy-Ghost, and therefore not unpardonable: Yet seeing I have sinned notoriously, not in time of ignorance, but in time of knowledge, when I was able to teach myself and others, that such things ought not to be done: and I was neither surprised with a sudden temptation, that gave me no time to consider what was fit to be done: nor forcibly led captive by a strong temptation, whereto my weakness was not able to make resistance: but I did run upon it wilfully, wildly, furiously, striving to delight myself with the pleasures of sin, & to enrich myself with the wages of iniquity: even with contempt of God, whose judgement at the same time I remembered, & yet would not fear him●… whose mercies and goodness to me and mine I remembered, and yet would not love him: and whose commandments (requiring the contrary) I remembered, & yet would not obey him: seeing I have sinned in this manner so boldly, and so proudly, my sin, if it be not that blasphemy against the holy-Ghost, yet it comes very near unto it, and so near, that I fear the angry eye of heaven will see no difference betwixt them: & then where am I with this possibility? secondly, Though par donable, yet it is punishable. though that blasphemy be only unpatdonable, yet I am sure it is not the sin only unpardoned, it is not the sin that is only punishable, and that shall only be punished: my sin is also punishable, and may be punished (for so it deserveth) and then what am I better to hear it is pardonable, when I perish in it. Lastly, I know that less sins And less s●…nes are punished. than mine, and more easy to be excused, are punished in hell with everlasting death. What then must I look for but the flames of unquenchable fire? and have I not already by my abominable sin, kindled that fire, even the fire of God's fierce wrath against me, which hath already begun to torment and waste my conscience. This objection consisteth of three Answer to this objection branches: the first is this, that his wilful sin comes so near to the height of that unpardonable sin, that the angry eye of heaven (he feareth) can and will see no difference between them. This will easily be answered. And to begin our answer, I must entreat this afflicted sinner to remember, that it hath been already declared, that his sin, though grievous, yet is pardonable. And let him to this purpose, again hear the words of our Saviour jesus, All sins shall be forgiven unto Mar. 3. 28. the children of men, and blasphemies wherewith they blaspheme. And how near soever his sin cometh to the unpardonable sin, yet, not being it, it remaineth pardonable. And this ground of truth can never be overthrown. And the anger of heaven, being always To the first part of it. just even and holy, doth neither shadow the understanding, nor disorder the justice of God, that he should not be able to discern the difference of things that are not the same, or enfold them rashly, and disorderedly in the same sentence. Anger is not in God a disturbing passion, as it is in men: But it is the most even and holy carriage of his justice, as becometh the righteous judge of all the world, pouring out his plagues upon sinners, and executing vengeance upon contemners, according to the rule of his own word, where with he hath made us aforehand acquainted, and according to the merits of men's works, against which their own consciences (justifying God in his judgements) shall not be able to make any exception, to say, that in any thing he hath erred from the straight rule of justice. And this justice is that, which (in terms agreeable to our conceit) is called his anger. His eye therefore cannot be deceived in esteeming of men's sins. I remember a good speech of Saint Ambrose to this purpose, God lieth not open to passion, In psalm●… 37. that he should be angry, seeing he is subject to no passion: but because he revengeth, he seemeth to be angry, to us this seemeth, because we use to revenge with a troubled mind: So that as anger signifieth a disturbed passion of the mind, troubling our understanding, and perverting our justice, there is no anger, there can (by this Father's judgement) no anger be in God: but God's just revenge we call anger, because our revenge is mingled with anger. Away therefore with this conceit, that the anger of Heaven should not discern between thy sin, and blasphemy against the holy-Ghost. The anger of Heaven is nothing else but the just revenge of Heaven. A second branch of thine objection To the second part of it. is this, that though the blasphemy of the holy-Ghost be the only sin unpardonable, yet it is not the only sin unpardoned. It is not the only sin punishable, nor only punished: thine also is a sin punishable, and may prove a sin punished. I confess all this to be true, what then? Doth it follow, that needs thou must be punished, because thou mayest be punished? that consequence must not be granted, for than it would follow, that there should be no place for any forgiveness at all, for sins are punishable, and deserve eternal death. To reason so, were to spoil God of his honour that he obtaineth by forgiving sin, where of the Prophet Micah speaketh, saying; Who is Mica 7. 18 a God like unto thee, that taketh away iniquity, and passeth by the transgression of the remnant of his heritage, etc. It is Gods great honour to pardon sins that are punishable. And it is an intolerable injury offered to the riches of his grace, to affirm that he will not forgive in mercy, because he may punish in justice. And such reasoning as this, would also make false all his promises, and make vain and unprofitable the hope of all his saints grounded upon those promises, for there is none of them that hath not committed many punishable sins, which yet they hope shall never be punished. Yea it would make void the passion of our Saviour jesus Christ, and deprive him of the honour due unto him by the saying of john Baptist, Behold the Lamb of God john 1. 29. that taketh away the sin of the world. For verily even those sins for which this Lamb was slain and sacrificed, and which by the virtue of that sacrifice of himself he taketh away, are punishable sins, sins deserving the most heavy wrath of God, and the most cruel torments of hell. Away therefore with this idle reasoning, my sins are punishable, and therefore it helpeth me nothing to hear that they are pardonable. Where sin aboundeth to deserve punishment, there grace aboundeth much more to remit punishment. The last branch of thy objection is To the third part of it. this, that less sins than thine, and sins more easy to be excused, are often punished; then why not thine? There is no reason that this thing should offend thee, that smaller sins are punished. The Creditor may see reason to forgive to one debtor many pounds, and yet not to forgive another a few pence. The punishment of hell is due to all sinners, leave God the judge to the freedom of his own will, to show mercy where it pleaseth him to show mercy, and to forgive, where, and what and how it pleaseth him to forgive. Little sins, when men continue them, and regard not to repent of them, are brought to judgement as well as great ones. And great sins, when men forsake them, & are careful to repent of them, are put out and forgotten as well as the smallest. It is not the greatness and smallness of sins that makes them to be retained or remitted, but it is repentance that ●…reeth from all together. This is plain by the words of Esay, who having called for repentance, that the people should cease to do evil, and, learn to do well: immediately addeth, Esay 1. 18. saying, Come now, and let us reason together, (saith the Lord) Though your sins were as crimson, they shall be made white as snow, though they were red like scarlet, they shall be as will. Though the spots of them were never so foul, and though the stain of them were never so deep, yet God will forgive the sin, and forgiving it, he will cleanse and purge the sinner, This great mercy for the forgiveness of most great sins is promised to repentance. Where repentance is wanting, the smallest sins shall bring the transgressor to judgement; but where true repentance is found, the greatest sins shall be done away. Be careful then to turn from thy former evil ways, and bring forth fruit worthy amendment of life, and God will free thee from all thy sins. And thus it appeareth, that all the fear (that bred this objection;) first, that thy sin comes so near that unpardonable sin of blasphemy against the holy-Ghost, that the angry eye of heaven can see no difference between them. Secondly, that thy sin, though pardonable, yet is punishable, and therefore must be punished. Thirdly, that smaller sins than thine come to judgement, and therefore thine being greater, cannot in justice be passed by▪ All this fear is needless fear, and thy sin still remaineth pardonable, and thou mayest comfortably hope for, and shalt assuredly obtain forgiveness of thy sins, if thou turn to God, ca●…lest upon him, and amendest thy ways. CHAP. XVIII. BUT fear which is not His second objection from the justice and holiness of heaven. easily removed proceedeth to another objection, the afflicted sinn●…r pleading thus against his own peace, the justice of heaven is so pure & holy, & withal so strict & so severe, that it will never suffer such sin as mine is to pass unpunished: and the holiness of heaven is so clean spotless and undefiled that it will never suffer so unclean a person as I am to enter into life. For this I can allege the express word of God, and therefore am sure, that my fear is not vain, the Prophet David speaking to God, who would soon have checked his speech, if it had not been true, saith. Thou art not Psal. 5. 4. a God that loveth wickedness, neither shall evil dwell with thee: the foolish shall not stand in thy sight, for thou hatest all them that work iniquity: thou shalt destroy them that speak lies, the Lord will abhor the bloody man and deceitful. Here is deprivation of God's love, expulsion from dwelling with him, and from standing before him, here is the hatred of God, & in his hatred destruction, threaned to them, as to men abhorred of God, that work wickedness, that are doers of evil, that in the foolishness of their hearts committed iniquity, that in their talk speak lies, that have bloody hands, cruel hearts, and cunning and deceitful heads. But such an one am I▪ I have wrought wickedness, I have done evil, I have through the foolishness of mine heart committed much iniquity, I have been a liar, my hands are full of blood, I have been cruel & deceitful, therefore I am deprived of God's love, I shall not dwell in his kingdom, not be able to stand before him in judgement▪ I am justly hated of him and, shall be justly destroyed by him, and he must needs abhor me as a thing most vile. Who can speak against these things grounded on such authority? must not the severe justice of heaven condemn such sins as mine are? must not the pure holiness of heaven exclude such vile sinners as I am? surely it may be called prodigal mercy, if such sins as mine escape unpunished, and if such a sinner as I may ever be saved. This objection seemeth to consist of Answer to this objection from the justice and holiness of heaven. two parts, inregard of justice that cannot suffer sin to escape unpunished, & in regard of holiness that will admit no unclean person to have fellowship and cohabitation with it. But they join together in one to increase this poor man's fear, yet let us help him with our answer. It is a comely thing to to think reverently of the justice and holiness of heaven: for certainly justice will not suffer the least sin to escape unpunished, neither will holiness ever suffer any unclean thing to enter into the kingdom of heaven. Yet that cannot hence be concluded that thou gatherest, namely that therefore mercy can find no free passage, to forgive thy sins, and to bring thee to glory, for the wisdom and power and love of heaven (which are able to work wonders above the reach of man's understanding) will find; yea have found; out a way, to satisfy justice by the punishing of sin▪ and to satisfy holiness by the purging of sin, and yet to save the sinner that committed that sin. Lift up thine heart and ears, and hearken to that that shallbe delivered, & thou shalt find an helmet of the hope of salvation to cover and save thy head withal. First concerning justice. The glorious Trinity by an eternal decree, (ordained before all time, and effected in the fullness of time) sent down the eternal word, the second person, called the son, who being conceived by the holy Ghost, took flesh, and was borne of the virgin Mary (of the lineage of David) and was made man, true man, the son of man, the son of Adam, of Abraham, and of David, in all things like unto us, yet without sin: and him the father gave unto us to be our mediator, and to be the Lord our righteousness, and to the satisfying of the justice of heaven, God laid upon him our sins, and he willingly submitted himself, to the burden of our sins, to the curse of the law, to the death of the cross, and to the wrath of his father, for those sins of ours. Excellent to this purpose is the testimony of Esaie speaking more like an Evangelist, or an apostle, then like a Prophet, saying. He was wounded Es●…y. 53. 5. for our transgressions, he was broken for our iniquities, the chastisement of our 〈◊〉 was upon him and with his stripes are we healed: all we like sheep have gone astray, we have turned every one to his own wai●…▪ and the Lord hath laid upon him the iniquity of us all. We are the men that have sinned and gone astray from God: stripes wounds and death were due to us for sins: God imputed to him our sins, and he was contented to stand before God a sinner in our name. The stripes, the wounds, the death, that we deserved, he received sustained and endured for us. Thus justice is satisfied & our sins being in him punished, it were injustice to punish the same sins again in them that plead the sufferings of jesus for them. Thus are his stripes our cure, his wounds our health▪ and his death our life. Unto that saying of Esaie, let us add another of the Apostle Gal●…. 3. 3. Saint Paul. Christ hath redeemed us from the curse of the law, when he was made a curse for us, for it is written, cursed is every one that hangeth on tree, that the blessing of Abraham might come upon the gentiles through jesus Christ. The law curseth every one that abideth not in all that is written in that book to do it, and we have failed in all, or in most, and the sentence of the curse did lie upon us, than it pleased the Lord jesus Christ by yielding himself to the cursed death of the cross, to take upon him the curse that should have fallen upon us. So was justice executed according to that sentence of the law, & justice so satisfied giveth way to mercy, for the curse being borne by jesus Christ, the blessing promised to Abraham is our inheritance. Here the one half of thy fear is removed, because in the death of jesus Christ justice hath received satisfaction for thy sins, if thou plead this satisfaction, by what justice art thou to be punished for thy sins. The other half of thy fear is this, Secondly concerning holiness. that the holiness of heaven will never suffer such an unclean sinner, as thou art to enter into the kingdom of God, to remove this fear, understand that the same Lord jesus Christ, that bare ou●… sins imputed to him, and suffered for them, to satisfy justice, doth also invest and clothe us with his perfect righteousness both original and actual impu●…ed to us, that all our unrighteousness and uncleaneness both original and actual, being therewith hidden and covered from the view of God most holy, we might appear clean & spotless in him, to the satisfying of the holiness of heaven. Therefore is it that Paul saith, speaking of jesus. God hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. This place plainly showeth, that God made an exchange between jesus Christ and us. He knew no sin, that is, he had no acquaintance nor fellowship with sin, in him was no sin, to deserve death. That sin abounded in us, and God laid it upon jesus, and he died for it. On the other side we had no righteousness, no righteousness of God, that is no such pure and perfect righteousness as God requireth, and as might commend us unto God, to be admitted for it into heaven. That righteousness was in jesus Christ who fulfilled all righteousness, keeping the law, bearing perfect love both to God & man, and performing all offices pertaining to that love: and that righteousness of his doth God impute unto us, making us righteous in him. Therefore is it that the Prophet jeremy calleth him the Lord our righteousness. And this jerem. 2●…. 6. is the name whereby they shall call him the Lord our righteousness. Not our justifier, that pardoning our sin●…, pronounceth us righteous, by holding us excused (which thing also verily he doth for us) but our righteousness, because in him we are accepted, and his righteousness offered unto God for us, is accepted as our righteousness, and the reward of it is given unto us. His righteousness is our righteousness, yea he himself is our righteousness, and in him we are righteous. not without reference unto that place of the Prophet jeremy, doth the Apostle Paul say thus of him. You are of 1. Cor. 1. 30. him in jesus Christ, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. First he is made unto us wisdom, that is, in him, and by the knowledge of him, we attain unto that wisdom, which only is worthy of that name, which philosophy, and all the religions in the world (the Gospel of jesus Christ excepted) could never afford us, for this wisdom maketh us wise unto salvation. secondly, he is made unto us righteousness, that is, by the imputation of his righteousness unto us we are accepted as righteous and holy, and are in him righteous and holy. Thirdly he is made unto us sanctification, that is, in him, and by the virtue of his death and resurreotion, we are recovered out of the dominion of sin, and have power given us to keep under, suppress, & mortify our earthly members, and carnal lusts, and do, even in this sinful world, make beginning to serve God in holiness and righteousness, with sincerity and truth of heart. Lastly he is given to be unto us redemption, that is, when we are once made wise by the knowledge of him, and are justified by his imputed righteousness, & sanctified by his quickening grace, we shall in the end undoubtedly come to full redemption in heaven by him. And by his means, thou which of thyself art an unclean person, such an one as the holiness of heaven may justly deny entrance unto, art made in jesus Christ a most holy and pure person, worthily admitted by the holiness of God to enter into glory. And this other part of thy fear, and so thy whole objected fear is removed: the justice of God that will have sin punished, and the holiness of God that will suffer no unclean thing to stand before him, both having received full satisfaction in the mediation of jesus Christ: justice in his death suffered for us, and holiness in his perfect obedience and righteousness imputed unto us: & so free way is made for the mercy of God (which thou foolishly callest prodigal mercy. For nothing ever was with more wise provision bestowed) to come unto thee, & to forgive thy great and abominable sins, and to save a great and an abominable sinner. Now therefore fall to prayer, & in the Encouragement upon this answer name of so gracious a mediator, entreat the most merciful & loving God, to forgive thy sins, & to receive thee to favour. And for thy encouragement, first understand, that without exception of any Because he is permitted & commanded to ask forgiveness. sin, whether in time of ignorance or of knowledge, unadvisedly or advisedly done, the Lord jesus Christ hath given thee leave, yea he hath commanded thee to crave the forgiunes of thy sins, teaching and commanding thee to say unto God. Forgive us our sins. Look then upon the sins that▪ lie so heavy Lnke. 11. 4 upon thy conscience, & mark them well, and if thou findest them to be thine (as i●… most like thou shalt) know that thou hast leave given thee, and art also commanded, to be a suitor for the forgiveness of them, whatsoever they be, being sins. And consider by whom this leave, and this commandment is given thee: even by him that is appointed to be the judge of quick and dead, who while he giveth thee leave & commandment, hath also himself drawn the petition for thee, by which thou art commanded and permitted to crave the forgiveness. And surely it is a beginning of mercy granted, to grant thee leave, and to embolden thee with a commandment to ask for mercy, his rule being. Ask and Mat. 7. 7. it shall be given thee. And it is not with out hope, yea great hope of forgiveness of sins, when the judge that hath power to grant it, doth both permit thee, command thee, & instruct thee how ●…o crave it. This being also on of his rulers, in the fore-remembered place. Seek & ye shall find. Mat. 7. 7. Secondly to encourage thee further, understand, that without exception of Because God hath promised to grant forgiveness. any sin whether in time of ignorance or of knowledge, unadvisedly or advisedly done, almighty God, against whom thy sin is committed, and whose heavy wrath for thy sins thou art so greatly afraid of, hath promised both to forgive and forget thy sins, saying. I will 〈◊〉 3●…. 34 forgive their iniquity, and will remember their sins no more. And when doth God give this promise, but when he maketh a covenant with his people, whereby he bindeth himself unto them And what shall we say? was not God advised of his own meaning, and considerate, when he made this promise who can say otherwise of the most wise God, but that he was advised. Or did he dissemble, or promise this feignedly? when he had no meaning to perform it? who can say otherwise of the God of truth, but that he fully intended to perform his promise? or hath he forgotten now▪ what he promised then, that by this means, his promise should be as no promise, because not remembered to be ever given? who can imagine this of that God, who knew all his own works from▪ the beginning, to whom all times both past and to come are ever present, and of whom the Prophet saith. He hath always remembered his covenant, Psal. 150. 1●…. and promise that he made to a thousand generations. Look then again upon the sins, that are so heavy upon thy conscience, and mark them well, and if they be thy sins (which thou canst not deny) as the Lord jesus hath given thee leave by his commandment, to ask forgiveness, so God the father of our Lord jesus Christ, hath promised to grant thee forgiveness of them. Here is a door of mercy set wide open; enter confidently, but humbly with thy prayer in the name of jesus the mediator. Thou hast the promise of the God of truth, of that God whose word is his deed, who saith. As I have spoken, so will I bring it Esay. 46. 11 to pass. And what, or whom shouldest thou now be afraid of. CHAP. XIX. BUT the afflicted sinner His third objection, he may not ask forgiveness for he cannot call God his father. that cannot easily cast off this cleaving burden, to his own further trouble objecteth against the encouragement given him from the commandment of the Lord jesus to ask forgiveness of sins: affirming that that gracious commandment, giving so frank leave, and so large hope of ask and obtaining forgiveness, neither doth nor can pertain unto him: pleading against himself, in this manner. This commandment of Christ, that giveth leave to ask and hope to receive forgiveness of sins cannot belong unto me, neither have I any right to the benefit and advantage of it, because that commandment is given to them that can call God their father, for so beginneth the Lord's prayer wherein that commandment is comprehended, our father which art in heaven. Luke 11. 2 His life doth not show 〈◊〉 to be a child of God. Matt▪ 5. 48. 1. Pet. 1. 14. But cannot call God my father, neither have I any reason to think myself his child. First the child ought to resemble the father. Our Saviour saith. Ye shall therefore be perfect, as your father which is in heaven is perfect. But there is in me no part of the perfection of God▪ either in the virtues of my mind, or in the works of my life, and the Apostle Saint Peter saith. As obedient children▪ fashion not yourselves unto the former lusts of your ignorance, but as he which hath called you is ho●…y, so be ye holy in all manner of conversation, because it is written, be ye holy for I am holy. And if ye call him father which without respect of person judgeth according to every man's work, pass the time of your dwelling here in fear. By this rule of Peter, they which call God their father ought to be holy as he is holy, but I am altogether profane. They ought to pass the time of their life reverently in the fear of God, but I have been and am a contemner of him: and their doings should not be after the lusts of their own heart, that bear sway in the days of ignorance, but I never followed other rule, than the lusting of mine own heart, I never strove to suppress and mortify them. Yea my whole course of life doth prove me to be the child of another father that hath no place in heaven, but was cast out thence for sin. The Lord jesus said unto the jews: Ye are of your john ●…. 44. father the devil, and the lusts of your father ye will do. Much more rightly (by trial of my deeds) may it be said to me, thou art of thy father the deull, and the lusts of that father of thine thou hast done. While my sins thus daily come to remembrance how can I call God my father. And who can call God his father, that hath not the spirit of God dwelling in And he hath not the spirit of adoption. Rom. 8. 15. him, as the seal and earnest of his inheritance, of which spirit Paul speaketh thus. Ye●… have received the spirit of adoption whereby we cry abba father: the same spirit beareth witness with our spirit, that we are the children of God. But this spirit dwelleth not in me: if this spirit were in me, I should feel at one time or other and in one measure or other, the comfortable testimony of that spirit: but I feel nothing but fearful horror in my conscience: oh that I had and might feel the comfort of this spirit, my present tentation witnesseth the absence of it. Also if I had the spirit of God in me, the fruits of that spirit would bud, and show forth themselves in me: but all is contrary. The Apostle Paul saith, the Gal. ●…. 22 fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, and temperance. There is none of these to be seen in me, but the fruits of the flesh are plentiful in me. With them I am overgrown both in body and soul. The Apostle reckoneth them up in this order. The works of the flesh Gal. 5. 19 are manifest. which are adultery▪ fornication, vncl●…annesse, wantonness, idolatry, witchcraft, hatred, debate, emulation, wrath, contention, seditions, heresies, envy, murders, drunkenness, gluttony, and such like. And in these sins I have lived, and dwelled, and delighted, if not in all, yet in many of them, and if not in many, yet in some of them, enough to quench the spirit of God, if the fire thereof had at any time been kindled in me. How then can it be that I should have the holy Ghost? And not having the holy Ghost, how can I call God my father? and if I have no right nor power to call God my father, that leave to crave the forgiveness of sins, and that hope to obtain forgiveness of sins, which are grounded upon that commandment of jesus, pertain not to me. Alas how ingenious men are, in the Answer to this obies ction. days of affliction, when the burden of accusing thoughts lies heavy upon them, to dispute against themselves. They have not understanding enough to apprehend and taste any thing that is spoken for their comfort: but they have wit to find out, and utterance to pronounce, and fervent passion to urge any thing that may make for their discomfort. But let us help to remove these stumbling-blockes, from before these men's feet, that they may walk on in hope, and come unto God by prayer. Thou thinkest that by that commandment of Christ, there is given to thee, no leave to ask forgiveness of sin, ●…orhope to obtain forgiveness of sin, because it is to be craved of an heavenly father. And thou canst not call God thy heavenly father, thou thinkest th●… he is not thy father, and that thou n●… not his son. And thou hast two reasons to prove this to thine own heart. First because neither thy virtues no●… thy actions do in any thing resemble God▪ but▪ rather prove thee to be the child of another father, opposite to God, and secondly because thou hast not the spi●…it of adoption to cry Abba Father. For thou neither feelest the testimony o●… that spirit in thine heart, neither dost thou see the fruits of that spirit in thy life, but all things every where contrary. This man's coz is like th●… Prodigal in the Gospel. I mislike not that thou dost hold●… mean opinion of thyself, and cens●…rest thyself unworthy the title of God●… child: and that thou thinkest honourably of the spiritual kindred that is between God and his saints. But be of good comfort. God sa●…leth not to be thy father, because thou thinkest him not to be: neither failest thou to be his child, because thou darest not think thyself to be his child. And these words urged against thyself, are no other than the words of the prodigal unthrift spoken of in the Gospel, who in his virtues and actions did nothing (as yet) resemble his father, for he haunted harlots, and lived riotously being every way as sinful, as thou canst (with any words) make thyself: and when by adversity he was brought to consider of his life and estate, as thou now dost, he had that opinion of himself that thou now hast, thinking it not fit to take unto himself the title of a son. His words are thus set down by Saint Luke. I will a Lu●…e 15. 18 rise and go●… to my father, and say to him, father, I have sinned against heaven and before thee, and am no more worthy to be called thy son. Compare thyself with him, thou canst not be worse than he, not in thy life more unlike thy heavenly father, neither canst thou be in worse case than he was. He for sook his father's house, and was departed far from God, knowing very well from whence he was departed. He never had mind to return back again till misery compelled him, of whom we need not fear to say (for it is plain and clear) that no love to his father, nor to his father's house, but pinching necessity, and extreme misery made him a convert. And while he was abroad, what was his Luk. 15. 13 course? the evangelist telleth us, he w●…sted his goods with riotous living. That is, all the blessings of God, bestowed upon him, (whatsoever) in mind, in body, or in estate, he wa●…led them vainly without any fruit, either to the praise of God or good of his saints: yea wickedly, to the dishonour of God, and great offence and hurt of his saints. His elder brother said truly of him to his father. He hath Luk. 15. 30 devoured thy goods with Harlots. He was a devourer rather than a spender, because he followed wholly the flatter and enticements of the flesh and of the world: he pursued earnestly and greedily the pleasures of sin: he polluted the whole man, both body and soul, in carnal and spiritual fornication: and he dishonoured his merciful Father, while to his sinful courses for the furthering thereof, he converted all the gfits and graces, that he had received of God. This was his behaviour, being departed from his father. In the end, by misery justly fallen upon him, he was touched, ashamed, and confounded, as thou art: (seest thou not thine estate lively described in the estate of this prodigal man?) yet after all this wandering and wicked behaviour, and much misery that he endureth, he remembreth his father's house, he repenteth, he returneth, and humbly prayeth: and the success was, he is graciously received into favour. Take this example unto thee, and view it well, dwell upon it with holy meditation. Such as he was in his wandering in his wickedness, in his trouble of mind, such thou art: such as he was in his repentance, in his return home to his Father's house, and in his humble prayer unto God, such be thou: and such favourable entertainment as he found at his Father's hands, thou also shalt find. Are not these things written for our learning, that we through patience and consolation of the Scriptures might have hope. God proved to ●…e ●…ur Father, though we be sinners. And, because thou dost not yet resemble God, either in the virtues of thy mind, or the actions of thy life, say not therefore, that he is not thy Father, and that thou art not his Child. Why wilt thou add this to the former discomfort of thy soul, and to the former errors of thy life? and wrong, either God in his goodness, or thyself in the grounds of thy hope. Thou knowest the words of Mose●… to the people of Israel: if thou know them not, hear▪ and let thine heart understand them. Is not he thy Father th●… Deut. 32. 6. bought thee? he hath made thee, and proportioned thee. If he be thy Father that made thee and proportioned thee, the●… surely God is thy Father; for he, and none but he that made heaven and earth made thee. The Prophet saith of God, It is he that hath made us, and not we 〈◊〉 Psal. 100 3 selves. And if he be thy Father that hat●… bought thee, and purchased thee; then, whether thou approve i●… or no, God is thy Father, for he hath bought us with a price, not of corruptible things, as silver and gold, but with the price of the precious blood of Christ, as of a Lamb undefiled, & without spot. Therefore the Apostle saith to the Corinthians, Ye are not your own, for ye are 1. ●…or▪ 6. 1●… bought with a price. And being once his, all thy wander cannot weaken his right in thee, but he still shall remain thy Father that bought thee. If a sheep run astray from the fold, and wander long in unknown pastures, doth it therefore cease to be his, that is Lord and owner of the flock? and if it return, or be brought home, with the fleece lost, and left behind hanging upon every hedge, and with the skin, and flesh also torn, will he not acknowledge it, and receive it? Yes, he will receive it with joy. Read the fifteenth chapter of Saint Luke: and meditate upon that thou readest. So far off is it that the indignation of heaven should reject thee, that as it is there said, There Lu. 15. 1●…. is joy in the presence of the Angels of God for one sinner that converteth. Make joyful the angels of heaven by thy return to God, and that joy shall shine upon the face of thy conscience: And (not to forget what we have in hand, to prove God thy father) consider some words of the apostle to the Hebr. We have had the Hebr. 12. 9 fathers of our bodies, that corrected us and we gave them reverence: should we not much rather be in subjection unto the Father of spirits, that we might live? He calleth men that begat us, fathers of our bodies, and he calleth God that created us, the Father of our spirits: because in the generation of our bodies men are used, but in the creation of our spirits God only worketh, who is also the principal agent in the framing of our bodies, and men are but instrumental agent●… therefore while there is a spirit dwelling in thy body, quickening and moving it, thou canst not deny God to be thy Father: whose glo●…ous habitation being Esa. 57 15 in heaven, as he saith by Esay, I dwell i●… the high & holy place. Thou hast a Father in heaven. And therefore by the commandment of jesus Christ willing us to say to God, forgive unto us our sins, tho●… hast both leave given thee to ask forgiveness of sins, and hope given thee to obtain forgiveness Use therefore cheerfully (but withal, reverently and thankfully) this leave, & obey dutifully and gladly this commandment: for God is thy Father. And thy service in calling upon him shall not be fruitless. And say not, because as yet, thou neither The holy Ghost is i●…▪ him, or may be obtained seest the fruits of the holy Ghost i●… thy reformed life, nor feelest the testimony of it in thy cheerful conscience, that therefore that blessed Spirit is not in thee. When thou speakest of the fruits of the Spirit, thou makest the Spirit to be as seed sown in the heart, that should bring forth fruit▪ And so indeed the holy Ghost within us, is the seed of our regeneration and new life, as the Lord jesus teacheth us, saying, Except john 3. 5. that a man be borne of wat●… & the spirit, the water of Baptism, & spirit of Sanctification. And john plainly giveth the name of Seed to the holy-ghost; saying; His seed remaineth in him. And 1. john 3. 9 when thou speakest of the testimony of the Spirit, thou makest the Spirit to be as a witness that testifieth the fatherly love of God unto us. And so indeed the holy-ghost within us, is unto our hearts a true witness of God's love. Paul to this purpose saith, Ye have received Rom. 8. 15. the Spirit of adoption, whereby we cry Abba Father. The same spirit beareth witness with our spirit, that we are the children of God. And Saint Peter in his speech before the Priest and Captain of the Temple, calleth the holy-Ghost a Witness, saying, We are his witnesses Matt. 5. 32. concerning these things which we say, yea and the holy-Ghost, whom God hath given to them that obey him. For the Lord jesus hath two sorts of witnesses, to confirm to the consciences of men, the truth of his death and resurrection, and his power of sanctifying and saving. The one sort is, the Apostles and Ministers, who by their doctrine do bear witness to the outward man, and the other is the holy-Ghost, who opening the understanding, and leading into all truth, doth bear witness to the inward man. Now for seed, we know that when it is cast into the ground, it doth not presently bring forth ripe fruit: nay, it doth not presently spring up and show itself, but it resteth for a while in the womb of the earth, hidden from the eyes of men, till convenient time cometh: and if any man in the mean time should say, I see no fruit above the ground, therefore there is no seed in the ground, he might be deceived, and the Husbandman and Gardener that had sown the ground, would censure him both of ignorance and boldness, and time would disprove him. And as for witnesses, we know, that they do not speak, so soon as a man is provided of them, nor yet so soon as they appear in public place; but being first prepared, and after brought to the place where they should give testimony, they yet stay, and keep silence: and when the judge or Examiner is at leisure, than they are called for, and speak their knowledge. And he that reasons thus, there hath yet no witness spoken forsuch a man, therefore he hath no witness to speak at all for him, should show himself a rash man, and by the timely voice of the witnesses would be convinced. Even so it is too much rashness in thee, to say, that because thou yet hearrest not the testimony of the holyghost in thy heart, witnessing with thy spirit, that thou art the child of God, therefore there is no such witness at all to speak when God shall appoint. And because thou yet seest not the fruits of the spirit in the actions of thy life: that therefore there is in thee no seed of the Spirit that may bring forth these fruits in due time. Learn to have patience, & wait upon the good pleasure of God, & in time thou shalt see a blessed change, & hear that testimony which yet thou hearest▪ not, and see those fruits of the Spirit, which yet thou seest not. And if it were as thou speakest, that thou hadst not at all the Spirit, as seed lying in secret, and attending the time of Spring, or as a witness prepared to speak when God shall call him fo●…th to give his testimony; yet the Spirit that is not received, may be received, and shall be given thee, if thou pray unto God for it. We know the words of the Lord jesus Christ in the Gospel, If you Lu. 11. 13. which are evil can give good gifts to your children, how much more shall your heavenly Father give the holy-Ghost to them that desire him. So that if there be in thee a true desire to obtain the holy-Ghost, ask and it shall be given thee, for the Lord is more ready to give than thou canst be to ask. All that matter therefore of thy fear, for that commandment of Christ, that giveth leave to ask, and hope to obtain forgiveness of sins, that it should not belong to thee, because it must be asked of them that have God for their Father, and thou thinkest him not to be thy Father, because thou dost neither resemble him as yet, either in the virtues of thy mind, or actions of thy life; and thou hast not the spirit of adoption, by which thou mayest cry Abba Father, for thou neither seest the fruits, nor feelest the testimonies of that spirit: all this matter of thy fear is vain. That commandment of Christ belongeth to thee: God is thy Father, thou oughtest to pray unto him for forgiveness, thou mayest pray unto him for forgiveness, and if thou pray, thou shalt obtain forgiveness. Pray therefore as Christ hath commanded thee, and the observation of his order shall prove thine ease. CHAP. XX. Our afflicted sinner was encouraged to pray, and to hope for forgiveness of his sins, not only by the commandment of jesus Christ, which giveth leave and hope, but also, and more strongly by the promise of God, assuring in plain words that it shall be granted to him. I will forgive their iniquity, jere. 31. 34 and will remember their sins no more. But the nature of his temptation, suffering no comfort to enter and abide with him, armeth him with an objection against that encouragement in this manner. I know that God hath made The fourth objection; promise of forgiveness to Israel. such a liberal promise. I know that he made it advisedly, understanding himself what he promised, that he made it in truth, meaning to perform faithfully as much as he promised: and that he remembers his promise for ever, for time can not work forgetfulness in him, nor any shadow of alteration, and therefore it shall be most truly and fully performed. But it pertaineth not to me for any advantage and benefit of mine: for the Prophet telleth us it is a covenant made with the house of Israel, for these are his words; This shall be jer. 31. 33. the covenant that I will make with the house of Israel after those days, saith the Lord. But I am no Israelite, howsoever But I am no Israelite. you shall take the name: for if you understand it in the natural signification for the children of jacob, in the twelve Tribes of Israel, I am not of that kindred, I am of the Gentiles. And if I were naturally of the seed of Israel, yet might I very well loose all lawful challenge to that promise, because Saint Paul saith, All they are not Israel which are Rom. 9 6 of Israel: But if you take the name in the spiritual signification, for a child of promise, an heir of grace, and a prevailer with God (and in that sense was it first given to jacob. when he wrestled with the Angel, and prevailed, not letting him go, until he had blessed him) in this signification. It doth yet much less agree to me, that am rather an Egyptian, a Cananite, an Edomite, and an enemy of God, rather than a prevailer with him. I never wrestled with God by faith and prayer (as jacob) to prevail with him: but rather I have wrestled with God by pride and malice as a professed adversary, I have bidden defiance to God in the contempt of my proud heart, & I have made fierce war against God in my many sins, striving to prevail against him, never desiring to prevail with him: and thence is it, that now in justice and power, he beareth himself so strongly against me. Therefore being no way an Israelite, and that covenant wherein God promiseth to forgive and forget sins, being made with the house of Israel, what claim can I make to that promise? even none at all. The nature of this disease is very Answer to this fourth objection. strange, that turneth into poison what soever is applied to it by way of medicine, or at least way striveth to extinguish all the virtue of those medicines, lest it might be cured. But this must move us to have the more compassion, and to take the more pain, to see if God at the last will send comfort and saving health. Thou thinkest that this promise of forgiving and forgetting sins doth not pertain unto thee, because it was made with the house of Israel, and thou art neither Israelite in the flesh nor by promise, but takest thyself rather worthy to be esteemed an Egyptian, a Cananite, an Edomite. And if thou wilt, a Dog, and what soever other name thou canst remember or devise. And yet I will show and prove, that this promise made with the house of Israel pertaineth unto thee. But first, to begin withal, let me here Mar. 15. 2●…. remember unto thee an history recorded in the Gospel. A certain woman of the seed of Canaan, dwelling in the The woman of Canaan and this sinner compared together coasts of Tyrus and Sidon, had at home at her house a daughter that was possessed with a devil: she came unto jesus, craving mercy at his hands for the healing of her daughter, saying unto him. Have mercy on me O Lord, thou son of David, my daughter is miserably vexed with a Devil. The Lord jesus rejecteth her as a stranger from the common wealth of Israel, and as some beast of wild and fierce nature not fit to be folded up among his mild sheep▪ saying unto her. I am not sent but unto the lost Mat. 15. 24. sheep of the house of Israel. He pronounced as much of her, as thou pronouncest of thyself, she was no Israelite. And when this answer, which thou art so much afraid of, coming but from thine own mouth, could not, though it came from the mouth of jesus, check that boldness and confidence of spirit in which she came, but that she still continued her suit, he dealt more roughly with her, and signified unto her inplaine words, that he made no other account of her then of a Dog, in comparison of the children of God, to whom the bread of God's mercy, by the hands of the saviour, is to be broken, saying unto her. It is not good to take the children's Mat. 15. 26. bread, and to cast it to whelps. That is, I were not fit to have the government of God's house, if the mercy, which is the portion of his children, I should cast away among Dogs, such as thou art. Tell me what thy heart can object against thyself, to exclude thee from the common wealth and house of Israel, and to cut thee off from being partner in that promise for forgiveness of sins, or in any other promise of God what soever, that is not here objected by the Lord jesus Christ against this Cananite, to exclude her from all hope of obtaining any mercy at his hands. He denies her to be of the house of Israel, he doth not acknowledge her to be a sheep of his fold, and in plain terms, to the understanding of all that hear his words, he placeth her among Dogs rather than among children. And this is it, that thou chargest thyself to be, and therefore secluded from having any part in that promise. But that poor woman would not be answered so, but still she persisteth in prayer: and knowing & believing that jesus the son of David was able to enfranchise her, and make her a Citizen & member of the common wealth of Israel, and to change her, and of a Dog, to make her a sheep of his fold, yea a child of God's family, she intr●…ateth him to admit her to the portion of an allowed dog, saying unto him, Truth Mat. 15 ●…7. Lord yet in deed the whelps eat of the crumbs which fall from their master's table. And to maintain in her such faith and such fervency, she had no promise so particularly answering the evil that oppressed her heart, as that promise doth particularly and most aptly answer to the evil, that lieth so heavily upon thy conscience, only she had heard that jesus had helped others. And this her enforced importunity, and (as a man would think) her unreasonable and unmannerly soliciting, prevailed for her, and she obtained all that mercy that her soul desired. What shall I say then unto thee, that so foolishly urgest against thyself, the shadow of thine own suspicion, and thine own fantastical fear: and refusest to call for that mercy, that God hath already promised to grant? a Cananite and a dog (neither Israelite, nor sheep, nor child) prevaileth, and thou, discouraged only by thine own conceit●… darest not adventure. But it runneth in thy head that thou art no Israelite. And according to the natural signification of the name, for a son of Jacob's loins, thou art none & thou regardest not to be one, because that manner of being an Israelite would nothing benefit thee. But thou also thinkest that in the other signification of the name, thou likewise art none: & affirmest him in that ●…ence to be an Israelite, that is a child of promise, an heir of grace, & a prevailer with God, a citizen with saints, & of the household of God, which thou art not. Thy definition of a true Israelite is That this sinner is an Israelite. good, and to be maintained. But for thee to deny thyself to be such an one, is not good, nor to be maintained, for art not thou descended of Christian parents, and thereby a Citizen with the Saints, and a child borne within the household of faith. And an holy one from the womb: the Apostle Paul, speaking of the children of believing parents, hath these words. Else were your children unclean, 1. Cor. 7. 14 but now they are holy. Wherein he doth pronounce them to be holy, that is, to have a title to the covenant of grace, and to all the privileges of the Church, and therefore to be of the house of Israel. And this is their birthright, & their just inheritance, if either the father or the mother be a right believer, though the other parent be an infidel: but both thy parents made profession of the faith of jesus Christ, therefore this birthright on both sides is confirmed to thee, and who shall deny him to be a true Israelite, that is borne holy, being of that Holy 1. Pet. 2. 9 nation and peculiar people, that Saint Peter speaks of. Also thy parents received the promises of God's mercy not only for themselves, but also for thee, as the Apostle Peter preached to his hearers, saying. The promise is made unto you, and Acts. 2. 39 to your children, and to all that are a far of, even so many as the Lord our God shall call. And this affliction, which now lieth so heavy upon thy conscience is nothing else then the calling of God, seeking by this trouble to bring thee home unto himself, that hast so long in in thy former security gone astray from him: and therefore that promise of forgiving iniquity, and not remembering sin, and all other promises of his mercy, are made to thee, and do belong unto thee, as to a true Israelite, thou being the child of such parents as did inherit the same promises before thee, and thou being also by thy affliction called of God. And say that thou wert a stranger and If he be not an Israelite, he may be. foreigner, and as hardhearted as the stones in the street, that are nothing fit to receive the form of a serviceable vessel: Yet such is the power of the hand of God our Potter, that he is able to make the hard stones softer than the clay, and to work our hearts as wax to take the impression of his Law: he is able to make us vessels of honour, for holy & acceptable services in his house: and he is able to make us Abraham's seed, and true Israelites. You know the words of john the Baptist, spoken to the proud jews, that gloried so much in this, that they were Abraham's seed, and in Abraham's right were heirs of the Covenant. He spoke thus unto them, Say not within yourselves, we have Luke 3. 8. Abraham to our Father, for I say unto you, that God is able of these stones to raise up children unto Abraham. So that of him, that is no Israelite, that is no child, that is no heir, God is able to make an Israelite, a child, an heir. Of God's goodness toward them that were no Israelites, and no people, the Prophet Hosea speaketh in this manner, I will have mercy upon her that was not pitied, Hos. 2. 23 and I will say to them which were not my people; Thou art my people, and they shall say, thou art my God. If thou wert therefore of that company that is not pitied, thou mayest yet find mercy at GOD'S hands: and if thou wert of that company that is not God's people, thou mayest yet become one of his. The fear therefore that thou feignest unto thyself hath no ground. Consider him whom thou hast to deal withal, and hope in his mercy, that is so liberal in his promises, and is also most faithful in the performance of his word. Thou hast sinned, and he hath promised to forgive thy sins. Appeal unto his promises, he cannot fail to effect that which he hath given his word for: of which word of his, himself saith thus, It shall not return unto me void, but it shall accomplish that which I will, & it shall prosper in the thing Esa. 55 11. whereto I sent it. So that, having sent forth that gracious word of promise, to forgive and forget thy sins, it shall not return to him void, it shall not be found a false or faulty word, but a word of truth and power. Pray unto God for the effect of it, and it shall prove prosperous to thy peace. CHAP. XXI. ALl that hath hitherto been said, is not able to calm A fifth objection, others perish, why not he? and what is to be done that I perish not? the storm that is raised in this poor sinner's conscience; but his restless mind still replies, arguing against himself in this manner; If this leave of ask, and this promise of granting forgiveness of sins, be so free for every one, borne of believing parents, as you would make me believe: how cometh it then to pass, that so many perish in their sins, not only of them who are borne and brought up, of, and among unbelievers, that know not the true God: but of them also that are descended of believers, and all their time brought up in the bosom of the church, Lu. 13. 2●…. that can say before the judge, We have eaten and drunk in thy presence, and thou hast taught in our streets. Yea they proceeded further in the business of the church, & can say to the judge, Lord have Mat. 7. 22. not we by thy name prophesied? and by thy name cast out devils? and by thy name done many great works? and yet unto them the Lord will answer, & make profession, saying, I never knew you, depart from me ye that 23. work iniquity. The way that leadeth to death & destruction is broad and easy, and many walk in it, and perish, & I am one among others, that have run in that way, and I am yet in it. But the way that leadeth to life and salvation is a narrow way, and few do find it: and I am one of them that cannot find it, I am now out of it, and indeed never had any pleasure to seek it, that I might walk in it. And yet you make the promise of the forgiveness of sins to be very large, and given to all within the church. And why may not I, notwithstanding so gracious & large a promise, miss of forgiveness, and fall into condemnation, aswell as others? yea before many thousands of others? having deserved condemnation as worthily as any other, and moreworthily then many other? therefore I think that there is something required to the obtaining of forgiveness of sins and salvation, that I yet know not, and not knowing it, it is very like I have it not, and not having it, I remain still under condemnation, and must perish eternally. And I feel it so in the fear of my soul, for notwithstanding all that you have spoken to put life and hope into my soul, yet the burden of my sins, and the fear of damnation is no less heavy upon me, then before you began to speak unto me. I confess indeed that the things that have been spoken, offer great comfort, but I want a right hand to take it withal. Help me therefore thorough, and show me what are the conditions upon which God forgiveth sins: that hearing them, I may know whether I be capable of that desired happiness: and if I be not presently, that yet I may endeavour in time to be, and so at the last obtain it. For though you have not delivered me from all my fear, yet you have wrought in me a great desire to recover, and get out of it, not without some hope, that it may one day, by the mercy of God, be happily effected to my salvation. This objection is tempered with some mildness, and while the storm is something His objection answered. laid, hearken, and I will teach thee what the conditions are: so shalt thou know, both why others perish in their sins, notwithstanding this promise, namely by neglecting these conditions: and also, how thou mayest obtain forgiveness of thy sins, according to this promise, by the obedient and careful keeping of these conditions. The conditions required at our hands, Conditions upon which God keepeth promise to forgive sins. if we think to obtain forgiveness of sins, are in number three. The first of these three concerneth ourselves and our renovation. It is called repentance; a departure from sin, and a return to God in holiness and righteousness: for it is meet for him that would have his sins past to be forgiven him, to cease from sin, and hate the works of darkness, wherein he took pleasure before. Which ought to be hated, first in regard Repentance is the first condition. of God, because they are displeasing to him that is most holy, and he that is most glorious is dishonoured by them: Secondly, they are to be hated in regard of ourselves, because they cast us out of God's love, into his just hatred, and robbing us of true peace, do fill our hearts with fear and horror. And for thine own part, I hope thou findest that the works of darkness are to be hated, and hast a will also to hate and abhor them, seeing what woeful fear and danger they have brought thee into. And this repentance, and turning to God, will surely deliver thee from thine old sins, so that they shall never be laid to thy charge. It is a true saying of Saint Augustine, Non nocent Serm. 181. de Tempore peccata praeterita, si non placent praesentia: Sins passed hurt us not, if sins present please us not. If we take no pleasure in unrighteousness from henceforth, God will put away and abolish all our old offences. And this saying of his is grounded upon the Scripture, which must be thy stay before all the sayings of men. The Prophet thus speaketh, If the wicked Ezec. 19 2●… will return from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, and shall not die: all his transgressions that he hath committed, shall not be mentioned unto him. Yea upon our repentance, and ceasing from sin, where it had stained as deep as Scarlet, and like Crimson double died, in a colour not easy to be changed, yet there will God cleanse the sinner, and make him as white as snow, & as clean as the fleece of wool new washed and scoured. Read to this purpose the words of Esay in his first Chapter. 16▪ 17 and 18. verses; it is a place of much comfort. And when thou hearest repentance to God helpeth unto repentance. be a condition of the obtaining of forgiveness of sins, be not discomforted in the conscience of thine own weakness, and insufficience of keeping the law of God, as if it should be impossible for thee to obtain forgiveness upon this condition. I know thou canst not but be unapt for good works now at the first, having so long before accustomed thyself to a contrary course of ungodliness. But attempt with resolution to reform thy ways, and study withal thy heart to serve God according to his will in his word revealed. God esteemeth the will for the work: yea he will work in thee both to will and to do of his own good will, for he giveth repentance as well as remission of sins by jesus Christ, whom he hath appointed and enabled thereunto. As Peter saith of him. Him hath God lift up with his Acts. 5. 31. right hand, to be a prince and a saviour, to give repentance to Israel and remission of sins. And therefore (as a good degree of casting thy burden upon God) pray unto God to give thee repentance for thy sins, that thou mayest also obtain forgiveness. And learn of David to say unto God, Create in me a clean heart Psal. 51. ●…0. O God, and renew a right spirit within me. And crave it in hope, for God hath liberally promised to give it. Thus he saith by the Prophet. Then will I pour clean Ezeki. 36. 25. water upon you, and you shall be cleansed. yea from all your filthiness, and from all your idols will I cleanse you: a new heart also will I give you, & a new spirit will I put within you: I will take away the stony heart out of your body, and I will give you a heart of flesh, & I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements, and do them. What is it that belongeth unto repentance, either in the inward man, for the renewing, and humbling, and sanctifying of the heart: or in the outward man, for the altering, amending and reforming of the life, that God in these words doth not promise to give. And what he promiseth, that will he truly give, if thou make suit unto him, as it is fit and necessary for thee. The second of the three conditions Charity to our brother is the second condition. concerneth our brother, and the merciful using of him, and it is a mild kind of charity, by which we must be willing to forgive unto our brother all the wrongs & trespasses that he hath done against us, seeking if we can to reform him, but not to shame him; yielding to do all offices of mercy and love unto him in his necessity: not seeking to be revenged, and to render evil for evil & rebuke for rebuke. And this is agreeable to justice and equity, that if thou wouldst receive what thou wantest, thou shouldest be willing to supply the want of others as thou art able: and if thou wouldst find mercy with God, thou shouldest show mercy to men: for what measure we meat to others, the same shall be meat to us. james the Apostle saith; There shall be judgement merciless to him james. 2. 3. that showeth no mercy, and mer●…y rejoiceth against judgement. If thou wilt not remit unto thy brother, then look for no remission at God's hand: but if thou charitably remit unto thy brother, then cheerfully promise thy soul remission at God's hands. Very clearly to this purpose speaketh the Lord jesus, saying; Mat. 6. 14. If you do forgive men their trespasses, your heavenly father will also forgive you: but if you do not forgive men their trespasses, no more will your father forgive your trespasses. This text is plain and needeth no interpretation, but forgive & it shall be forgiven to you: forgive unto men, and you shall be forgiven of God. Reason's why we should readily forgive our brother. At the hearing of this condition there needeth no discomfort arise in thy conscience, from fear of thy insufficiency, for all resteth in thy will. It is no more but this, be willing, & the work is done; desire not to be revenged, and thou hast forgiven him: continue kindness unto him, as if no such wrong had been done unto thee, and this condition is fulfilled. Reason's why we should readily forgive. And if thou think, it will be hard unto thee, by reason of thy froward heart, hear a few reasons that may move thee to think, that it is a matter of nothing, considering what thou desirest to obtain of God. First, it is not much that ●… thou hast to forgive thy brother, small & few are his wrongs done to thee: but it is infinite that thou seekest forgiveness of from God, many and grievous are thy wrongs done to him. Secondly, ●… between thy brother and thee there is no such difference, with advantage of dignity on thyself, that thou shouldest disdain in regard of thy excellency to put up wrong at thy brother's hand, for thou (as he) art no better than dust and ashes: but infinite is the difference between God and thee, with all advantage of full excellency on God's side, he being of infinite glory and majesty, so that he might justly disdain to put up wrong at the hands of such a vile worm as thou art. Thirdly, thy brother is, neither 3 by subjection to thy authority, nor by kindness received from thee so bound unto thee, that in his doings, which thou interpretest for wrongs, he can be challenged of any great rebellion, and any gross unthankfulness against thee: but thou, both by subjection to the authority of God, and by daily blessings received from God, art so bound unto him, that in thy sinful deeds done against his known commandments, thou art evidently guilty of high treason and rebellion, and most wicked unthakfulnes. Every of these reasons do enforce upon thy heart (be it never so froward and swelling) that it is a trif●…e and matter of no worth, for thee to forgive the wrongs of thy brother done to thee, if thou desire and expect that God should forgive unto thee thy wrongs done against his divine majesty. But in the fourth place, mark 4 well this, & let it enter into thy froward heart, if thy peace were presently settled, and thou hadst received from God as clear and as assured discharge of all thy sins, as David had, when Nathan said unto him from God. The Lord hath 2. Sam. 12. 13. done away thy sin, thou shalt not die. Cruelty against thy brother revoketh God's promise, which hath ever included in it, this condition of showing mercy to thy brother, and forgiving him. It is a true saying of Saint Augustin. Redeunt dimissa peccata ubi: fraterna charitas Ser. 2. de ser Domini super montem non est. The sins forgiven return again where there is no brotherly charity. And this is plain in the parable of the king and his servant, that ought him ten thousand talents: the king being humbly entreated, forgave him the debt (that is, promised to forgive it him:) this servant went forth, and met with a fellow servant that owed him an hundred pence, and cruelly he cast him into prison, which when the king heard of, he was highly displeased, and calling this unmerciful servant before him, he said unto him. O evil servant, I forgave the●… Mat. 18. 32 all that debt, because thou praiedst me: oughtest not thou also to have had pity on thy fellow, even as I had pity on thee So his master was wroth, and delivered him to the jailer, till he should pay all that was due to him. His unmerciful dealing with his follow, to whom he would not forgive small offences, revoked the liberal promise of Gods most large mercy for the forgiveness of his many and grievous sins: therefore suppress all frowardness of thy swelling heart, and after the council of Solomon, say not, I will do Prou. 24. 29. to him, as he hath done to me, I will recompense every man according to his work. But be courteous, merciful, and tender-hearted, forgiving thy brother, and so God will graciously forgive thee. There is a third condition to be observed Faith in God is the third condition. of them that think to obtain forgiveness of sin, and that concerneth more directly God, and his glory and praise, namely faith in God, faith in jesus Christ the son of God. That is, firmly to hold persuasion of the mercy of God, that it reacheth to the forgiveness of sin, without exception of any sin, or any sinner; as if for sin, there were any greater than his mercy, and therefore such as he neither would nor could forgive: and for the person, that there were any so far out of favour, that upon his repentance God would not & could not be merciful unto him: Micha. 7. 18. the Prophet Micah saying of God for his mercy in this point; Who is a God like unto thee, that taketh away iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his wrath for ever, because mercy pleaseth him: he will turn again, and have compassion on us. He will subdue our iniquities, and cast all their sins into the bottom of the sea. And firmly to hold persuasion of the merit and virtue of the death and blood shedding of the Lord jesus Christ, that it is effectual to take away the sin of the world, as john Baptist saith of him, Behold the lamb of God, that taketh john. 1. 29 away the sins of the world. Without exception of any sin, or of any sinner, as if for the sin, there were any so grievous, that the blood of jesus Christ were not able to wash out the stains thereof: and for the sinner, that there were any so wicked, that the sacrifice of the son of God were not sufficient to make atonement with God for him: the Evangelist john concerning sin saying, The blood 1. john. 1. 7 of jesus Christ cleanseth us from all sin. And the Apostle to the Hebrews, concerning sinners, saying. He is able perfectly Hebr. 7. 25. to save them that come unto God by him, seeing he ever liveth to make intercession to God for them. This is faith in God, to hold this entire persuasion of the mercy of God, without making exception, which none can justly make: and this is faith in jesus Christ the son of God to hold this entire parswasion of the merit of his precious blood and bitter passion, without making exception; which none can truly make. And this entire perswassion without exception includeth particular application, for he that excepteth no sin excepteth not his own sin, a●…d he that excepteth no sinner, excepteth not himself. Of the virtue of this faith to obtain forgiveness of sin, and all other graces at the merciful hand of God, & for the merit, and by the virtue of jesus Christ the mediator, these and many other places of Scripture do speak fully and plainly: Whatsoever ye shall ask in prayer, if ye believe, Mat. 21. 22 ye shall receive it. And in another place, If thou believe, all things are possible Mar. 9 23. to him that believeth. These things are spoken by the Lord jesus himself. And Saint Paul saith, Believe in the Acts, 16. 31 Lord jesus, and thou shalt be saved. It may be the remembrance of this Thou thinkest thou hast not faith. third condition breedeth some discomfort unto thee, as threatening unto thee no forgiveness, because thou thinkest that thou hast no faith, thou thinkest that thou hast it neither in possession, nor in power. whether thou have faith in possession, or no, it may be a question, because Th●…u mayst have, it and not know it. thou mayst have it without present feeling of it. And sure if ever thou hadst it, thou hast it still. For as the Apostle Jude saith, The faith is once given to the saints. Faith jude. 3. hath his summerly beauty, and winterly barrenness, it admitteth increase & decrease; but as the tree liveth in the winter, though it be bare, and when cold storms are past showeth his life by building in the spring▪ so faith p●…ncht and benumbed with the ●…ipping cold of frosty temptations, assoon as it pleaseth God to send ease of trouble, showeth itself by rejoicing and praising God, as it were in a spring, and then manifestly declareth the continuance of his being, when yet it could not be discerned. But If thou want it, thou cans●… not take it of thyself. if thou be indeed without it, it is out of question that thou hast no power to command it, it is not a matter of that facility to believe in God unto salvation, that some do account it, who use to say, they can believe what they list. For to command silence to accusing thoughts, and to stop the mouth of Satan that accuseth thee of thy sin, and to suppress the sentence of God's law that condemneth thee for sin, and to bind the hands of God's justice that is ready to do execution upon thee for sin, and to quiet a conscience disturbed, and s●…t on fire with the fear of deserved wrath and condemnation, (and to believe in God unto salvation, is to do all this) is a work of greater difficulty, than he understandeth, that saith, he can believe what he list. Credulity to think this or that to be true, because some body tells us so, or because we have read it, or because we so think of it, is one thing: but faith to rest upon God's promises for the forgiveness of sin is another thing. The first, namely credulity, when men are light of belief, is a salt and infirmity of nature; the second, namely faith, whereby all accusations are avoided, & all the fiery darts of the devil are quenched, is the virtue of the spirit, and merely the gift of God. The Apostle Paul saith, By grace ye are saved through Ephe. 2. 8. faith, and that not of yourselves: it is the gift of God. Yea the same Apostle makes it a work of no less power of God, to bring a sinful man unto this saving faith, than it was to raise jesus from the dead, as appear by his words written to the Ephesians, where he prayeth for the opening the eyes of their understanding, that they might know, what is the exceeding Ephe. 1. 19 greatness of his power to us which believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead. So that if any man be able to raise up the dead, & quicken them if he lift, than he is able to believe unto salvation if he lift; and else not. Surely faith unto salvation is not in the power of man to take unto himself at his pleasure, & when he lusteth. But while I make faith not to be in But it is obtained of God. thine own power, I do not thereby take from thee all possibility of obtaining it, if it were wholly wanting. For I have showed thee that it is the gift of God. He that quickeneth the dead, he it is that maketh sinners to believe: and if thou wouldst believe, and wile Partly by prayer. pray unto him to give thee a heart to believe, God will hear thy prayer, and grant thy desire, and that without faile●… if thou pray unto him in his sons name, who saith unto us, Verily, verily john 16. 23 I say unto you, whatsoever ye ask the Father in my name, he will give it you. And while thou prayest, thy faith will grow, and while thou believest, thou shalt have more heart to prayer, and these two within thee, Faith and prayer, will afford mutual help either to other, and they will grow together, and thou shalt become strong in faith, and fervent in prayer. Augustine hath an apt saying to this purpose, Vt oremus credamus, & ut Ser. ●…6. De verbis Do●…. ipsa non deficiat sides qua oramu●… oremus: fides fundit orationem, & fu●…a oratio fidei impetrat firmitatem. Let us believe in God, that we may pray unto him, and let us pray, that the faith by which we pray fail not: faith poureth out prayer unto God, and prayer powered forth obtaineth strength of faith from God. Pray therefore emboldened by the promise of the Lord jesus. And seeing the chiefest Partly by the study of the word. means whereby God worketh faith, is his word, even the word of the Gospel, which therefore the Apostle calleth the word of faith; that is, the word begetting faith, the word in which, and by which we believe, saying; The word Rom. 10. 8. is near thee, even in thy mouth, and in thy heart, this is the word of faith, which we preach. Therefore give thyself to the study of the word, hear it, read it, meditate in it: there shalt thou find the sweet promises of mercy: there shalt thou find jesus the Mediator, in whom all the promises of God are, yea, and amen; there shalt thou find assurance for thy soul, to bring it to true rest. For thy private reading, and what thou shalt gain thereby, hear the saying of our blessed Saviour, Search the Scriptures, john 5. 39 for in them you think to have eternal life, and they are they which testify of me: There shall we find the true knowledge of jesus Christ, and eternal life. And for the diligent hearing of the word preached, and for the fruit thou shalt reap thereby, Paul doth sufficiently inform thee when he s●…ith, Faith is by Rom. 10. 17 hearing, and hearing by the word of God. In which words he gives thee to understand▪ that that faith, which is the condition that we do speak of (if it were wanting) is obtained by hearing the word of GOD, as by that ordinary means which God hath appointed to bring the unbelieving Gentiles thereby to the faith of jesus Christ, as somewhat more fully he showed in the same place before, saying. How shall they Rom. 10. 14 (that is the Gent●…les) call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a Preacher? and how shall they preach except they be sent? Here is the ordinary ●…ay described, by which God calleth the ignorant and unbelieving Gentiles to faith and sa●…uation. First he putteth the word of reconciliation into the mouth of some chosen Messenger, and sendeth him to preach, without which sending he could not go: then by his preaching, these ignorant & unbelieving come to hear the word of faith & saltion, without which preaching they could not hear: Thirdly, by that hearing he worketh in them knowledge & faith in the Redeemer, without which hearing, they could neither know nor believe: Then lastly, by that faith are they emboldened to pray unto God, without which faith they could have no courage nor comfort to pray. And unto their prayers growing from that faith is salvation given, according to a saying of the Prophet joel, which the Apostle allegeth, Whosoever shall call joel 2. 32. Rom. 10. 13 upon the name of the Lord, shall be saved. So that thy diligence in hearing the word of God with gladness of heart, will help thee to faith, and by faith to forgiveness of sins, which is salvation of soul. And for thy meditating in the word of God, and what benefit thereby thou shalt obtain, the Prophet David teacheth thee in the first Psalm, where he pronounceth him to be a blessed man, that hath his delight in Psalm 1. 2. the Law of God, and in his Law meditateth day and night. Diligent moditating in the Law of God maketh a man to be blessed, but blessedness comprehendeth the forgiveness of sins, that followeth faith, the same Prophet saying, Blessed Psal. 32. 1 is he whose wickedness is forgiven, and whose sin is covered: blessed is the man unto whom the Lord imputeth not iniquity. In one word, to show thee fully how available to the obtaining & increase of faith, the study of the Gospel will be, the reading, hearing, and meditating thereon, consider the saying of Saint Paul writing to the Romans; I am not Rom. 1. 16 ashamed of the Gospel of Christ, for it is the power of God unto salvation, to every one that believeth, to the jew first, and also the Grecian: for by it the righteousness of God is revealed, from faith unto faith, as it is written, the just shall live by faith. It is the doctrine of faith for jew and Gentile: it breedeth, nourisheth, and increaseth faith, bringing it forward by degrees unto full ripeness: it justifieth the believer, and saveth the justified man, and effecteth these things powerfully as the instrument of God, for he calleth it the power of God to save, that is, the instrument by which he powerfully saveth. Though therefore thou hast not power to settle thine own heart, by giving saith unto thyself, yet thou hast no cause to be discomforted; for by prayer unto God, and by study in the word of GOD, it is obtained at his hands. These are the conditions between The three conditions repeated. God and man, which God requireth, where he forgiveth sins: three in number. One that concerneth most directly thyself, that is repentance, renewing thy heart to hate sin, and to love virtue, and reforming thy life, to sly sin and practise virtue. A second that concerneth most directly thy brother, that is, charity and compassion to forgive unto him the wrongs done unto thee, & to comfort him, and to do good to him, as thou wouldst that God should forgive unto thee the wrongs that thou hast done unto him, that God should comfort thee, and do good unto thee. A third that concerneth most directly God himself, revealed unto us in his sin jesus Christ, namely, our faith, that we neither think basely of the mercy of God, nor of the merit of jesus Christ, as if there were some person that it could not relieve, and thyself that person; and some sin that it could not do away, and thy sin that sin. And now mayest thou understand Others perish for not observing those conditions. what it is that causeth so many to perish in their sins, and how it cometh to pass, that so few are saved, when yet without exception of any sin, the Lord jesus commandeth, and by commandment giveth leave to ask, and hope to obtain forgiveness of sin; and likewise, without exception of any sin, God the ●…ather of our Lord jesus Christ promiseth to forgive sin. First, they have no ca●…e of repentance to forsake sin, yea with delight they dwell in it, live in it, and die in it: and they will rather forsake God, and renounce heaven, then leave their pleasant and gainful sins. Secondly, they have no care of charity and compassion to their neighbour, they regard not the rest, the credit, the prosperity, the peace and safety of their neighbour: and being full of pride, of wrath and fury, they prosecute the least wrong, till they be revenged. Thirdly, they regard not to know how ample the Lord's mercy is: and the death of Christ, and doctrine of salvation are foolishness to them: they pray not for faith, and they stop their cares against the word of God. And hereby it cometh to pass that they perish in their sins: not that their sins are so great that they cannot be pardoned, or God so merciless, that he will not pardon them, or jesus Christ so defective in his mediation, that he hath not done and suffered enough to discharge them, but themselves are so careless, so proud, so contemptuous, so desperate, that they will not leave to sin, they will not love their neighbours, they will not know God, but they will go on in their courses, like them whom jeremy complaineth of, saying, They are all adulterers, and an assembly jerem. 9 2 of rebels, and they bend their tongues like their bows for lies, but they have no courage for the truth upon the earth, for they proceed from evil to worse, & they have not known me saith the Lord. This is the cause why they perish. And here mayest thou understand how Thou m●…ist by these conditions obtain forgiveness of sins. to reap the benefit of the leave that Christ hath given thee by his commandment to ask forgiveness of thy sins, & how to reap the benefit of the promise that God hath given thee to grant forgiveness of sins. First, forsake the sins that have been so chargeable unto thee, and having already found the reckoning to be so heavy unto thee, diet no more at the Ordinary of fleshly lusts, where the soul must pay for it in hell, and the inheritance waste that God hath dearly bought for thee. And finding how great need thou hast of mercy and forgiveness, to keep thee from being eternally miserable. Learn to be tender hearted toward thy brother, and afford him thy forgiveness, that thou mayst obtain the same measure of mercy at the hands of God. And let it be the chief of thy daily studies, to understand more clearly than yet thou dost, how infinite and boundless the mercy of God, and the merit of Christ his blood is. In the word of God thou shalt find these things. And while thou are occupied with desire in these studies, faith in the mercies of God will grow apace, and in a short time bring thy conscience to that happy quietness, that S. Paul speaketh of, saying, Being justified Rom. 5. 1 by faith, we have peace toward God, through our Lord jesus Christ. Thus is thy fear, growing from the multitude of them that perish, and from the small number of them that are saved (notwithstanding the commandment of Christ, giving leave to ask forgiveness, and the promise of GOD offering forgiveness) showed to be an idle fear, if thou wilt have care of these conditions, upon which God granteth forgiveness of sins. CHAP. XXII. BUT hear again the afflicted A sixth objection. He hath neither repentance, nor love, nor faith. conscience breaketh out into grievous complaints, and faith▪ If these be the conditions required, where sins are to be forgiven▪ I must never look to grow unto any agreement with God for the forgiveness of mine, for I have not one of these three things in me. For first, I want repentance, sin aboundeth in me, and whether I hate it or no, I cannot tell, though I know I have no cause to love it, that proveth now so grievous unto me. And secondly, I hold myself to be void of love to my neighbour; I fear lest I shall envy other men their happy peace of conscience, and their happy hope of salvation: and that standeth not with love. And sure I am that I have hurt them oft with the unjust act of my sin, and have grieved and offended them with the ungodly example of my sin. And these things have no agreement with love. And as for faith, of all three it is furthest off. If despair could obtain forgiveness of sin, I should soon speed, for I am not far from that; but if salvation must be apprehended by saith, I am most far from it; for I have little or no faith, the present fear that I am in, is directly opposite to faith. This is the miserable condition of Answ're to this sixth objection. this burden, that they which are pressed with it, do quickly apprehend, and too well remember any thing that may increase their fear: but they are dull too apprehend, and do soon forget any thing that might give them comfort. If this troubled sinner could but remember (while the three conditions were spoken of) what was said unto him, why he should not be discomforted, at the hearing of these conditions, as if they, or any one of them did breed impossibility of obtaining forgiveness of sins, he would not now make this f●…uolous objection. But let us help his memory, that when God shall be pleased to look graciously upon him, his fear may be removed for the ease of his heart. First thou mayest have all these things, Thou mayst have them, and not know it. and yet not know it, and therefore it is great rashness to say thou hast them not. For as before this time thou wilt confess▪ that there was in thee wickedness of life, envy against thy neighbour, and infidelity against God, and yet then when it was so, thou didst not think it to be so, nor couldst be induced to believe it to be so; so at this time, there may be in thee repentance, and charity, and faith, and yet in this astonishment of thy soul thou canst not see it to be so. Security at that time, suffered thee not to see what was amiss in thee: and fear at this time, suffereth not thee to see what is good and orderly in thee. Again if thou have them not, yet thou Thou art not far from them. art in the way of them, and thou art not far from them. Thou art grieved to find thyself guilty of so much sin, and thy heart is pricked, and thy soul is wounded to think that thou art so laden with thine iniquity. Surely this is the beginning of true repentance, when a man is grieved at the sight of his sin▪ Indeed it is love that commendeth unto God our repentance and conversion to him, but it is fear, that first openeth the heart unto God, whom being once entered, we do after entertain with love: so was it with Peter's hearers in the Acts. After he had brought them to the fight of their sin, in crucifying the Lord of life it is said of them. When they heard it, Acts. 2. 37. they were pricked in their hearts, and said unto Peter, and the other Apostles, men and brethren, what shall we do? Then began they to have care of amending their life, when they saw the error of it, and were afraid at the fight of it. And it is a true saying of Saint Gregory, Sancta electorum Moral. li. 1. chap. 27. ecclesia simplicitatis suae et rectitudivis vias timore inchoat▪ sed charitate, consummate. The holy Church of Gods elect beginneth the ways of her simplicity and uprightness in fear, but doth perfect them in love. So that even this fear that thou art in, by reason of thy sins, is the beginning of repentance, giving thee to understand, that it is not good, nor safe to continue in them. Proceed in the fear of God, for thou art not far from repentance. And thou thinkest other men to be happy in their peace of conscience, and desirest to have fellowship with them in the fruition of God's favour. And is not this love, or at leastwise a preparation to love? to have in admiration the saints of God, to think them to be happy that are in his favour, above the condition of other men, that enjoy the glory of the world without God's love, and to desire to be united unto them▪ No man can think well and honourably of them whom he hateth, no man can desire to be joined in condition and fellowship with them whom he doth not love, or at least, think well of; and therefore this opinion, that thou holdest of them, and of their happiness, showeth, that thou art not far from love▪ When Balaam, having considered the condition of the people of God, both in their life, and death, speak these words▪ Let me die the death ●…f the righteous, and Num▪ 23. 10. let my last end be like his. He began to love the Israelites, and though after he showed fruits of hatred against them, yet at that time when he spoke those words he loved them, his change of mind grew from his own covetousness: he desired Balaks reward, and therefore sell from his love; as Gregory noteth of him, that there was Nequaquam perseue Mor●…l. lib. 33. chap. 27 ra●…tia continui amoris, no persevering in continued love. He began to love them, but the covetousness of his heart broke off his love. Continue thou in love, and strive to increase. Thy present good opinion, that thou holdest of them, and of their happiness, is an evidence that thou lovest, or art not far from love. And thou hast a longing desire to recover the love of God: thou gladly hearkenest to the report of his mercy, and wouldst think thyself an happy man, if thou couldst grow to any comfortable persuasion thereof: and doth not the man thus minded follow after faith? was there any more in the man that came to Christ for his son that was possessed of a devil? when he said unto him, Lord, I believe, Mark. 9 24 help my unbelief. He freely confessed, that all the faith he had was no other, & no better, than unbelief: yet his desire of faith was esteemed for faith, or obtained faith, for the effect of faith followed. Christ (that said unto him, If thou Mark. 9 23 canst believe it, all things are possible to him that believeth) healed his child, because he believed; and shall not thy desire of faith in like manner, either be esteemed for faith, or obtain faith, that the effect of faith in the forgiveness of thy sins may follow. Surely, that desire of thine showeth, that thou art not far from God. But be it granted, that thou art altogether Thou mayest obtain them, if now thou want them. without them, and at this time most far from them: doth it therefore follow, that thou canst not obtain forgiveness of sins, for the present want of them? Not so, for though now thou have them not, yet thou mayest obtain them, and then forgiveness of sins, now seeming impossible, will easily be obtained. They that were borne without them, die with them, and reap the fruit of them, bearing the testimony of them into the grave (in the sweet peace of their conscience) that never brought them, not any preparation unto them out of the womb. And therefore hope in the Lord, and pray unto him, and practise all the good council, that was given thee, when these conditions were first remembered unto thee. Repentance God giveth repentance. is the gift of God, and he is the Lord most holy, that reneweth our hearts by the spirit of Sanctification. He it is that made this promise, I will pour water Esay 44. 3. upon the thirsty, (he meaneth him that thirsteth after righteousness) and stonds upon the dry ground (he meaneth barren hearts that bring forth no good) I will pour my spirit upon thy seed, and my blessing upon thy buds. By the name of Spirit, he gives us to understand what he meant by Water and Floods mentioned before, even the graces of his renewing and sanctifying Spirit, this promise is made to the Church, whereby GOD doth assure her that he will bless all her children, how dry and barren soever they be, with that grace, the moisture whereof shall make them fruitful of all good works. And thou art a child of the church, bred and brought up in the bosom thereof, thou art the seed, thou art one of the buds of the righteous: pray unto God that giveth repentance, and hath largely promised, and in ti●…e thou shalt find favour. Also charity is God giveth true charity the gift of God, he is love, and it is he that maketh men to be of one mind in an house, that is, in all societies he knitteth men's hearts together in love, and maketh them to keep the unity of the Spirit in the band of peace. It is he that hath promised in the Church of Christ, and kingdom of the Messias the rod of the stock of Ishai, to do this; The wolf shall dwell with the Lamb, and Esay 11. 6. the leopard shall lie with the kid, and the calf and the lion, and the fat beast together, and a little child shall lead them: and the cow and the bear shall feed, their young ones shall lie together, and the lion shall eat straw like the bullock: and the sucking child shall play upon the hole of the asp and the weaned child shall put his hand upon the cockatrice hole. By the wolf, the leopard, the lion, the bear, the asp & the cockatrice, he understandeth men of proud & cruel minds, apt to do all hurt, because they are void of all love: by the lamb, the kid, the calf, the fat beast, the cow, the bullock, the sucking child, & the new weaned child, he understandeth men of an humble & mild heart, apt to do good, unwilling to do hurt, because they are full of love: by the harmless society of these so unlike people, he giveth us to understand, that he will take away from men, their pride, their fierceness, their cruelty, their unmercifulness; and in place thereof, he will give them humility, mildness, love and mercy. This is a work that he doth, and this he will do: pray therefore unto God, who is love itself, and he will give thee a heart to love thy brother. Faith likewise is his gift, and he God giveth saith. himself is a most faithful God, worthy to be trusted, the God of truth, that neither can nor will deceive them, that according to his covenant and promise of mercy, do trust in him. The Apostle telleth us, that faith is his gift, saying, By grace are ye saved through faith, and Ephes. 2. 8 that not of yourselves, it is the gift of God. Every good gift, and every perfect giving cometh from him, who is the Father of lights: pray him therefore to give a believing heart unto thee, and he will not fail thee. So that if thou have neither repentance, charity, nor faith, which are the conditions upon which God giveth forgiveness of sins, yet thou mayest have them, for GOD doth give them: pray then unto God, and thou shalt in due time obtain them. For the want of this triple grace, thou hast a triple commandment to call for grace, with a triple promise to obtain Matth. 7. 7 all grace. The Lord jesus saying, Ask, and it shall be given you: seek, and ye shall find, knock, and it shall be opened unto you. Then ask repentance, and it shall be given thee: seek for charity and a merciful heart, and thou shalt find it: and knock at the gate of heaven for faith, and it shall be set wide open unto thee. Wherefore is it, that God at this time doth make thee see thy want, but because he would have thee to call for his help. CHAP. XXIII. But still objections arise A seventh objection▪ his heart is ever full of evil thoughts in a troubled conscience, and the poor burdened sinner complaineth that his estate must needs be desperate. For, saith he, I feel a continual swarm of evil thoughts, in extreme disorder, stirring in my heart. Thoughts against the majesty of the most glorious Trinity: thoughts against the verity of the divine and human natures, personally united in the Lord jesus Christ: thoughts against all the Articles of the Christian saith: thoughts rebellious against authority, and seditious against peace: thought malicious against my neighbour, and unnatural against myself: thoughts unchristian, uncivil, inhuman, thoughts monstrous, and fearful: I tremble to think that I have such thoughts. And these must either spring and arise out of mine own heart, and then woe unto so wicked heart. It is like unto the Inn, unto which the virgin Mary came with the Lord jesus in her womb: there was no room for her in the Inn, all the Chambers were filled with other guests, she was glad to creep into the stable, and there she brought forth her first begotten. So, if any come to bring Christ, or any christian thought into my heart, there is no room in the Inn, all the corners of my heart are taken up with other thoughts, they must seek a resting place elsewhere, and not with me. Or if they spring not from mine own heart, then are they thrust into my heart by Satan, who did thrust the thought of treason against his master into the heart of judas: & then surely the devil hath already possession of my heart, and either he sendeth these thoughts, as new inhabitants to dwell there, and to keep possession of my heart to his use, as the king of Ashur sent new inhabitants into Samari●…, to keep the City and Country to his use: or else he sendeth them as so many hags, and furies (what should I call them?) so may executioners with firebrands to torment me: and being so fully in his power, it is too late to think of deliverance. Now the Lord of hosts help thee, poor Answer to this objection. afflicted soul, and case thee of this burden that presseth down so heavily. And for thy comfort understand, that if these thoughts arise out of thine own heart Thoughts h●…rt not, if we yield not to them. (as they are in thy heart) and grow in the field in which they spring, they are yet but as the first graff of sin, and have neither blade, nor ear, nor fruit to poison and kill withal, if we take not liking of them, nor suffer our judgement to be corrupted by them, taking them for rules of truth, and entertaining them as embraced opinions, nor suffer our will to be seduced by them; interpreting them as rules and directions to lead us into action. james the Apostle hath an excellent saying to this purpose. Every man is tempted when he is drawn james. 1. 14 away by his own concupiscence, and is enticed: then when lust hath conceived, it bringeth forth sin: and sin when it is finished bringeth forth death. By concupiscence he understandeth the first flattering thoughts, the first evil motions that stir in our hearts, that make the first proposition to our judgement and will, to try whether they will take hold or no: and howsoever the feeblest evil thought be sinful in God's sight, who loveth truth in our inward affections: and it is an evidence of that sinful nature that we bring into the world with us deserved unto us from our first parents, through all the interceding generations: and howsoever the same evil thought, being sinful, deserveth (in the justice of God) eternal death: yet the Apostle james, (looking unto rules of mercy, and speaking according to those rules) telleth us, that it is not dangerous unto us, neither bringeth forth sin unto death, except a man be enticed, and drawn away by it. For when the judgement yieldeth, and is corrupted by it, approving as good, that that is evil, and approving as true that that is false: and when the will yieldeth, and is seduced by it, entertaining the motion with assent and liking: then from the first thought there is a progress made unto some sinful action, and in that action, men continue sometime impenitent unto death. This is indeed a dangerous course, and if thou give such way unto these evil thoughts, and first sinful motions, that thou allowest their appearance without check, and sufferest their daily return without controlling them, and harknest unto them with pleasure, or at least, with patience; then thou art (as james saith) enticed, and drawn away: and then it is likely that those thoughts will conceive (by the company of thy will) and bring forth some monstrous birth of sin; whereunto when thou art once entered, it is dangerous, and doubtful, whether thou shalt find grace to return by repentance or no. And this first deformed birth of sin bringeth forth another deformed and fearful birth, namely death. The first of these foul births, namely sin, is thy shame: and the second of them, namely death, is thy snare and destruction, as the Apostle Saint Paul saith, What fruit had Rom. 6. 21. you then in those things, whereof you are now ashamed▪ for the end of those things is death. But if at the first appearance of these thoughts and evil motions, thou check them, and show thy just dislike of them, if thou arm thy judgement and thy will against them, withholding thy judgement from approving them, by showing how false and ungodly they be: and withholding thy will from assenting unto them, by showing how sinful and abominable they be: if thou use all diligence to expel them out of thine heart, as thou art able, and callest in better thoughts, to occupy their places, falling into some holy meditation of the glory, the greatness, the holiness, the riches, the bounty the justice & power of God: or into some meditation of the right worship of god, & of thy duty to him, as thou art a christian by general calling, or as thou art bound by any other particular calling among christians, or into some other meditation of the glory of heaven, of the purchase of it for believers by the death of jesus Christ, of the means by which we may come to the fruition of it, and what manner persons in their conversation they ought to be, that take themselves to be coheirs with jesus Christ of that glory. If thou fall into such meditations, when thou art at leisure, or set thy mind upon thy work ●…nd business, if thou than have any in hand, that by this good employment of thy mind and body, there may be neither room nor liberty for those evil thoughts to abide and wander in thy heart. Certainly those thoughts (though very busy with thee) shall not be able to hurt thee: they shall no more be imputed unto thee for sin unto death, than the motions of P●…tiphars wise were unto joseph, when she said unto him, come lie with me, was imputed unto him. Gen 39 7. And this course (last remembered) is the only way in such a case, of casting thy burden upon God, if thou be careful withal to pray unto God for his grace to help thee to overcome these swarms of evil thoughts, as he helped the Israelites to overcome the swarms of the Amalekites, Philistims, & other enemies: and that also thou take heed of idleness, and chiefly, idleness joined with solitariness. Idleness is the sin to be shunned: solitariness doth but make the ●…dlenes to be more dangerous. But certainly they that are troubled with the assault of such thoughts, to them nothing is more dangerous than idleness, and want of employment for their minds. Then are they at leisure for the devil, then are they like the house, spoken of in the Gospel, whereunto the devil entered. Mat. 1●…. 43 As it is written. When the unclean spirit is gone out of a man, he walketh throughout dry places, seeking rest, and findeth none: then he saith, I will return into mine house, whence I came: and when he is come, he findeth it empty, swept, and garnished: then he goeth and taketh unto him seven other spirits worse than himself, and they enter in, and dwell there, and the end of that man is worse than the beginning. Mark well this saying. He found it empty swept and garnished, that is, he found it idle, unimploied. God was not there with good thoughts becoming his presence; and therefore the devil entered with wicked thoughts becoming his presence. Where the heart is not carefully manured by the owner thereof to bring forth good thoughts, it will of itself, to an idle owner bring forth evil thoughts. It will be like to the field of the slothful, that Solomon passed by, Prou. 14. 31 And lo, it was all grown over with thorne●… and nettles hard covered the face of it, and the stone wall thereof was broken down, as it was in this ground: because the owner through sloth, did not sow good seeds in it, evil weeds overcame the same. So will it be in thy heart, if through idlene●… thou have no good thoughts, tending to God's glory, & the service of his Church, thy heart of itself will abound with evil thoughts. But if these thoughts rise not out of Evil thoughts suggested by Satan are his sin, & 〈◊〉 thine. thine own heart▪ through thy idleness & evil studies, but be the suggestions of Satan, thrusting them into thine heart, as he did thrust that thought of treason into the heart of judas▪ ●…f thou do not open thy heart by thy sloth and other sins, unto those thoughts, and be prepared for the entertainment of them, as a man waiting at the door of his house, to open it to those guests, whose entrance he desireth, or is pleased withal: (for so did judas, he did open his heart to the devils suggestion by his envy and covetousness: for when the woman powered the precious ointment upon the head of jesus, and judas murmured at the waste, saying, it might have been sold for much, and given to the poor; and jesus had defended her fact, saying, she did it to prepare him to his burial: then presently judas, who carried the purse, received the alms given to his master, & now miss this prey out of covetousness and envy hereupon went presently to the high priests, offering to betray him for a reward, and was as ready to entertain that thought, as the devil was to offer it unto him, and his envy and covetousness held open his heart unto it) if thou by thine idleness and other sins dost not set open thy heart to such thoughts, the offer of them in thy heart▪ is the devils sin, and not thine. And if thou repel them, as before hath been showed, they shall no more hurt thee, than the suggestions of Satan in the wilderness offered to the Lord jesus did hurt him. What those suggestions were, the Evangelists do show, and that the devil audaciously, like a tempter, did offer them to the Lord jesus, they also show: but in what manner they were offered to him, they speak not; as whether the devil spoke them audibly to his ear, or (which is more agreeable to the nature of the devil) whether he did speak them spiritually and inwardly to his understanding, hereof they speak nothing. Only Saint Luke saith, that the devil did show unto jesus the glory of the kingdoms of the earth, In the Luke. 4. 5. twinkling of an eye. Which sure was a spiritual manner of presenting: and why may we not aswell think that he used a spiritual manner of speaking? but howsoever it was, the devils work in thrusting those ungodly thoughts into th●…e heart, is like that devils work, that offered those sinful motions unto the Lord jesus. The devil sinned therein as a tempter, that would have drawn another to wickedness, but the Lord jesus sinned not in them; while he gave no place unto them, neither was drawn by them to do evil, but confuted them by the scriptures, those suggestions were no hurt unto him. Even so in those thoughts thrust into thine heart, the devil sinneth in them as a tempter, that would draw thee to commit wickedness, but thou sinnest not in them, if thou give no place unto them, and suffer not thyself to be drawn by them to do evil, but confutest them by the scriptures. Surely those thoughts, if thou carry thyself thus, shall do no hurt to thee. Again let me remember thee to call upon God for the assistance of his grace against those evil thoughts. And to take heed of idleness and solitariness, remembering Salomon's, Vae soli; woe unto him that Eccle. 4. 10 is alone. And here I will also advise the sinner which is troubled with these swarms of evil thoughts to confer with some godly and learned Physician, and to use his counsel, for there is oft in the assault of such thoughts some mixture of some distemper in the body, which he that is wise in God, & desireth true rest unto his soul will not, yea must not be careless of. The devil bath leave to tempt, not power to overthrow. And whereas in the frame of thy objection, thou sayst, that if those thoughts be the suggestions of Satan in thine heart, than the devil hath already possession of thy heart, and thou art fully in his power, & it is too late to think of delivering thee on't of his hand. This is but a false fantasy, the fruit of thine own fear, without any truth in it, for the devil hath often leave to tempt, when he hath no power to overcome. Thou heardst even now how he had leave to tempt the Lord jesus in the wilderness, but he had no power to overcome him. And thou knowest the history of job. The devil had leave to tempt him, and and that was limited leave: he was not able to touch a sheeps tail of jobs, till God permitted him, and he could not pass a step further than God allowed him: and whatsoever he did to job, either in his possessions, or in his own body, yet had he no power over his mind to make him to blaspheme God, which was the d●…uels chiefest desire, & whereof he had accused job before. And thou knowest what jesus saith of the Apostles, that the devil made suit to winnow them as wheat, but he interposed his prayer for them, that their faith might not fail in the most hot and violent temptation. So that the devil hath no power at all, either to trouble by tempting, or to hurt whom he troubleth. But as God in his holy wisdom giveth him leave. Malice and desire to hurt aboundeth in that enemy, but power he must obtain at God's hands. And in thyself thou mayest see it plain by the very manner of thy trouble, that though he have leave by these thoughts to tempt thee, yet thou art not wholly in his power: for if he had power to hurt thee with deeds, he would not trifle the time with thee, to trouble thee with thoughts: for the devil ever goeth as far as ●…is commission extendeth in doing hurt to the sons of men: he●… hath no mercy and charity to spare where he may do a mischief. And if he had as full possession of thee, Where he hath most power, yet deliverance may be ●…ped for. as ever he had of any child of disobedience, yet were it not therefore too late to think upon, and to seek deliverance out of his power. For the Apostle saith, that he himself, and the Ephesians to whom he writeth, walked sometime, Ephes. 2. 2. according to the course of this world, and after the prince that ruleth i●… the air, even the spirit that now worketh in the children of disobedience. He sometime prevailed in Paul and the Ephesians further than to molest them with ungodly thoughts, for they walked in their deeds after his course, and yet they were delivered out of his power, and made the faithful servants and obedient sons of God. Indeed the Devil is a strong man armed, that to his uttermost power keepeth those things that he possesseth in peace: But the Lord jesus saith in the Gospel, When a stronger Luke 11. 22 than he cometh upon him, and overcometh him, he taketh from him all his armour wherein he trusted, and divideth his spoils. And this stronger than Satan is our Lord jesus Christ, wholeadeth even captivity captive, and by suffering death in his flesh, hath destroyed death, as the Prophet speaketh: O death Hose●… 13. 14 I will be thy death, O grave I will be thy destruction. And him also that had power of death to hurt us withal, as the Apostle saith, That he might destroy Hebr. 2. 14 through death, him that had the power of death, that is, the devil. And to what end hath he subdued this enemy, but that he might divide his spoils, and set at liberty those whom he held captive: as it followeth in the same place, That he Hebr. 2. 15 might deliver all them, which for fear of death were all their life time subject to bondage. Where we see deliverance granted to them that the devil had possession of, and held in peace, as the spoils that he had taken. And the same may be seen by an other saying of the Apostle writing to Timothy, Instruct them with 2. Timot. 2 25 meekness that are contrary minded, proning if God at any time will give them repentance, that they may know the truth, and that they may come to amendment out of the snares of the devil, which are taken of him at his will. Mark it, and make use of it; those whom the devil hath taken at his pleasure (are not such men in his power) and whom he hath ins●…ared with the cords of ignorance, and of wickedness, in the blindness and stubbornness of their hearts, those God delivereth and setteth free, bringing them to the knowledge of the truth, and to amendment of life. And doth it by the mild instruction of Timothy, that is, by the word of the Gospel, under the free ministery whereof thou livest happily in the bosom of the Church. The power of which word (if thou hearken unto it) in overthrowing the power of Satan, and dividing his spoils, we may yet further see by that that is written in the Gospel. The Lord jesus sent forth seventy Disciples to preach the Gospel, sending them two and two together: and after their ministery was fulfilled, the seventy returned with joy, saying, Lord, even the devils are subject to us Luke 10. 17 through thy name. And he said unto them, I saw Satan like lightning fall down from heaven. The preaching of the Gospel is a ministery of power, it is the strong arm of God to destroy the kingdom of Satan. Where it is preached truly and diligently, the walls of Satan's kingdom are undermined, and when the people hearken unto it, the devil is cast out of them, and he falleth with violence from his sovereignty over them, even suddenly, as the lightning, which breaking forth in the East, is suddenly seen in the West. Therefore, if Satan had that full power over thee that thou fearest, thy diligent attendance to the Gospel preached, will surely work thy freedom. Let jesus Christ therefore find thee a diligent hearer in the Temple, and thou shalt find him a merciful Saviour in thy heart, and thou shalt be freed from all power of that adversary. And though he trouble thee with many wicked thoughts, yet thou shalt be as a prey plucked out of his paws. And it pertaineth to the casting of this burden upon God, that thou do attend to the preaching of his word. And thereto join thy humble and hearty prayer unto God, and in due time he will give rest to thy soul from these evil thoughts. CHAP. XXIIII. YEt hath not our troubled sinner any constant peace●… An eight objection: the Law curseth transgressors, and he is a transgressor therefore cursed. but having his eyes fixed upon the Law of God, and having no power to look up to the Gospel of peace, out of his fear he makes a new objection, crying & saying, Doth not the Law of God accurse every transgressor, that abideth not in all that is written in that Book to do it? And have not I broken all the commandments of the law? Yes I have broken them, in thought, word, & deed, and not only out of ignorance, weakness, or unadvisedness, but I have broken, them boldly, proudly, contemptuously; therefore sure I am that God's curse lieth upon me, I feel the weight and fury of it, and I am no heir of blessedness. Indeed here appears the great malice A fraud of Satan d●…scouered, with warning to take heed of it. and subtlety of Satan, which it behoveth all men to look unto with great care, and to take heed of it in the days of our peace and security, he suffereth us not to look into the Law of God, lest from thence we might take any direction for the well ordering of our lives: but then he driveth us forward after the line of our own lusts. And then, if we have any remembrance of God, he only suffereth us to think upon his mercy and goodness, and beareth us in hand, that we cannot do that evil, which he will not forgive, and therefore we need not greatly care what we do; we shall repent in time, and all shall be passed over in mercy: & so maketh us to abuse by contempt, the riches of the bounty, and patience, and long-suffering of God. And if we have any occasion to think upon the word of God, he turns us away from the Law, and presently thrusteth into our mouths the promises of the gospel, and drives us upon that rock of destruction, that the Apostle Paul speaketh of in these words, What shall we say then? Rom. 6. 1. shall we continue in sin, that grace may abound? The Gospel preacheth the mercy of God in Christ, to teach, that where sin did abound deserving damnation, there the grace of God in jesus Christ aboundeth more by the forgiveness of that sin unto salvation. hereupon many that abuse the grace of God unto wantonness, do resolve to commit sin more abundantly, that so grace in the forgiveness of their sin might more abound. This wicked resolution of contemptuous sinners, he reciteth with words of detestation, saying, God Rom. 6. 2. forbid: how shall we that are dead to sin live yet therein? The true condition of a Christian man that shall find grace to the forgiveness of his sins, is to be dead to sin, and no more to hearken to, and to obey the commandment of sin, than a dead servant can hearken unto, and obey the commandment of his master: but to be alive unto God, that is, readily to hearken unto, and diligently to obey God's commandments, as a living servant hearkeneth unto, and obeyeth the voice of his master. And if this be the condition of Christians, then how shall they that by their profession are dead to sin, live in sin, presuming that super abounding grace shall deliver him from all danger▪ But upon this rock, in the time of our peace and security, doth the devil seek to throw us, keeping us from all view and consideration of the Law (when we have most need to be bridled by it) and making us with the wrong hand to take hold of the Gospel, when we have no need of it, nor skill how to make any right and holy use of it: and by this means he doth in those days of security, entangle us in many sins. And after, when he hath us fast in his bands, having made us guilty of infinite transgressions, than he seeketh leave to set our sins in order against us, and to raise up storms of fear and terror in our souls. And this leave obtained, and these storms raised, than he withdraweth the Gospel from before our eyes, and suffereth us only to gaze in the glass of the Law, that by sight of our own deformities, he might altogether confound us: and then he suffereth us to have no other remembrance of God, but of his justice and severity. Then he presents him unto us such a one as Moses describes him, saying; The Lord thy God is a consuming fire and Deut. 4. 24 aiealous God. And such a one as the hypocrites in Zion, in the day of their fear conceive him to be, when they say, Who Esa. 33. 14 among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? And then he suffereth us not to think upon any word of God, but the condemning Law, the accu●…sing Law, the kill letter: then he removeth from us all remembrance of the gracious Gospel, of the free, liberal, & faithful promises, and of the merciful mediator, and sweet Saviour jesus Christ. Then he tells us, we have no right to any of those things, they belong to the Saints, to the righteous, to penitent sinners, not to such bold contemners as we are. And then he maketh us object against our own souls, as the troubled sinner here doth, that the Law without favour accurseth transgressors, that we without measure have transgressed the Law, and that therefore without remedy we are accursed creatures. But let us see how we may relieve the affrighted soul of this sinner, and against this objection, teach him, with comfort, to cast his burden upon the Lord. Thine eye is upon the Law: I mislike An answer to this eight objection. it not. The Law shall make thee a full amends for all this fear that it puts thee into. Paul writing to the Galathians speaketh thus of the Law; The Law was Gala. 3. 24. ●…r Schoolmaster to bring us to Christ, that we might be made righteous by faith. This Law that accurseth thee with such ●…igour and severity, even in that curse serveth as a Schoolmaster to instruct thee, by driving thee from all liking of thine own ways, to seek thy justification by jesus Christ that died for thee. As the tempest by Sea maketh men fly with all speed and skill to safe harbour; and as a storm by land maketh men fly with all possible haste into the house: Even so the thundering of the Law denouncing curses against transgressors, maketh them with all speed and skill to fly unto jesus Christ our Saviour, who only is the sure harbour, and house of rest and safety, to all poor and weatherbeaten and distressed sinners. To him truly, and in the first place, belong those words of the Prophet, That man shall be as an hiding place from the Esa. 32. 2. wind, and as a refuge for the tempest, as rivers of water in a dry place, & as the shadow of a great rock in a weary land. And as hunger and thirst kindle a desire of meat and drink, and as pain and sickness felt and known, kindleth a desire of the counsel and help of the Physician, so fear and anguish wrought in our hearts by the rigorous sentence of the Law accursing us, kindleth in us a desire to sly unto this man, even the man jesus Christ, our hiding place, our refuge, our fountain of living waters, our shadow that refresheth: that in him we might find defence against the storm of curses that the Law poureth down upon us. Be not therefore afraid of the Law, but be advised by it, and confessing thy sins, fly, as the Law compels thee, unto jesus Christ, who as the Apostle Peter saith. His own self bore our 1. Pet. 2. 24 sins in his body on the tree, that we being delivered from sin might live in righteousness, by whose stripes ye were healed. Turn thee therefore from the ●…igorous face of the Law, to the far more cheerful countenance of jesus Christ, and behold him hanging upon the tree, where he suffered for sins, not for his own (for in him was no sin, nor guile in his mouth) but for thy sins imputed to him, as the Prophet Esay teacheth us, saying, All we like sheep have gone astray, Esay. 53. 6. we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all. Look therefore from the Law that was given by Moses unto jesus Christ, by whom grace and truth are revealed: behold him sweeting in the Garden, till drops of blood fell from him to the ground: behold him scourged with whips, and crowned with thorns, till the blood issued from all parts of his body: behold him nailed to the tree, there reviled most disdainfully by the Priests and all the people: hear him crying out under the weight of thy sins; and of God's displeasure endured for them, My God▪ my God, why Mat 27. 46 hast thou for saken me? Behold him giving up the Ghost, & his life search, whether it were departed from him or no, with a spear. Then O troubled sinner, than did he sustain the curse of the law, when he was made a curse for us, as Saint Paul te●…cheth saying. Christ hath redeemed us Gal. 3. 13. from the curse of the law, when he was made a curse for us. For it is written, cursed is every one that hangeth on tree, that the blessing of Abraham might come on the Gentiles through jesus Christ, that we might receive the promise of the spirit through faith. Doth the law thunder out curses, jesus Christ stepped in between the law and us, and received the stroke of that curse upon his own head, whereof he gave all the world assurance, when he humbled himself to the death of the cross, which manner of death was by a particular sentence of the law, pronounced accursed: and why should the law threaten again the curse of God against thee, which already before, it hath not only pronounced but executed upon another for thee? Thou art discharged from the curse of the law, in the curse that Christ sustained for thee: yea thou art so fully discharged of the curse, that in place there of thou art made heir of the blessing promised to Abraham, for so are the Apostles words. That the blessing of Abraham might come on the Gentiles through jesus Christ. Now this blessing of Abraham is the firm favour of God to be our God, according to the covenant which he made with Abraham, and his seed after him in their generations for ever Which seed is not to be accounted by carnal birth, but by spiritual faith, without regard of line●…l descent in blood, for god is able of the stones, (that is, of the heard & stonie-harted Gentiles) to raise up children unto Abraham. For which cause it was said unto him, In thy seed shall all the nations Gen. 22. 1●… of the earth be blessed. By seed in this place, he meaneth the Messias, the redeemer that came of Abraham, Isaac, jacob, judah, & David: and in him all nations (without respect of persons) believing in him, as Abraham's heirs, walking in the steps of his faith, shall become blessed by inheriting the covenant, even God's favour according to the covenant, and thou among the rest. Fear not therefore the sentence of the law, but from the law turn thy face to jesus Christ, and the feared curse shall not fall upon thee. Reverence the law as it teacheth a rule of life, and fear it not as it pronounceth sentence of death. God made his son under the law to redeem them that were under the law. And the same son of God is called by Saint Paul, The end of the law for righteousness, Rom. 10. 4 unto every one that believeth. If therefore being in the hands of the law, thou wilt look unto jesus Christ, tho●… hast attained to the end of the law, and so art no more under the law, but under grace. And remember what jesus Christ hath said in the Gospel, As Moses john. 3. 14. lifted up the serpent in the wilderness, s●… must the son of man be lift up, that whosoever believeth in him, might not perish, but have eternal life. Look up therefore unto that serpent, lift up upon the tree of the cross, and the sting of death which is thy sin, and the strength of sin which is the law, shall never hurt thee▪ Against all danger of death of sin, and of the law, hear what the Apostle saith, Thanks be unto God, which hath gi●…en us 1. Cor. 15. 57 victory through our Lord jesus Christ. CHAP. XXV. ALL that is hitherto spoken A ninth objection. He cannot pray therefore shall not speed. cannot give peace to this troubled mind; but as one wave followeth another in the sea, so one fear followeth another in his heart, and new fears afford new objections. Now he pleadeth thus against himself, I have no reason to hope for mercy, for I have no heart to pray for mercy. I want all things that pertain to true prayer. First I have no God to pray unto, that will lend any care to my prayers. I find this saying of Gods, recorded by Esay, Esay. 1. 15. When you shall stretch out your hands, I will hide mine eyes from you: and though ye make many prayers, I will not hear, for your hands are full of blood. By blood he meaneth soul and bloody sins, my hands are full of this blood, for my sins are many, therefore if I should lift up my heart with my hands unto god in the heavens, he will neither behold the stretching out of my hands, nor hear the desires and groans of my heart. Also I find this saying of the Prophet, set down as a rule, that shall stand. Your iniquities have Esay. 59▪ ●…. separated between you and your God, and your sins have hid his face from you, that he will not hear. Iniquity separateth between God and us; I am full of iniquity, therefore there is a wall of separation shutting him out from me, and me from him. And sin causeth him so to turn away his face that he will not hear, but I am guilty of innumerable sins, therefore God hath hid his face from me, and ●…ee will not hear. How then can I pray, seeing I have no God that will lend any ear to my prayer? Secondly, I have no mediator in whose name to pray, and for whose sake I may hope to be heard when I pray. For men and Angels, whom some do make their mediators, are no mediators: the Apostle saith, There is one God, and one 1. Tim. 2. 5. mediator between God and man▪ which is the man Christ jesus. This saying excludeth all other mediators. And the only mediator, the man jesus is no mediator for me: for I have denied him, and he hath said, Whosoever shall deny me before Mat. 10. 33 men, him will I also deny, before my father which is in heaven. And I am sure that I have denied him before men, if not in words, because these days of peace have given me no cause so to do (which I know I should have done, if da●…es of persecution had urged me) yet I have denied him by my deeds. The Apostle hath this saying of the men of his time, which is most true in me, They profess Titus. 1. 16. they know God, but by works they deny him. He may be denied by ungodly works, but I am full of ungodly works, therefore have I denied him before men. And having thus denied him, he must and will deny me before God. So have I no mediator. Thirdly, if I should offer to pray, I must pray without any promise: but so to do were to pray idly, for then only do men pray according to the will of God, and with comfort to be heard in their prayers, when they ground their prayers upon the promises of God. But I never took heed to the promises of God, and at this time I cannot call them to remembrance, and if I could call them to remembrance, I were never the better, for God is not bound to perform his promises to any, but to them alone, that out of their love to him strive to keep his commandments. For Moses thus speaketh of him, Thou mayest Deut. 7. 9 know, that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy unto them that love him and keep●… his commandments, even to a thousand generations. If any love not the Lord, out of his love to keep the commandments of the Lord, he can make no claim to the covenant of God, or to any promise of his; neither is God bound in his truth and faithfulness to perform any promise to him: but such a one am I, that have not loved the Lord, nor out of love studied to keep the commandments of God, but have broken them all, therefore I have no promise to ground my prayers upon, and for that cause I cannot pray. Fourthly, I know not how to pray, how to begin, and how to make any proceeding: and if at any time I incline my heart to pray, I am disturbed I know not how, and other thoughts draw away my mind. While I think to ask forgiveness of sins, my mind runneth out into a wild remembrance of my sins, with much pleasure to think upon them. While I think to pray for grace to assist me against the power of sin▪ the lusts of my heart call back my thoughts, and I am devising how I may compass it to commit sin, and my will wholly inclineth that way. While I think to pray for the inheritance of heaven, my love to this world carrieth away my mind, and I am studying how I may win the pleasures and preferments thereof. And ever my good desires that should lead my mind, are crossed and put down by my bad desires, and I cannot raise up, or if I raise it, I cannot hold up my heart to God and holy things with any staidness, I know what is requisite unto prayer by the Apo●…les words. Pray always with all manner Eph. 6. 18. supplication in the spirit, and watch there unto with all perseueranc●…. If I pray, it is with my lips, I do not make supplication in the spirit; and to watch unto prayer, that is diligently to attend with all the powers of my soul, without either drowsiness, fainting or wandering of my thoughts, is most far from me. And being so unskilful, and so unable to pray, how can I pray, to prevail by my prayers? And lastly (which is my greatest mischief) when I think to pray, or when I do pray, or when I have prayed, there is something within me, that giveth me my answer, assoon as I have prayed, and sometime before I have prayed, and I am far from attending upon God, till he do give me answer, as if I did not pray unto God, but rather unto myself. The Prophet David saith, Wait patiently upon Psal. 37. 7. God, and hope in him: the meaning whereof I take to be this, when we have showed our desire unto God in prayer and supplication, that then we should hope in him to receive a gracious answer, and wait patiently for that answer, till it please God to show us mercy in his appointed time. I do not so, I have neither hope nor patience to wait upon his hand, but mine own heart maketh answer without God; And that answer is always a negative answer, a flat denial, a plain repulse. So that I have less hope, and less comfort in and after my prayer, then before I prayed, and where others find themselves much eased in heart, after they have by prayer powered out their desires into the lap of God, I am much more troubled, esteeming even my prayer to be turned into sin: all these things together make me most unable to pray. Answer to the ninth objection. This is a grievous objection: but in framing this objection the troubled sinner fareth like a blind man in an unknown house, who wandering without ●…guide, goeth he knoweth not whether, and stumbleth often upon the same threshold: so doth he in several branches of this objection stumble at the same offences that have been answered and taken away before. But let us lend ●…and to bring him into the way. First he▪ a●…th he cannot pray, because That he hath a God to pray unto. he hath no God to pray unto, that will lend an ear of hearing to the prayer he makes, because he hath sinned against God. And yet he was taught before, that leave was given him, yea that he was commanded to pray unto God, even for the forgiveness of those sins, that made the separation between him and his God: and also that God had promised to forgive those sins yea all sins without exception. And whereas he objected against the commandment of praying for forgiveness, that it pertained not unto him that could not call God his father; and against the promise of forgiving, that it pertained not unto him, that was no Israelite. These things were answered and removed, and it was clearly proved unto him that God was his father, and therefore he might and ought to pray for forgiveness: and that he was an Israelite, of the seed of Abraham, and of the household of faith, and therefore God had promised unto him forgiveness of sin. And while these things stand good, how can he say that he hath no God that will hear him, because he hath sinned against him. Let him remember what David saith unto God in one of the Psalms, Against thee, against thee Psal. 51. 4. only have I sinned, and done evil in thy fight, that thou mayest be just when thou speakest, and pure when thou judgest. Here is a true confession, that he had sinned against God. Doth he therefore think that he hath no God to pray unto, that will lend him an ear of hearing? What is that whole Psalm but a prayer unto this God? In the first verse he prayeth thus: Have mercy upon me o God according vers. 1.! to thy loving kindness, according to the multitude of thy compassions put away mine iniquities. In the second verse he vers. 2. prayeth thus, Wash me thoroughly from mine iniquity, and cleanse me from my sin. In the seventh verse he prayeth thus, Purge me with Hisop, and I shall be clean, vers. 7. rash me and I shall be whiter than snow. And so in many other parts of this Psalm. So that it appeareth by David's practice, that our sinner's rule faileth, pleading that he hath no God to pray ●…nto, that will lend an ear to hear his prayer, because he hath sinned against ●…im; for David prayed unto that God, ●…ot doubting of gracious hearing, against whom he freely confessed that he ●…ad sinned, and sinned grievously. And whereas in some places of scripture by our afflicted sinner remembered, and in divers other, the holy Ghost telleth us that God will not hear sinners, and hideth his face from them; they are to be understood, as spoken of impenitent sinners, that take pleasure in sin, and continue in it, refusing to turn from their sin unto God, and yet presume that all shall be well, and that God cannot deny their requests. Like them spoken of by leremy the Prophet, Will you ●…er. 7. 9 ●…eale, murder, and commit adultery, and s●…tare falsely, and burn incense unto Baal, and walk after other Gods whom ye know 〈◊〉, and come and stand before me in this house, whereupon my name is called, and say we are delivered, though we have don●… all these abominations. And like them spoken of by the Prophet Micha, Hear Mich. 3 9 this I pray you, ye heads of the house of jacob, and Princes of the house of Israel, they abhor judgement, and pervert allequity: they build up Zion with blood and jerusalem with iniquity the heads thereof judge for rewards, and the Priests thereof ●…each for hire, and the Prophets thereof prophesy for money: yet will they lean upon the Lord, and say, is not the Lord among us? no evil can come upon us. Such men there are in the world, that flatter themselves in their sins, and when they hear the judgements of God denounced against sin, yet for the pleasure they take in sin, and for the gain they make of sin, they will continue in it, and not leave it, and think with prayers and some other outward humiliations to blow away as a feather or some light thing, the judgements and wrath of God, These are the men that have no God, because they depart away from God by their own wickedness; these are the sinners whom God will not hear, because they delight more in sin than they do in God. But the humble, the penitent, the brokenhearted sinner, to whom his sins are his burden, a displeasing burden, from which he desireth to be delivered, as our sinner doth this day. He that is grieved for his sins, that hateth and abhorreth them, and if ●…ee might once get clear from his sins past, intendeth no more to be acquainted with them, and esteemeth them as his plague and his death. Him the Lord most willingly, and with delight hearkeneth unto. The Prophet saith, The sacrifices Psal. 51. 17. of God are a contrite spirit, & a contrite and a broken heart, O God, thou wilt not despise. So that thou wert never so fit indeed to pray, as now thou art with thy contrite and broken heart; thy prayers now will be a sweet and pleasing sacrifice to him. He is thy God, and will most readily hear thee. Secondly, he saith he hath no Mediator, That Bee hath a mediator in whose name to pray. in whose name to pray, and for whose sake he may hope to be heard. And yet remembreth the words of Scripture that call jesus the Mediator between God and man. Those very words prove thou hast a Mediator, even the same jesus, except thou wilt deny thyself to be a man; for he is Mediator between God and man, and therefore mediator between God and thee, if thou be a man. So that to say thou hast no mediator in whose name to pray, and for whose sake thy prayer should be accepted, is but an unthankful speech put into thy head without any good ground; for Paul saith of jesus, that he ever liveth to make intercession Hebr. 7. 25 for us. Yet our afflicted sinner thinketh he hath reason to say so, because he hath denied jesus before men. And did not Saint Peter deny the Lord jesus before men? and yet he after prayed and was heard in the Mediators name, because he stood not in his denial, but repent. Yet thou hast not denied him in words before men as Peter did. That thou thinkest to be no advantage to thee, and referrest it to the days of peace, not urging thee, rather than to the constancy of thine own heart (thou lovest to be thine own accuser) and what thou hast not done in words, thou thinkest that thou hast done in works, by them thou hast denied him, while thou didst not live like á Christian. But must it therefore follow, that he is now ●…o Mediator for thee, and will deny thee before his Father in heaven? Knowest thou not what john the Baptist faith of him; Behold the Lamb of God john 1. 29 that taketh away the sins of the world. He himself when as an unspotted Lamb he was sacrificed for thee, took away, and by the virtue of that sacrifice, still taketh, and ever taketh away thy sin: where is now that real denial of thine, when those sins, in which thou didst deny him, are done away? Yea thy sins are so far from making him no Mediator, no Reconciler, that for thy sins he is thy Mediator and thy Reconciler. The Evangelist john saith, If any man 1. john ●…. 1. 〈◊〉, we have an advocate with the Father, jesus Christ the just, and he is the reconciliation for our sins, and not for 〈◊〉 sins only, but also for the sins of the whole world. We have an advocate with the Father to plead our cause. When? If any man sin. And he is our reconciliation that brings us again into favour, and makes our peace. For what? For our sins. And who is this Advocate with God the father? who is this reconciliation for our sins? jesus Christ the just. Where is now the denial of thy works, that should make jesus Christ to be no Mediator for thee, that should make him deny thee before his Father in heaven? He taketh away those sins: He is thy reconciliation for those sins. Repent of those thy sins, and fear not to pray to God in the name of jesus. Thirdly, he saith he hath no promises That he hath the promises of God to ground his prayer upon where on to ground his prayers. And without promise to pray unto GOD, were to make idle and unstable prayers, That is most true. But who told him that God's promises, which are made to all, belong not unto him. This point was handled before, when he objected, that God's promise for the forgiveness of his sins, belonged not to him that was no Israelite. And it was then proved, that all God's promises belong to the seed of the righteous: the Apostle Peter saying, The promise is made unto you, Act●…. 2. 39 and to your children. So that if it were a proved truth, that thou thyself wert unrighteous, and in thine own right, thou couldst make no claim to any promise of God: yet seeing thou art a child of the righteous, a child of belee●…rs, in the right of thy parents thy progenitors, thou mayest make claim to the promises of God, and upon thy repentance and conversion they shall be performed to thee. And if this title contents thee not, claim them in the right of jesus Christ, of whom the Apostle saith; All the promises of God, in him are 2. Cor. 1. 20 yea, and are in him Amen. That is, to every one that cometh humbly and reverently unto GOD, in the name of jesus Christ, seeking mercy and grace, mercy and grace shall be granted according to the promises of God, whose truth pertains to them that are in Christ jesus, and come unto God by him. But thou dost not now remember any of God's promises, neither didst thou heretofore take heed unto them, when thou ●…rdst them, to lay them up in the treasury of thy heart, against the times of need. Indeed this was thy fault, which being now seen, must hereafter be a●…ended. Hence forth hearken unto them, and when thou hearest, lay hold upon them, and treasure them up more carefully, for he is the happy man and blessed, that hears the word of God and keeps it. But though thou hast them not in the storehouse of thine heart, and canst not find them there: yet there is an other storehouse wherein they are laid up, and where thou mayest readily find them, and that is the book of holy Scriptures. jacob in Canaan had his private storehouse wherein provision was laid up for him, and his family: and other men likewise had their private storehouses, for their private provision: but when the years of famine came, and provision failed in men's private storehouses, than the public storehouses of joseph in Egypt were opened, and all men fetched thence what they needed, and especially jacob and his family was from thence supplied. Even so for every man's private comfort, his own heart is his storehouse, in which he that is wise will treasure up the promises of God's mercy to save the necessities of soul in times of fea●…e: but if there come such years of famine, such days of distress, that the ●…ouision in the private store house of the ●…eart will not serve the turn, send to the storehouses of the Scripture. The Lord jesus saith, Search the Scriptures, joh. 5. 3●…. for in them you think to have eternal life, ●…d they are they that testify of me. There ●…lt thou find the large promises of God's mercy, upon which thou mayest with much comfort ground thy prayers, all holy Scripture is written for our instruction and comfort, and it should be thy sin and unthankfulness to God, a●…d treason against thine own soul, to ●…eglect in this time of fear to search for these promises in the Scriptures. And whereas thou sayest that God's promises belong to them that love him and keep his commandments, and to no other: and thou hast not loved him, ●…ou hast not kept his commandments: learn to amend this error of thine heart and of thy life. Amend the error of thy heart and love the Lord, amend the error of thy life, and keep the commandments of God; so shall all this fear wear away, and thou shalt with ●…uch strength of faith ground thy prayers upon God's promises. Fourthly, he saith he knows not how He is taught how to pray. to pray. I believe it; oft-times Gods dear children are so astonished with the burden of their trouble, and even with this burden of sin, affirighting their soul, that they know not how to pray. Hezekiah saith of his astonished Esa. 38. 14. soul, in the time of his sickness: Like a Crane or a Swallow so did I chatter, I did mourns as a Dove: mine eyes were lift up on high: O Lord it hath oppressed me; comfort me. The sorrow of his heart did so oppress his soul, that though he remembered God, and looked up unto him, and had all his desires waiting upon the hand of God, yet he was not able to pray in any distinct manner like a well advised man, his praying was all out of order, it was more like the mourning of a Dove, and more like the chattering of a Swallow, then like the holy and orderly prayers of a wise and godly man. And Saint Paul doth affirm it to be a more Rom. 8. 26. common thing and usual withal the servants of God in times of affliction; saying: We know not what to pray as we ought; They know not what to ask nor in what order to ask. And this being so common among God's children, shalt thou be afraid to be a suitor unto God, 〈◊〉 thou knowest not how to pray? shalt thou therefore be out of comfort? if thou canst not pray distinctly and orderly; yet (lifting thine eyes up on high) with Hezekiah charter like the Swallow; mourn like the Dove: Weep with the Apostle Peter: We read not in what words he prayed, but we read in what bitterness of heart he wept. Let thy tears flow where thy words can find no free passage. Saint Barnard Ser. 30. in cantica. calleth the tears of sinners the wine of Angels. And concerning the true vigour of prayer, Saint Augustine in one place saith it stands more in tears then in words; for instructing a certain rich Widow how to pray unto God, among other words he h●…th this saying. 〈◊〉 hoc negocium plus gemitibus Ad 〈◊〉 epist, 121. capit. 19 〈◊〉 sermonibus agitur, plus fleti●…quam ●…fatu: This business of prayer for the most part is performed rather with groanings then with words, with weeping then with speech. Let God therefore hear thy sighs and groans, let him see thy tears, when thou canst not show him thy desire in words: water thy couch with tears, as did the Prophet, and God will gather up and put every drop into his bottle; thus doing, when thou thinkest that thou hast not prayed, thou hast prayed most powerfully. For as Saint Ier●…mi jer. in ●…sa▪. saith: Oratio deum lenit, lacr●…na cogit: Prayer gently moveth God, tears forcibly compel him. He is alured as it were and won with the words of prayer to hear us, but with the tears of a contrite heart he is drawn and enforced to hear and help, where otherwise he would not. And in this affliction growing upon thy heart, because thou knowest not how to pray, hear a notable comfort that the Apostle gives thee, saying, The spirit Rom. 8. 26. helpeth our infirmities, for we know not how to pray as we ought, but the spirit itself maketh request for us with sighs that cannot be expressed. Where thin●… own strength and wisdom faileth in this service of praying unto God, there the wisdom and power of God's spirit kindlet●… in thee strong desires, and earnest longings after the mercy of God. And the meaning of those desires and longings God perfectly understandeth, and needs not to be informed by thy words. So 〈◊〉 though thou canst not pray as thou ●…oghtest to do, yet that service goeth forward well, while thou heartily desirest God's favour. Of which desire in thee, ●…ere needeth no other argument, but ●…en the grief of thine own heart, seeing in thy sin cause of God's displeas●…re and that other thoughts come into thine heart, when thou bendest thyself to pray, marvel not at it, neither therefore be so far discomforted, that thou shouldest give over praying, but 〈◊〉 the more to pray, and to watch thereunto in the attendance of thy thoughts, and lift up thine heart unto God, and keep it with all thy care, looking still to him. These thoughts of thine heart partly arise from thine own weakness and corruption, that art more fit for any thing, then to attend with set●…ed reverence upon God. And partly they are mustered together, and thrust ●…o unseasonably into thine heart by the wicked enemy, that would not have thee pray, because he knoweth that the mercy of God is most easily obtained by hearty and constant prayer: therefore he seeks to hinder thee in that business, that thy mind being, occupied about other cogitations thou mightest let fall to the ground the petitions that thou are offering unto God▪ but the more he seeketh to trouble thee, the more earnest be thou in prayer▪ remembering that saying of our blessed Saviour, given for a warning to his Discip●…es, Wate●… Mat. 26. 41 and pray, that ye enter not into temptation. Lastly▪ he is offended and discouraged Wanrning to take heed of giving himself any answer. in his praying by an intruded answer that offereth itself presently after his prayer, and sometime before his prayer be either ended or begun, not suffering him to wait patiently upon God, and to hope in him: and this intruded answer is always uncomfortable, It comes ever in the negative and ●…pulsiue form, whatsoever he hath prayed for, or intends to pray for, it tells him, he shall not have, he cannot have, he i●… not worthy to have, he must not look to have, the justice of God will never grant it unto him: Which answer is nothing else, but (if I may so speak) the smoke of those fiery darts of Satan, whereby he hath set the poor man's conscience in combustion, bringing his sins ●…o remembrance, setting before him the ●…ath of God kindled by those sins, 〈◊〉 from hence extracting and drawing this heavy conclusion, look for no ●…rcy where thou hast deserved so ●…ch wrath. It is no other than a very 〈◊〉 of his disease, the fruit of his own 〈◊〉 over hastily answering himself, ●…ot ●…arying to receive answer of God; t●…s he must take especial heed off, that for as much as he maketh prayer to God and not to himself, he wait for his answer from God, and receive none from himself, and if his heart will be foolish to suffer any such uncomfortable answer unto him, that he reject it, and wait on the hand of heaven. About this point the sons of men er●…e very dangerously, and fail in extremities, and few or ●…one can keep the right mean, to expect and receive their answer from God. While men live carelessly in sin, and provoke God every day, if they chance to offer any petition to heaven, or by a●…y means be occasioned to think upon answer of their hopes from heaven, they ever boldly answer themselves with promise of all prosperity, though in justice it cannot be, like unto the man whom God complaineth of saying, that Hearing the words of the curse, blesseth Deu. 29. 19 himself in his heart saying, I shall have peace, though I walk according to the stubbornness of mine own heart. God gives no such answer to such men. It followeth in the same place; The Lord will Verse 20. not be merciful unto him. Blessings belong to them that fear God, not to them that conte●…ne him. He that inqul inquireth for Gods will revealed in his word, shall find another answer belonging to the petitions and hopes of such men. The threatenings of God's judgements are all denounced against them, as in the fore-remembered place of Deuteronomy; Deu. 19 20 The wrath of the Lord, and his lealousie shall smoke against that man, and every curse that is written in this book shall light upon him, and the Lord shall put out his name from under heaven. On the other side, when men are humbled in the sight of their sins, and have great remorse in their hearts, if they power out any sighs and groans unto God in their prayer, and by any means be occasioned to think upon answer of their desires from heaven, they ever fearfully answer themselves, like those men spoken of by the Prophet Ezechil, that say, Eze. 33. 10. If our transgressions, and our sins be upon 〈◊〉, and we are consumed because of them, 〈◊〉 shall we then live? That is, our sins deserving death, and those being now ●…id to our charge, and the hand of God being heavy upon us for them, there is no hope of life. God gives no such answer to contrite hearts, and to humbled spirits, he doth not so reject the dejected man. He that inquireth for Gods will revealed in his word, shall find another answer of comfort and health appointed for them, the promises of mercy run all upon their side. The Prophet Moses speaketh these words unto the people, When thou art in tribulation, Deu. 4▪ ●…0 and all these things are come upon thee, at the length, if thou return to 〈◊〉 Lord thy God, and be obedient to his voice (for the Lord thy God is a merciful God) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers, which he swore unto them. Unto this I might add many promises of like nature, assuring health and comfort unto humbled spirits, that seek●… mercy at the hands of God with tears, and sighe●…, and groans, their hearts refusing to take joy and delight in any thing, till they may recover again God's favour, and once again see the light of his countenance. David commendeth God by this gracious property of comforting such dejected creatures, saying. The Lord upholdeth Psal. 145. 14 all that fall, and lifteth up all that are ready to fall. And in another place. He healeth those that are broken in heart, Psal. 147. 3. and bindeth up their sores. Pray thou therefore unto God in the name of jesus Christ, and pray with comfort of heart: and when thou hast made request unto God, accept no answer but from God. First he answereth comfortably in his word, to all such as thou art, coming unto him. With that first answer appease thy troubled mind, till God in his rich mercy, by his deed of deliverance, give thee a further answer. Observe these rules, and if thou wert at this present in as bad taking as the Ephejians were at the first, of whom Paul speaketh 〈◊〉, Ye●… were at that time without Christ Ephe. 2. 12 〈◊〉 were alines from the commonwealth of 〈◊〉, and were strangers from the coue●… of promise, and had no hope, and were 〈◊〉 God in the world. Yet thou shalt ●…ortly become as they became afterward, of 〈◊〉 〈◊〉 is said in the next ●…ords, But now in Christ jesus, ye which Ephe. 2. 19 〈◊〉 were far●… of, are made near by the 〈◊〉 of Christ. And a little after, Ye are no more strangers and foreigners, but Citizens with the saints and all the household of God, and are built upon the foundation of the Prophets and Apostles, jesus Christ himself being the chief corner stone. Here i●… a change worthy to be observed, they which were without God, without Christ, without hope, and strangers from the communion of Saints, are made the sons of God, the Disciples of Christ, the heirs of the promises, and Citizens of heaven, filled with all hope, & grounded upon that foundation of truth against which the gates of hell shall never prevail. Put away therefore all these offences, the Lord is thy God his ear will hearken unto thee: jesus 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, power out thy heart unto God in sighe●… and tears and groans: repel wandering thoughts when thou prayest, and lift up thy mind unto God 〈◊〉 trust in him when thou hast prayed, waiting patiently for his answer. These things do with all cheerfulness as thou art able, and the God of peace shall send thee peace. CHAP. XXVI. YET is not the mind quiet, A ●…uth objection, he is forsaken he is lost, he is a reprobate. nor indeed can be, till God bring the temptation to an issue, & remove his burden. In the mean time, though he cannot charge himself out of any reason, yet he ceaseth not to charge himself out of fear, and saith, that this condition is not doubtful and questionable, whether he may obtain mercy or no (if it were no worse, there were some hope) but his condition is certainly evil & miserable; for saith he, I am forsaken of God, I am a lost child, the very son of perdition, and I am a reprobate, a far more vile sinner than many reprobates, and therefore you labour in vain that offer comfort to me, and that take so much pain to answer my objections: you may well devise answers before me and other men, but they are unanswerable before the judgement seat of God, where I must appear for my sin. Ah Lord God, whereof thou knowest An Apost●…ophe 〈◊〉 God. we be made, thou understandest that we are but dust: & wilt thou permit so weak creatures to be assaulted with so strong ●…tion: yea Lord, thou wilt▪ to thy glory thou wilt, that thy power may be made perfect through weakness, and that the sufficiency of thy grace may be known by helping, & that thou mayst be found worthy of that honourable name, that the Apostle gives thee, calling thee, The father ●…. Cor. 1. ●…. of mercies, and God of all comfort. Help therefore with thy mercy, help with thy comfort, instruct me to speak thereof; and give to this afflicted sin●…er the powerful feeling thereof, to whom now I turn my speech in thy name. In this temptation I hope the devil Answer to this tenth objection. hath spit his last poison. If this brunt may be endured and overcome, I hope peace will grow speedily, by the blessing of the God of peace. And for answer unto this objection, first I say. That if these words had been spoken by the Lord himself, I would have stood astonished at the hearing of so fearful a sentence: I would have kept silence for reverence of the speaker, and without reply I would have laid my hand upon my mouth, and have glorified God in his judgements, & I would have said unto him as job said; Behold I am vile, what job. 39 37. shall I answer thee? I will lay my hand upon my mouth: once have I spoken, but I will answer no more; yea twice, but I will proceed no further. But I do understand from whence these words do come, & from thence I take unto me comfort of replying; for I find them to arise out of that soil, that breedeth errors and lies. Therefore they are subject to exception. Thou thyself art in mine ears the Himself b●…ng s●…eaker ●… no●…●…o be regarded immediate speaker: and against thee, and this speech of thine I have just exception. First, the thing whereof thou presumest to pronounce, is a thing exempted from man's judgement, and whereof no man hath leave to pronounce, till God by some evident tokens do manifest his own purpose. Three things there are (saith one) which are exempt from man's judgement. The first is, the word of God, what he hath spoken, that must stand; man hath no power to judge it, otherwise then in humility to reverence it. The second thing is, God's eternal counsel, which is only known unto himself. And no m●…n can say, it is thus, or thus, until God by his apparent work do manifest it. The third thing is, the reprobation of particular men, whereof no man is able to pronounce, nor indeed ought to judge, either himself or any other to be of that number. God saveth and condemneth whom he will, not whom we assign and nominate. Oft times they are vile in the sight of God whom we approve and honour, and oft times they are honourable and precious in God's eyes, whom we think meanly of. Paul saith of him, He hath mercy on whom he Rom. 9 18 will, and whom he▪ will, he hardeneth. It resteth wholly in the will of God, and it is not as we fancy, think, or judge. Of every particular man the same Apostle saith. He standeth or falleth to his own Rom. 14. 4. Master, that is, as God our Master shall be pleased, either to show mercy, or to execute judgement, so shall every man stand or fall, escape or perish, not as either he himself, or any other shall judge and pronounce of him. Therefore this point of particular reprobation, being exempted from man's judgement (for God showeth mercy, and giveth faith and repentance at his pleasure, even while the thief hangeth on the tree) ●…ust exception lieth against this unkind objection. Secondly, if the matter were such as man might judge and pronounce of, yet I may without offence (if I see reason for it) deny to credit thy words, because as all men are, so art thou (when thou art in best tune) apt to be deceived, and prone to receive, embrace, and deliver a li●…. David hath these words in one of the Psalms, I said in my fear, all men Psa. 116. 11 are liars. And what the Prophet spoke in fear, that the Apostle Saint Paul without fear, and in a freer mind hath confirmed, saying; Let God be true, and Rom. ●…. 4. every man a liar, as it is written. And I am not bound to keep silence to every word that comes from the mouth of a liar, when I have reason to think otherwise then he speaketh, as I have at this time to think otherwise then thou speakest. Thirdly and lastly, I have at this time just cause of exception against thy words, because thy present disease, thy disquietness of mind, thy fear that thou art in, trouble both thy understanding and speech, that thou canst neither apprehend things as they are, nor pronounce them as thou understandest them. And thou labourest under a temptation, directly bend against thy faith, persuading thee those things that are prejudicial to thy soul. And out of some violent fit of that temptation, thou makest this unkind objection against thyself. Thus in regard of thee that art the immediate speaker in mine ears, I have just liberty to reply against this objection. But howsoever thou art in mine ●…are the immediate speaker, yet in my understanding, The devil being author of this objection, it is to be rejected. the words of this objection have another, a more remote, and a more dangerous author. The Spirit of GOD which is the Spirit of john 15. 26 truth, and leadeth into all truth, is called in the Scripture a Comforter, When the Comforter shall come, whom I will send unto you from the Father, even the spirit of truth which proceedeth of the Father, he shall testify of 〈◊〉 This spoke the Lord jesus calling 〈◊〉 Holy-ghost, which is the spirit of truth, a comforter. But the words of this objection sound not like the words of a Comforter, therefore I cannot judge them to be the words of that spirit that is the spirit of truth. But there is another spirit, that as the Lord jesus saith, abode john 8. 4●…. not in the truth, because there is no truth in him: when he speaketh a lie, then speaketh he of his own, for he is a liar, and the father thereof. To that spirit is the name of Satan given, which signifieth an adversary, because he seeketh our hurt, and in all things dealeth with us as a sworn adversary; of whom under the name of an adversary Saint Peter warns us to take heed, saying; Your 1. Pet. 5. 8. adversary the devil as a roaring lion walketh about, seeking whom he may denoure, whom resist steadfast in the faith. And the words of this objection were never put into thy mouth by any friend. And they plai●…ly show an adversary, even that adversary to be their author and suggester: who being himself eternally forsaken of God, utterly lost without hope of redemption, and a reprobate Angel, bound in everlasting chains under darkness unto the judgement of the last day, would make thee believe, that thou also art forsaken, lost, and reprobate in like manner as himself. Now such an one, a liar, and an adversary, being the prompter of these fearful things unto thine heart, thou oughtest not to give any the least credit unto them, much less to maintain them against thyself. He being a lying spirit, piety doth teach thee not to believe him; and being an adversary, wisdom (if thou haveany) persuades to distrust him. And both from thee the speaker, and from him the author of this ungodly objection, I have much confidence, and am much emboldened to make reply. And against thy uncharitable affirmation, saying, I am forsaken, I am lost, I am a reprobate, I will oppose a more charitable negation, and say, thou art not forsaken, thou art not lost, thou art not a reprobate. And I will see how I can maintain my saying, and overthrow thi●…e, that thou mayest not be overthrown. First, thou sayest thou art forsaken. If He may be forsaken for a time, and a●…ter again received to favour. by this speech thou meanest that now for the present, God having laid trouble upon thee, withdraweth his assisting power and hand from thee, and leaveth thee under the cross to cry and groan, and to take notice of thy infirmity; in this sense I grant thou mayest be forsaken. But this is a temporary forsaking, it is not a final forsaking. And to them that a●…e so forsaken, God after in his time returneth with salvation, & there is hope for them. Hereof let this be an argument unto thee, that the best servants of God are in this manner forsaken oft times, and feel themselves so to be, and complain heavily for it, and yet after obtain help. So was it with David when he said, My God, my God Psa. 22. 1. why hast thou forsaken me, and art so far from my health, and from the words of my roaring? If we should say that these words were words of fear rather than of truth, it might be with show of reason maintained, for God was not so far departed from h●…m as he feared: but grant that they were words of truth, and that God was indeed departed from David, and had forsaken him, did not God return again unto him? and had not he (even then) hope of God's return? did not God receive him again into his protection, and help him? and had not he (even then) hope of such help from God? that he had such hope of God's return to his help, he declareth by his prayer unto God, continued in the same Psalm, where he saith, Be not thou far Psa. 22. 19 of O Lord my strength, hasten to help me. He that could thus pray, wanted not hope of God's return to his help, though he were for the present forsaken. And that God did return unto him, and help him according to that hope of his, he also declareth in that Psalm, speaking of himself, though he useth the third person as if he had spoken of others. He hath not despised nor Psa. 22. 24. abhorred the affliction of the poor, neither hath he hid his face from him, but when he called upon him, he heard. So that though he were forsaken, it was but for a time, when the Lord was pleased (for the exercise of the Prophet's faith) to hide his face from him. The Prophet by his prayer quickly found him out where he was hidden▪ and at the cry of that prayer, he heard and came forth to his succour. I might here add the example of our Saviour jesus Christ, who hanging upon the cross, and being under the same temptation for other men's sins, which thou art under for thine own sins, used the same words that David did, saying. My God, my God why hast thou forsaken Mat. 27. 48 me? I entreat this afflicted sinnet, hearing the son of God complain that he was forsaken of his father, to tell me his opinion; whether he thinks he was forsaken eternally, or was forsaken only for a time? and whether after this forsaking, God did not return unto him, and deliver him from all his fear? If he should answer, that he thinks he was eternally forsaken, and that God ●…turned not to deliver him, and that he was never delivered from his fear; it ●…ere an absurd answer. For the history is plain and clear, that though he were forsaken unto the death, and lest unto the will of his enemies, and sealed up in his grave, yet as the Prophet, in his person, had spoken to God before, saying; Thou wilt not leave my soul in the grave, Psa▪ 16. 10. ●…ither wilt thou suffer thy holy one to see corruption. So God dealt with him, he was not left in the grave, he did not see corruption; for on the third day, God raised him up again to life. Forty days after that he ascended up into heaven, even with his body, and now in all fullness of glory and majesty, he sitteth at the right hand of God. So that his folly would fully bewray itself, if he should answer, that jesus was eternally forsaken, and that God returned not to deliver him from his fear. And if he answer (as truth will compel him) that he was forsaken only for a time, and after enjoyed again, and still enjoyeth the favour of his father: than it will follow by his own confession, that all that are forsaken, are not eternally forsaken, and some are only left for a time to be tried, exercised, and humbled, and after trial taken of their faith, after patience perfected, and true humility wrought in them, he that had forsaken them, doth gather them again into his lap, he that had left them to themselves, doth again receive them into his charge. And why then may not our sinner, that crieth out thus, that he is forsaken of God, suppose himself to be only forsaken for a time. And if our sinner, complaining that He cannot say that he is eternally forsaken: reasons to the contrary. he is forsaken, thinketh otherwise, as namely that God hath forsaken him for ever. I answer him, first, that he speaketh foolishly, and out of ignorant fear, that being a matter of God's secret counsel, where of it is not possible that he should have certain knowledge, that hath not so much knowledge as he should of Gods revealed will. Let him go first, and make himself better acquainted with Gods revealed will, let him study to learn and know the promises, the threatenings, the precepts and rules contained in God's word. And as for the secret counsel of the Lord, so much as concerneth him to understand, God ●…ill in time by his work make known ●…nto him. In the mean time let him learn to keep silence, that hath no certain knowledge of the thing whereof he presumeth to pronounce. Secondly, I say unto him, that the Th●…se whom God 〈◊〉 saketh for ever, be useth to give peace unto, that they may not ●…ee and bate their sins. ●…nner of his temptation argueth and concludeth (against his own saying) that he is not forsaken for ever. For if God had purposed to forsake him for 〈◊〉, he would not have laid upon him this temptation, to make him thereby to see his sin, and the danger that his sin bringeth him into: for the sight of these things is a very ready way to repentance, for it maketh a man to be truly displeased with his sin, and it ●…aketh him restlessly careful and desirous to wind himself out of the danger, and it doth awake him with a witness out of his old security. But rather if the Lord had intended his eternal re●…ection, he would have rocked him asleep in his security with continual prosperity, and much peace (after the manner of the world) that he might have had no cause to fear sin: so long as the prodigal sons prosperity lasted, he never thought of returning home to his father's house. That surely is the way to scale up sinners in their security, and to keep them from all thought, or all desire, or at least, from all resolution with speed for to leave sin: And so useth God to deal with them whom he forsaketh for ever: As job observed, saying job. 21. 7. unto God; Wherefore do the wicked live, and wax old, and grow in wealth? their seed is established in their sight with them, and their generation before their eyes. Mark in the next words what followeth, Their houses are peaceable, without fear, and the rod of God is not upon them. They are not troubled with any temptation like thine. Their Bullock gendereth and faileth not▪ their Cow calveth and casteth not her Calf. They send forth their children like sheep, and their sons dance. They take the Tabret and harp and rejoice in the sound of the Organs. They spend their days in wealth, and suddenly go down to the grave. Thus, for the most part, God dealeth with them whom he meaneth to forsake for ever. And this continual prosperity most kindly locketh up all the powers of their soul in security as in a dead sleep, that they never intent repentance, but are confirmed in their sin, and in the contempt of God. As job in the same place noteth, in the very next words saying; They say also unto job. 21. 14. God, depart from us, we desire not the knowledge of thy ways▪ who is the almighty that we should serve him? and what profit shall we have, if we should pray unto him? Thus continual prosperity shutt●…th up the heart in security, and bring●…th the wicked asleep in sin, whereas no temptation that can come unto a man, doth so kindly waken the heart, and open the eyes of a sinner, to see his sin, to hate his sin, to forsake his sin, to turn to God, and to seek pardon by repentance, as doth this tentati●… of thine. Think rather, that God is g●…thering thee to himself, and lays this burden upon thee, to stay thee from r●…nning still from him, then that he hath eternally forsaken thee. But against this fearful persuasion o●… final forsaking, the best of all arguments is the gracious manner of the Lords merciful dealing with his people (whom yet he dealeth withal no less sharply, than he hath now dealt with thee. The Prophet Esay●… sets down that manner of the Lords dealing, and delivers it in the words of G●…d himself, saying, For a litl●… Esa 54. 7. while have 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 everlasting mercy have I had compassion on thee saith the Lord thy redeemer. This is God's manner, these are his own words. Now let us compare thy words with these words of God, and see how near thou comest to his truth. thou sayst God hath forsaken me for ●…uer: and God saith, for a little while have I forsaken thee. Thou sayst God hath hid his face for ever, and thou shalt never see again 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 ever, and thou art fallen finally out of the lap of his love and tender compassion: and God saith, with great compassion will I gather thee, and with everlasting mercy have I compassion on thee, being thy lord and redeemer. How agree these sayings of God & of thine? Just, as yea and no, as light and darkness. And yet thou wouldst have thy words be taken for words of truth, and wouldst have no reply be made against them. Rather do 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 becometh thee. But thou usest variety of speech in Thou art not lost without remedy. thine objection, and thou sayest thou art lost, and thou art a child of perdition. Well, be it so, is there therefore no remedy? if thou think so, thou art deceived. We read in the Gospel, of a sheep that went astray, and was lost. But the owner of it left the flock in the field, and went forth, and sought for it, and found it, and brought it home with joy; and called his neighbours and friends together, and said unto them, Rejoice with me, for Luke. 15. 6. I have found my sheep which was lost. In the same place I read of a woman, that having ten pieces 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 unto them. Rejoice Luke. 15. 9 with me, for I have found the piece which I had lost. There also I read of a young man, the second son of his father, that wandered long, wasted his father's goods, fell into misery, and by misery was compelled to return home: whom his father espying a far off, ran unto him, and with much copassion & joy entertained him, and made a feast for gladness, and gave this reason of his gladness; This my Luke. ●…5. 24 son was dead, and is alive again, and he was lost, but he is found. Thou sayest thou art lost; I hear thee, and I say with thee, the sheep was lost, the piece of money was lost, the son was lost. But what became of them when they were lost? perished they? no: what then? they were found again: the sheep was found, and safely put together with the rest in the fold: the piece of money was found, and with the rest was safely laid up: and the son was found, and kindly received again into his father's house. And canst thou not see in them what is like to become of thee, that art lost as they were? whatsoever is written of that sheep▪ and of that piece of money, and of that son, is all written to teach thee, what thou mayest, and what thou oughtest to pray for and to hope for, perceiving thyself to be lost. Thou art that lost sheep, and jesus Christ is the Shepherd and Lord of the flock that seeketh thee: thou art that lost piece of money, & the church, the spouse of jesus Christ, is that careful woman, that by the ministry of the Gospel, as with a light in her hand, searcheth every corner for thee: thou art that lost child, as thou (but with an evil mind) callest thyself, & God in Christ, even God the father of our Lord jesus Christ is that most loving and kind father, that is ready to entertain thee, and if thou wouldst but turn thy steps toward him, he would meet thee: as it is said of that father, When he was yet a Luke. 15. 20 great way of, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. Be not then discomforted in thy lost estate, as if there were no hope of recovering thee, and restoring thee. The name of lost is used in two several senses. For sometime we say a thing Things are said to be lost two mannaner of ways. is lost, when he that had it in possession or keeping, knows not what is become of it: the thing in the mean time, being perhaps very safe in some unknown place, and it is only 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 itself. As when some horse or other beast is strayed 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 knows both where it is, and what is become of it: as where thy horse or other beast, being yet within thine own ground, were fallen into some pit and drowned, or by some other mischance were killed: in both these cases a man saith, I have lost such a beast. The opposite to losing, and being lost, in the first sense, is to seek the thing that is stayed, and out of the way, until thou find it, and recover the possession of it. And the opposite of losing, & being lost, in the second sense, is to save the thing that was ready to be spoiled, & to perish. If a man come in time, and to use all good means for preservation of it, and by those means to preserve it and save it from perishing Now I would entreat this The sinner thinks himself lost 〈◊〉 these ways afflicted sinner tell to me, in which sense he thinketh himself to be lost. I believe, that though he have not thought upon it before, yet he will answer me, that he is lost, both in the first, and also in the second sense. First God looketh not after him, he taketh no knowledge of him, as he doth of those whom he hath any ca●…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 useth to say to such wicked men as he is depart, I know you not, workers of iniquity. And secondly, God having brought his sin to remembrance, and for those sins, having powered out a vial of wrath upon him in this his great affliction, he is lost in the second signification of the word, as a thing perished, for he feeleth himself ●…are to destruction, appointed to destruction, & already delivered into the hands of cruel executioners, by the just sentence of God to be destroyed. Thus doth he think himself every way lost. This were a heavy case if it were so, If ye were every way lost there i●… remedy. But let it be granted to be so, yet there is hope of recovery for thy lost soul; for there is one that will seek thee, & find thee wheresoever thou art, and will bring thee home into the knowledge, possession & custody of thy first keeper, so to recover thee from being lost in the first sense and meaning of that word. And there is o●…e that will save from destruction those that are ready to perish, and thee among others; that will deliver from damnation those that are already judged, and thee as well as others, and that will pluck out of the jaws of death, out of the snares of Satan, and out from the gates of hell, those that were ready to be swallowed up and devoured as a pray, and thee assoon as others, so to recover thee from being lost in the sense and meaning of the word. And this seeker is of that diligence & wisdom that he cannot be disappointed of finding: & this saviour is of that goodness & power, that he will not, and cannot be letted from saving whom he intendeth to deliver▪ of whom the Apostle to the Hebrews saith. He is able perfectly Heb. 7. 25. to save them that come unto God by him, seeing he ever liveth to make intercession for them. And who is this diligent seeker that jesus Christ doth seek and save them that were lost. can and will so certainly find? & who is this mighty Saviour that can and will so certainly preserve? it is the Lord jesus Christ, the son of God, the saviour of mankind, of whom the Evangelist (yea himself, the Evangelist only reporting his words) saith; The son of Luke. 19 10. man is come to seek and save that which was lost. So that if any man be gone astray, if any man be out of the knowledge and care of God his keeper, jesus came to seek him. And if any were worthy to perish, and already by sentence given adjudged to perish (& such is the condition of all men) Iesu●… is come to save him. And it is worthy observation, that he saith, The son of man came to seek, the son of man came to save: as making this seeking and saving of them that were lost, to be the only end (as indeed it was) of his coming into the world. For this cause was he conceived by the Holy Ghost, for this purpose was he borne of the Virgin Mary, to this end, and for the effecting of this salvation, was the son of God made the son of man; yea for this, and for this only, did he fulfil all righteousness, and yielded obedience, even to the death of the cross, that he might seek and find them that were gone astray, and that he might recover and save them that were lost, so that he that shall deny these things to be truly intended, and fully performed by jesus Christ, doth make idle and fruitless the incarnation and passion of our Lord jesus Christ, and denieth the virtue of the death and bloudsheding of the son of God. Let our afflicted sinner consider these things, and set his heart on work to meditate upon them, and it will come to pass, that whereas before, the remembrance of his lost estate was cause of heaviness unto him, the same very condition shall give him comfort and hope, and save him as an argument to prove him to be one of those, for whom jesus Christ died to save them. For if it be true, that the lord jesus came to seek, and to save them that were lost, and be also true that ●…e is lost; then it must also be true, that jesus Chest came to seek & to save him. The Lord jesus said to the woman of C●…naan, I am not sent but unto the lost Mat. 15. 24. ●…eepe of the house of Israel, Unto those lost sheep he was sent and to none other. So that if our afflicted sinner see himself to be a lost sheep, there is hope that the Lord jesus was ●…ent for yea, it is most sure, that he was sent for him, sent to seek him, sent to save him: whereas if he had a proud opinion of himself, as had the pharisees, that he were not as other men (for so gloried he, saying, O God thank thee▪ that I am not as other Luke. 18. 11 men) or if he nourished a careless opinion of himself as do the contemners of the world, that he were in no danger (for so do they flatter themselves, saving, We are delivered, though we have done all jere. 7. 10. these abominations.) Then jesus indeed should not profit him, for he came for none such. He saith of himself, I am not come to call the righteous, but the sinners to repentance. In this very name therefore that he is a lost sinner, a sinner worthy to perish, he may comfort himself in jesus Christ, and hope to be saved by him, that came to seek and save that which was lost. Let me in a few words briefly and The estate of a Christian, how it is in himself. plainly, open to this sinner his estate, what it is in himself, and what it is in jesus Christ, that as in himself he seeth cause of grief and fear, so in jesus Christ he may see cause of hope and rejoicing if he look into himself, and consider what he is by birth, what he is by kind, and what he hath manifested and declared himself to be by his life and conversation, surely he is and shall find himself to be a lost creature, and a child of wrath, for he shall find nothing in himself, but sin deserving eternal dest●…uction: he shall find that he was conceived in sin, that he was borne in iniquity, and that he lived in sin, not only in the days of his first ignorance, whi●…e sin reigned without resistance in his mortal body, but also in the days of knowledge, sin yet remaining, and misleading him into many errors: and it ●… thus, not only in him, but even in all ●…en, and among all others, even in the elect of God, in Gods own peculiar people, even they, at home, and in themselves are lost creatures, dead in sins, and by sins deserving eternal death. The Angel appearing to joseph, said unto him of the child conceived in the womb of the Virgin Mary, She shall Mat. 1. ●…. ●…ing forth a son, and thou shalt call his ●…me jesus▪ for he shall save his people from their sins. Those whom his father gave unto him, therefore called his people, them he saveth, & he saveth them from their sins. By which speech it is plainly intimated, that even they, considered in themselves, are lost by their sins. And so is our afflicted sinner; considered in himself, with respect to his kind, to his birth, and to his life, he is lost, he is a child of perdition, and therein he hath cause to be humbled, and to fear the justice of God. But let not the sinner gaze so long upon this his natural estate, that his dazzled eyes should after be, unable to look any higher, such a view of this our natural condition, as may serve to beat down the pride of flesh and blood, and to bring us unto true humility, and to the denial of ourselves before God, is sufficient. Let him therefore after consider himself in another, and view his condition & estate in jesus Christ, by virtue And how it is considered in Christ, by virtue of his holy calling. of his holy calling, & of his second birth (namely his regeneration) and he shall find himself another man. He shall find, that God hath drawn him out of the loins and womb of believing parents, that inherited the covenant to the benefit of themselves, and of their seed after them in their generations for ever. That God admitted him from his very birth into the fellowship of the Saints, & marked, yea sealed him for his own by the water of Baptism sprinkled upon him in the name of the holy Trinity, as one adopted by God the father, redeemed by God the son, and from that time sealed up unto the day of full redemption by God the Holy Ghost. He shall find that God hath brought him up in the bosom of his Church, the School of eternal life, and in this School hath taught him, to know God and himself, God his creator, himself the work of God's hands, God his saviour in Christ, and himself one of his saved people. He shall find that God hath put upon him the name of his holy Son, & from the glorious title of the Messiah, which is by interpretation, the Christ, hath graced him with the title of a Christian, as a member and follower of that Christ. Yea ●…e shall find God out of his free love ●…ath given unto him his only begotten son, that the obedience of jesus Christ might be this sinner's righteousness, that the sufferings of jesus Christ might be this sinner's ransom, and that the conquest won by jesus Christ might be unto this sinner a rich inheritance: that so jesus Christ might be unto this sinner wisdom, righteousness, sanctification, and redemption: and that the sinner in jesus Christ might be wise unto salvation, righteous by imputation, sanctified by regeneration, and fully redeemed to inherit salvation. He shall find himself to be now no more a stranger and forenner, but a citizen with the Saints, and of the household of God. He shall find forgiveness of sins, peace with God and hope of everlasting salvation. This is the condition of every servant of God in jesus Christ. And herein he hath cause to look up, & to lift up his head with comfort and joy. He that in himself is a lost sinner, is in jesus Christ a saved Saint. But thou sayest also that thou art a reprobate, Thou canst not affirm thyself to be a reprobate, seeing it depends upon the unknown counsel of God. and a viler sinner than many reprobates. This latter speech, namely, that thou art a viler sinner than many reprobates, may be pronounced, believed, and granted. But the first speech, namely, that thou art a reprobate, is neither to be pronounced by thee, nor granted by me, nor believed by any. The name of a reprobate is to be understood with reference, not unto our natural corruption, which makes us all children of wrath and worthy of reprobation, but rather unto the eternal and secret counsel▪ unto the just and holy purpose of God. And therefore the name signifieth not every man that is a most vile sinner, but him that is ordained by God from everlasting, to perish justly in and for his sin, that God by declaring in him his power and his justice, may be glorified in the work of his own hands, as of right belongeth ●…o him. This description of a reprobate 〈◊〉 to be proved out of the words of ●…▪ Paul, saying, What and if God would, to Rom. 9 22. 〈◊〉 his wrath, and to make his power ●…ne, suffer with long patience the vessels of wrath prepared to destruction. The ●…en (for their reprobation) are called vessels of▪ wrath: their reprobation is showed, when it is said of them, that they are prepared to destruction: the end of their reprobation is signified to be the glory of God in the declaration of his justice and power: when he is said to suffer them with long patience, that when their ripe wickedness calleth for vengeance, he might show in them his wrath & power; where by God's wrath, we are not to understand any disturbed or disturbing passion, as that which we call wrath in man, but the holy and se●…ere execution of his justice upon sinners, without respect of persons, to declare his dislike of the sin that he doth punish. This is it that the Scripture calleth his wrath, even his holy, even, and most upright and unpartial justice: and for the manifestation of this his justice and power, that for it he may be honoured among his creatures, he doth endure these reprobates (sometime long in their sins) and in the end, doth destroy them, as he had from everlasting determined. And that it doth of right belong unto God, and that he may glorify his own name by manifestation of his justice and power, and may appoint aforeha●…d so to do, the whole question in those words of the Apostle above alleged, and the whole discourse of the Apostle in that place do plainly prove it. For as the Potter hath power of his clay, out of the same lump, to take one piece to make a vessel for honourable service, & another piece to make a vessel▪ for base service, the service of both being necessary. So God that is the Potter and fashioner of mankind, hath full power ou●… of the same lump of human flesh (made in the creation of Adam, and multiplied by the gift and power of procreation) to take one piece, and thereof to make a vessel of me●…cie prepared unto glory, and to take an other piece, and thereof to make a vessel of wrath prepared to destruction, both these services of the glory of the one, and the destruction of the other, being necessary and furthering to one holy end, which is the honour of God, in and among his creatures. Thus you hear what it is to be a reprobate, the name not having reference to our original sinfulness, which maketh us all by nature children of wrath; but to the purpose of almighty God, seeking justly his own honour and glory, by and in his own creature. How then can this afflicted sinner pronounce himself a reprobate, seeing the truth of that name ●…ightly understood, dependeth not upon the known sin of man, but upon the unknown and secret purpose of God? Sure that speech is a presuming speech, wherewith he greatly wrongeth himself, and which in humility and reverence to God he must revoke. If the sinner for maintenance of that The sinner seeketh to prove by orgument that he is 〈◊〉 reprobate. first bold and desperate speech, shall further add and say: I see in myself all ●…gnes of reprobation, and therefore not presumptuously, but judiciously, that ●…s, from ground of reason I pronounce myself to be a reprobate. For first, I 〈◊〉 a slau●…o sin, I am wholly subject to the dominion of it, it reigneth in my mortal body. And I find no resisting grace against it in my immortal soul. Secondly, the wrath of God lieth heavy upon me, I am already under execution, the worm that never dieth beginneth already to live and sting most horribly in my conscience. And what maketh or manifesteth a reprobate, but these two; his own sin deserving destruction, and God's wrath working destruction. And to manifest me to be a reprobate, I have proudly committed sin against God, and he hath justly powered out wrath upon me. I have reason therefore to pronounce myself a reprobate. This bold and desperate reason, to His argument answered and taken away. maintain his former bold and desperate assertion, plainly bewrays the nature of this temptation and burden of accusing thoughts and terror of conscience: it ceaseth not to accuse, and to enforce those accusations that it prefers, it wresteth all things for evidence to increase fear. The things that he hath now last spoken, may be granted him to be true, that sin hath hitherto raigno●… too powerfully in him, and that he hath sinned against God most grievously, and that the wrath of God is fallen upon him for that sin. But the collection that ●…ee maketh and inferreth hereupon, as that therefore he is a reprobate, these being signs & evidences of reprobation, that must not be granted unto him. His argument as weak and of no good consequence must be denied. For first, sin even powerfully reig●…ing Sin though déseruing, yet no argumet of reprobation. is no sign of reprobation, though every child of man that is a reprobate, and that is appointed to destruction, doth afterward by his sin deserve his reprobation and destruction, yet every man whose sin deserveth reprobation and destruction is not a reprobate and appointed to destruction. When thou ●…eest a man to wallow in sin, thou mayst be bold to pronounce him a wicked man, and of a wicked heart, for his wicked sin wherein he liveth with delight proveth so much. But thou mayest not therefore pronounce him a reprobate, for God may give him repentance, and upon repentance forgive his sin. And what God will do to him thou canst not tell; and thou hast more cause to hope of God's mercy, then pronounce of his justice so long as this sinner liveth in the Church, and under the ministry of the Gospel, where God doth allow the means of repentance, and maketh daily offer of forgiveness of sins. God calleth some in their youth, and some in their age, as the householder hired labourers to work in his vineyard, some in the morning and beginning of the day, some at the eleventh hour, when the Sun was ready to set. Therefore, whereas before in his objection The sins of the elect may be more vile, than the sins of the reprobate in our eyes. he had said, that he was a viler sinner than many reprobates; that was granted to be true, and he may be so, and yet no reprobate. For oft-times the elect of God do sin more grievously (to the judgement of man) then thereprobate do, and after obtain repentance, which the reprobate do not. To this end let us compare together the sins of an elect child, and of a reprobate, as the Scripture gives testimony of them. Saul was a reprobate, his end proved him so to be. David was one of Gods elect, for the holy Ghost testifieth, David's sin and Saul's compared together. that he was a man after the heart of God. Look into the sins of their lives, and it will appear unto our eyes, that David's sins were more vile than Saul's. Saul was commanded to stay the Amalechites, and to destroy them utterly, both man and beast: in the execution of this judgement of God, contrary to the commandment given him, he saved alive Ag●…g the King of the Amalechites, and the best of their kine and sheep, and brought them home as a pray into the land of Israel. For the extenuating M●…ch may be said to ex●…us Saul, that will seem reasonable. of this disobedience, how many excuses (reasonable in our eyes) might be alleged. First for the sparing of agag's life, it may be pleaded; Agag was a man, and it was humanity to save a man's life, and being an enemy, it was noble mercy to save an enemy, the cowardly and ti●…erous heart never do so: and being a King it was royal mercy to save him, if he did it in reverence to royal Majesty. If he did out of politic respect, either to teach his own subjects ever to reverence the person of a King, or to enrich himself and his kingdom with the ransom of a King, it was a point of commendable wisdom. Then for the sparing of the fat cattle it might be said, would you have had him make war with flocks of sheep, and herds of kine? That had been rather to play the part of a mad man, then of a noble warrior. And if they must be slain, was it not better to kill them, some to day, and some to morrow, so as they might be meat for the people of God, then to kill them at once, and so to leave their carcases to rot and stink above the ground, and to be meat for dogs, and for the fowls of Heaven? And was there not many a poor man in Israel that was not worth a Cow, and many a poor Widow in Israel that was not worth a sheep, that might be enriched, at least relieved with this pray? Further, was it not meet that God, who had given them a notable victory against their enemies, should be remembered with sacrifices of praise? And this prey would plentifully serve for that holy service, so that the Altars of God might smoke with burnt offerings, and yet the people of Israel not be impoverished, or in any measure burdened with the charge. These and such other excuses in the judgement of man reasonable, though against an express commandment of God nothing worth might be alleged to extenuate the ●…ault of Saul. Let us now hear the recorded sin David's sin declared. of David, and consider if any such reasonable excuse may be made to extenuate it, and whether his or Saul's will appear unto us to be the viler sin. David rose up from his bed of sloth, whereon he had slept in the heat of the day, and walking on the roof of his Palace, from thence he saw a fair woman washing herself in a Garden. Lust that commonly accompanieth sloth, seized upon his heart, and he began to desire that woman's company. And enquiring of her, he learned that she was the wife of Vri●…, a valiant servant of his, that was now abroad in battle in the service of David Exo. 20. 17 against the Ammonites. To her he sendeth the messengers of his lust: she cometh unto him: and notwithstanding God's commandment, whereof David was not ignorant, thou shalt not covet thy neighbour's wife, he did covet her. And notwithstanding the commandment, which also he well knew, Thou shalt not Exo. 20. 14 commit adultery; he committed adultery, and did lie with her. She conceived by him in her husband's absence, she sends him word of it. Now David fearing the public reproach among men that might light upon him for this soul fact, studieth how to cover it, and sendeth to the Camp for Vriah: entertaineth him kindly all the day, and sendeth him away at night, hoping that he would go home to his own house, and lie with his wife, and so cover the fault that David had made. But Vriah having taken leave of the King, went not home, but like a soldier takes up his lodging among the King's Guard, and visits not his wife. The King hearing this in the morning, stays him also that day, and makes him drunk at supper, hoping that being heated with wine, he would desire to go home to his wife, but he again takes up his lodging where he did the night before. Then David seeing that this device would not help him, resolved upon a more wicked and cruel course, and sends Vriah to the Camp, and writes by him to joab, the General, that he should place Uriah in the forefront of the battle, and in the time of danger should withdraw all help from him, and leave him alone in the midst of the enemies, that he might be smitten and die by their hands. And this commandment was by joab fulfilled at the next assault made upon the City Rabbah, & Vriah was there slain. Then was his wife a widow, and free from all men; and David takes her home to him, and she became his wife. And thus he covered the shame of his first sin, with a second, as bad, if not much worse. And No excuse can be made to extenuate the sin of David. what honest man, that knoweth how he ought to keep his vessel in holiness and honour, and not in the lust of concupiscence, as the Gentiles do which know not God, can frame any reasonable excuse for his adultery? And what sober man, that hath learned to walk honestly as in the day time, not in surfeiting and drunkenness, can excuse his fact in making Uriah drunk? and what charitable man, that tendereth the life of his neighbour, and knows God's ordinance, that he that sheddeth man's blood by man shall his blood be shed, can by any good words extenuate the sin of his rraiterous murder? It may be that wantoness, that riotous persons, and bloudy-minded-mercilesse men will say, it was bravely done; but no man of continency, of temperancy and of charity can excuse him. Surely the sin of Saul and David compared together▪ it appeareth to us that David sinned more vilely than Saul, in the act of their disobedience, howsoever for the heart yielding to sin, much may be said for David, that cannot be said for Saul. Which difference of their hearts appeared presently, when they were put in mind of their disobedience by the Prophets Samuel and Nathan. For when Saul was challenged by these words of Samuel, Wherefore hast 1. Sam. 15. 19 thou not obe●…ed the voice of the Lord, but hast turned to the pray, and hast done wickedly in the sight of the Lord? He denied the fact, maintained his denial with argument, and lastly being enforced to confess himself a transgressor, yet he did it faintly and never repent. But assoon as Nathan had said unto David, 2. Sam. 12. 9 Wherefore hast thou despised the commandment of the Lord: to do evil in his sight? thou hast killed Variah the Hittite with the sword, & hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon. He confessed it freely, grew into displeasure with himself for it, and heartily repent, making his humble prayer unto God for forgiveness, & thereupon penned the one & fiftieth Psalm in testimony of his repentance; his heart was not so wicked as was the heart of Saul: but in the outward face his sin to the eyes of the world was more vile than the sin of Saul. Shall David was not therefore a reprobate because he sinned more vilely than a reprobate. David therefore say, I am a reprobate, for I have sinned more vilely than Saul that was a reprobate? this were first to step too presumptuously into to the throne of God's judgement. Secondly it were to be unthankful unto God, for that faithful and most constant love of his, that even with such sins was not extingushed. Thirdly it were to be unkind and injurious to his own soul, denying unto himself the hope & comfort that he might and ought to seek in the infinite mercy of God: therefore though our afflicted sinner have sinned more vilely than many reprobates, it followeth not that he himself must therefore be a reprobate: and though they that be reprobates, do by their sins after committed, deserve the damnation, whereunto by the decree of reprobation they are appointed, yet he and others committing sins worthy of condemnation, are not therefore to be judged reprobates: and his sin though grievous, (as he affirmeth it truly to be) is no sign nor evidence of reprobation. Secondly he allegeth the wrath of God's wrath upon me for sin is no evidence of reprobation God, now heavy upon him for his sin, to be another evidence of his reprobation: which likewise must not be granted. For if this should be a true rule, that wheresoever Gods just wrath falleth upon men for their sins, they upon whom this wrath falleth should be reprobates, then would these great absurdities follow. First that all that suffer with Christ in this world should be reprobates. For there is no calamity that falleth upon men, in bearing whereof they become sufferers, but it falleth upon them for their sins. And the calamity so falling is a stroke of God's wrath. For the first thing, that the calamities that make us sufferers, fall upon us for our sins, the words of jeremy are plain, saying, Wherefore Lam. 3. 39 is the living man sorrowful man suffereth for his sin: we suffer no calamity, but our sins (deserving more) hath brought that upon us. And for the second thing, that the same calamity coming upon us for our sins, is a stroke of the wrath of God, that is, of his holiness abhorring sin, & of his justice correcting for sin, appears by the words of the Prophet Micha, speaking thus of God, He Mica. 7. 1●…. retaineth not his wrath for ever, because mercy pleaseth him: he will turn again, and have compassion upon us, he will subdue our iniquities, and cast all their sins into the bottom of the sea. That is, for a while he punisheth in wrath the sins of his people, and after some short affliction endured, he forgiveth their sins, and receiveth them again into favour. In that saying of the Prophet, the work of God in laying calamity upon his servants for their sins▪ is called his wrath. So that all the evils that fall upon men, which suffer with Christ in this world, come upon them for their sins, and are the stroke of God's wrath against sin, (not to destroy, but to correct) therefore if it were a true rule, which our afflicted sinner speaketh, that where God's wrath falleth upon men for their sins, that wrath should be an evidence, of the reprobation of the person upon which it is fallen, than those men which suffer with Christ in this world, should be reprobates: which is most absurd and untrue, for that suffering is rather an evidence of their election unto salvation, because it is written, It is a true saying, 2. Tim. 2. 11 for if we be dead with Christ, we shall live with him: if we suffer, we shall also reign with him. But no reprobate shall reign with Christ, that is the blessed preferment of them only that are the elect of God. Secondly, if all that bear the wrath of God for sin were reprobates, and that wrath an evidence of their reprobation, than this absurdity would follow, that God should never be displeased with his elect whatsoever they do, & should never lay any judgement upon them, that might be interpreted to be an evidence of his wrath, and just displeasure against their sins. Whereas the contrary is most true, and God often lets his wrath fall heavily upon his elect for their sins. To that end hear the words of God's Church, speaking to the malignant company of her enemies, that Micah. 7. 7. rejoice at her trouble, I will look unto the Lord, I will wait for God my Saviour, my God will hear me. Rejoice not against me, O mine enemy, though I fall, I shall arise; when I shall sit in darkness, the Lord shall be alight unto me; I will bear the wrath of the Lord, because I have sinned against him, until he plead my cause and execute judgement for me: then will he bring me forth unto the light, & I shall see his righteousness. The Church confesseth that she bore the wrath of God, she confesseth that that wrath fell upon her for her sins, and therefore promiseth to bear it patiently, because she bore it justly, and she takes not that wrath of God for any evidence of reprobation, neither ceaseth to esteem herself the chosen of the Lord, that shall inherit his favour. And therefore she exerciseth her faith in looking up unto the Lord, and out of faith promiseth herself all gracious respect with God in her prayers, & shows herself rich in hope, that God himself will in due time plead her cause, and bring her out of the darkness of her trouble into the light of joy, and so magnify his love and favour to her, that her adversary the malignant congregation shallbe ashamed. Therefore certainly God doth often let his wrath fall upon the elect for their sins, and the manifest strokes of God's wrath cannot be said to be infallible evidences and signs of reprobation, as our afflicted sinner affirmeth to his own great hurt. And if happily upon hearing of these things thus spoken, his diseased mind should begin to cavil and to say, that if other judgements and strokes of God's wrath be not evidences of reprobation, yet that judgement and stroke of wrath that is fallen upon him is a plain evidence of reprobation, his judgement being accusing thoughts & a wounded conscience, the most heavy of all God's judgements, whereof Solomon saith, A Pro. 18. 14. wounded spirit, who can bear it? For that stroke is the beginning of intolerable punishment, it is the very gate of h●…ll, i●… is that worm that shall live ever in the bosom of the damned, it is even no other than hell upon earth. And why should God set a man's sins against him in so terrible a manner as he doth in this temptation, but because his meaning is to condemn us for our sins, & aforehand to let us see that he shall do it most justly, our sins being so many and solothsome? against this cavil, and for The particular stroke of a wounded conscience is no sign of reprobation. the removing of this offence from his heart, I will add this unto that that hath been already spoken, that God doth lay even this particular stroke of his wrath, namely a wounded conscience in the sight of sins, upon his elect, and therefore that wrath is no evidence of reprobation. The prophet David bore this stroke of God's wrath, whereof he speaketh thus, Thine arrows have light upon Psal. 38. 2. 〈◊〉, and thine handlyeth upon me: there is nothing sound in my flesh because of thine anger, neither is there rest in my bones by reason of my sins: for mine iniquities are gone over my head, and as a weighty burden they are too heavy for me. Here was a stroke of the wrath of God, for he complaineth, that God's hand was heavy upon him, and that God's arrows had pierced him, and it was not a weak stroke, or slight touch, but forcible and fearful, so that it made the whole man languish, and for the anguish of his soul his body also was consumed, and oppressed with pain and feebleness, so that neither in his flesh nor in his bones remained any soundness. And what stroke of God's wrath was it? but even this particular stroke of accusing thoughts, and of a wounded conscience by reason of sins that were so heavy a burdthen, that the vexation of them was his consumption? and was David upon whom this stroke of wrath fell, was he a reprobate? if he were, he was such a reprobate as the Lord jesus Christ was (and no other, nor otherwise) whom the builders refused & cast aside as unfit for the building▪ but God made him the chief corner stone, as Peter saith, This is the stone Acts. 4 11. cast aside of you builders, which is become the head of the corner. So in the kingdom of Israel, Saul, Doeg, and other busy doers, despised and cast aside the son os Ishai, but God did choose him to build the kingdom of Israel. This therefore is most certain, that even this stroke of God's wrath, when he setteth our sins in order against us, is no more a sign of reprobation, than any other stroke of God's wrath whatsoever. This part therefore of his objection, when he calleth himself a reprobate, is a bold and desperate speech, wherein he shows himself presumptuous against GOD, and uncharitable against himself, and whether he be a reprobate or not, he ought not to pronounce himself to be one, the name of reprobation having reference unto the unknown and secret counsel of God, not unto the known and manifest sin of man. And though our sins deserve reprobation, & God's wrath falleth upon them that are reprobate, yet neither the sin that we are guilty of, nor the wrath that is fallen upon us for that sin (though it be this particular stroke of a wounded conscience) can be said to be arguments of reprobation. Our answers are such as will stand before God's judgement seat. And whereas he saith that we devise answers to his objections, that carry show of strength among men, but those his obictions are unanswerable before God, and our devised answers before him will be of no virtue. Let him know that the answers which we have made to his objections, are all grounded upon the word of God, by which word he shall judge all men, and all the causes of all men. As the Lord jesus saith, The john. 12. 48 word that I have spoken, it shall judge in the last day. And therefore our answers being grounded upon that word, shall stand as rules of truth before the judgement seat of God, when all the objections that he hath made, growing only from fear, and from a weak heart, distempered with a temptation of unbelief, shallbe found to be of no force. And with this assurance of the sufficiency of our answers, we wait to hear what he can further object, why he may not hope for the forgiveness of pardonable sins, seeing jesus Christ by his commandment hath given him leave to ask forgiveness of sins, and God the father of our Lord jesus hath promised to grant forgiveness of sins, as hath before out of the word of God been truly declared. CHAP. XXVII. A Fresh assault this afflicted An eleventh objection. His sin deserveth death, he must die, & must do the execution upon. himself. sinner maketh upon us, and against himself (for this fiery dart is not easily quenched.) And again, he objecteth most unkindly, saying, My sin deserveth death, and I must die: I have wronged the Lord of life, I have provoked him to anger, and by his just sentence I must not live. Also I have spent the days of my life on earth so wickedly, that I must live no longer: There the earth is overladen with my transgressions, and refuseth to bear the burden of them. And as for the life of heaven, it were folly and madness in me, yea it were shameless presumption in me, to hope for any fruition of i●…. I know no other place of life but these two; earth where life is mortal, and heaven where life is immortal: and heaven will not admit me to live there, and the earth hath endured my life too long. Therefore I must die. This is the sentence of God. The Prophet Ezekiel saith, The soul that sinneth it shall die. And the Ezeki 18. 4 Rom. 6. 23 Apostle Saint Paul saith, The wages of sin is death. Who can control this judgement of God? who shall open his mouth against it? I do myself approve it. And therefore I am become myself an enemy to mine own life, yea heaven doth abhor it, the earth doth loath it, it must not continue, to the offence of God and his Angels, to the grief of the Church and all true members of it. And therefore I ●…hat heitherto have had no care to serve and glorify God wi●…h the continuance of my life, will yet at the least and at the last serve and glorify God with the end of my life, intending to be the executioner of God's holy sentence upon myself. So shall I cease to sin any longer against God. As the dead cannot praise him, so the dead can not blaspheme him, and as they have no place to do well, so I think they have no place to do evil; and by such course I shall deliver myself from this violent temptation, I shall obtain an end of my fear. Doth not job say of death and of the grave, The prisoners rest together, job. 3. 18. and hear not the voice of the oppressor, there are small and great, and the servant is free from his master. There shall Ire●… having put off this heavy burden. What greater oppressor can there be, than an accusing and condemning conscience? And there he saith I shall not hear the voice of the oppressor (O place to be desired, O sweet grave I long to be laid up in thee) and am I not a servant and a slave to sin? is it not now a most cruel and tyrannous master to me? and there I shall be freed from his tormenting power. This being so just in regard of God, so full of advantage and ease unto myself, it must be done, it shall be done, and I must do●… it, yea I will do it; dissuade me not from so just and so gainful a course, wherein I am resolved. O malice of Satan! this is thy voice, An appostrophe to Satan. this is thy counsel in all the former objections wherein thou hast been a meddler, thou hast showed thyself; but in this thou exceedest thyself. He that knew thee not before, by this objection may know thee to be as saint Peter calls thee, A roaring lion, that walketh about 1. Pet. 5. 8. seeking whom he may devour. Hereby thou mayest be known to be as S. john calls thee, the great dungeon, that old reve. 12. 9 serpent called the devil and Satan, which deceiveth all the world. In this temptation thou seekest to devour, but the prey shall be plucked out of thy jaws; in this thou thinkest to deceive, but thy dangerous falsehood shall be discovered and avoided. The victorious Lion of the tribe of judah the root of David shall rescue and deliver his silly sheep. The Serpent that was lifted up upon the cross shall b●…uise thine head, and heal the wound that thou like a fiery serpent hast made. The Lord rebuke thee Satan. The Lord tread thee down under the feet of this afflicted sinner, and that shortly. But thou, O sorrowful sinner, hearken Answer to this objection. to the council of God; let not the serpent that deceived our first parents, deceive thee: stop thine ear against his lying words, and be ready to hear what shall be taught thee in the name of God. God saith by the Prophet, Hear Esay. 55. 3. & your soul shall live. Hear, that thy soul may live. Thou art urged to desire deserved death, thou art urged, & yieldest with thine own hands to hasten, his death. Thy resolution to hasten it seemeth to be grounded upon these reasons. First thou hast wronged and provoked to anger the Lord of life, and therefore deservest in his justice to die. Secondly, thou hast burdened the earth (the place of mortal life) with thy sins, and art not worthy to live any longer upon the face thereof, and then to think that thou mayest live in heaven (the place of immortal life) thou holdest to be shameless presumption. Thirdly, thou holdest thy life to be loathsome (it is so to thyself) because it is offensive to God and to his Angels, to the church and members thereof. Fourthly, because thou hast not served and glorified God by the continuance of thy life, thou wilt serve and glorify him by hastening the end of it. Fistly, thou hast multiplied sin all the days of thy life, and thou thinkest that thou shalt cease to sin if once thou be dead. Lastly, whereas thy life is full of fear sorrow and bitterness, thou thinkest by death to be freed at once from all. These are the reasons upon which thou groundest thy resolution to hasten thy death with thine own hands, they may prevail as reasons with them whom God hath left in the power of him, whom the Lord jesus calleth, a john 8. 44. murderer from the beginning. But whosoever remaineth in the protection of the Lord and giver of life, to him these allegations carry not the estimation of persuading reasons: o●… if they bear any such estimation with them, yet God will n●…uer suffer them so to prevail that they shall take effect, but he will prevent their execution as ●…e did with the affrited Gaoler of Philippi●…●…hom ●…hom, being ready to fall vp●… his sword, when he perceived the effects of the earthquake, and feared that his prisoners were ●…led, the merciful GOD preserved him by the voice of Paul. My heart trembleth to think of this objection, and it breaketh out beyond the bounds of my conceit, that thought the precedent objection to have been the height of Satan's malice, and of this poor afflicted sinners danger. But this exceedeth all height: here is extremity of malice in the tempter, here is extremity of danger in the tempted. If the Devil prevail in this temptation, he xedeth not to use any other. And if the ●…ner give place to this temptation, it is ●…othing worth to 〈◊〉 and over come ●…lother. In answering this temptation, ●…il first examine the point that he saith ●…is resolved upon, and then the rea●…ons upon which he groundeth his resolution. The thing that he is resolved upon, is The iniquity of the thing that he intendeth to do. ●…o cut the thread of his own life, in plain ●…ords, he intendeth to kill himself. In the whole history of the Bible that con●…neth the records belonging to the Church of God, and to the people that ●…tend to have any knowledge of God, ho●… many hath he heard 〈◊〉 that did so? and what were they? in the first age of It is rare as being the height of all wickedness the world that lasted from the creation to the 'slud, sixteen hundred fifty and 〈◊〉 years, we read of much wickedness, ●…ow Kain unnaturally killed his brother Habel, how Lamech transgressed God's ordinance for marriage, and gloried in ●…is own cruelty saying to his wives in his wicked pride, I would stay a man in Gen 4. 23. 〈◊〉 wound, and a young man in mine heart. We read of the carnal licentiousness of the men of the best line. How the sons Gen. 6. 2. of God saw the daughters of men that they were fair, and they looks them wives of all that they liked. Yea of the whole race of mankind we read that the earth was corrupt before God, for the earth was filled Gen. 6. 11. with cruelty, than God looked upon the earth, and behold it was corrupt, for all flesh had corrupted his way upon the earth. And their wickedness was so vile in the sight of God, that he repented to have made man upon the earth, and he brought a flood upon the earth, where with he destroyed every creature, in whose nostrils was the breath of life. And in all this time it is not read that any grew unto this height of wickedness, to encroach so far upon the right of God, and to be so unnaturally sinful as to kill himself. In so many years the Devil that was a murderer from the beginning could not prevail so far among the most wicked, as to persuade any to lay violent hands upon himself. This wickedness was then unknown from the flood to the nativity of our Lord jesus Christ, for the space of two thousand three hundred and eleven years, we read of horrible wickedness, of war among nati●…s, of the tyranny of Nimrod, of ●…e building of Babel, of the vnclea●…esse of the Sodomites, of the slaughter of the Sichemites, of the tyranny of Pha●…, of the sin of the Canaanites, of the ●…bellion of Korah, of the covetousness 〈◊〉 Balaam, of the fornication of Zimri, 〈◊〉 infinite ungodliness in every age of 〈◊〉, in every generation; but of this ●…ind of unnaturalness, for men to lay ●…iolent hands upon themselves, we have 〈◊〉 few examples. Saul fell upon his 1. Sam. 31. 4. own sword and killed himself, because ●…e would not come alive into the hands of the Philistims that prevailed against ●…im in battle, and his Armour-bearer ●…couraged by his Lord's example did ●…e like unto himself. And not many ●…eares after, Ahitophel the great coun●…ller 2 Sam. 17. 23. that followed Absolom, upon discontent left Absolom, went home to his ●…ne house, and hanged himself. We ●…ad of a fourth whose name was Zimri, 1. King. 16.▪ 18. ●…at being besieged in Tirzah, and not able to defend himself and the place, ●…ent into the King's Palace, and setting the house on fire, burned himself, and these are all that the Scripture recordeth guilty of this impiety, for we are not to number Samson among them, whose jud. 16. 30. purpose was not to kill himself, but to execute the judgement of God upon the Philistines, which was a work of his calling, in the faithful and zealous performance whereof he lost his life. And I wittingly pass over the history of Razis▪ 2. Mach. 14. 41. that fell on his sword and slew himself▪ that he might not come alive into the hands of them▪ whom 〈◊〉 sent to take him, leaving the credit of that History to the authority of the writer. Whom yet if we add to the former, the number is not much increased by him. So few they were in so many years, with whom the ancient murderer could 〈◊〉 to make them enemies of their own 〈◊〉. And if we consider what manner persons they were with whom he did so far prevail, their wickedness will se●…e to warn any man that hath any dram▪ either of piety or wisdom, or care of his own credit, not to put himself into the company and rank of them. Saul was a man envious, traitorous, perfidious, cruel and profane. His envy appeared in this, that he hated David because the Lord prospered him, and because the people lio●…oured him, for that and for no other cause did he seek to take away his life. His traitorous mind appeared in this, that under pretences of love, & sh●…wes of the greatest favour he sought to kill David, giving his daughter Michol to David to be his wife, that she might be the train to destroy him. How perfidious and false of faith he was, appeared in this, that often giving his promse to David to do him no harm, and giving it into him advisedly, upon sight▪ and proof of David's innocency and faith to him, he yet ever broke it, and upon every the least opportunity, went out against him with his Army to take him. His cruelty appeareth in this (besides other 1. Sam. 22. 9 etc. proofs thereof) that upon the report of Doeg, telling him that Ahimelech the Priest had asked counsel of the Lord for David, and had given him victuals, and the sword of Goliath, he sent for Ahimelech, and all the Priests of his father's house, even fowrescore and five 1. Samuel. 2●…. 19 men, and caused them all to be slain, and destroyed also Nob, the City of the Priests where Ahimelech dwelled, ●…miting with the edge of the sword, both man and woman, both child and suckling, both Ox and Ass, and sheep with the edge of the sword, in most barbarous and inhuman cruelty. How profane he was without due fear and reverence of God, the former act done upon the Priests of the Lord without regard of the service whereunto they were separated to minister at the Altar of the Lord, doth plainly show. And his preventing the time appointed of God in offering his Sacrifice, when the people were scattered from him, and Samuel was not come unto him. But chiefly his profaneness appeared in consulting with the Witch at Endor. As it is written of him, Saul 1. Sam. 28. 7. said unto his servants, seek me a woman that hath a familiar spirit, that I may go to her, and ask of her: and his servants said to him, behold, there is a woman at Endor that hath a familiar spirit, than Saul changed himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, conjure unto 〈◊〉 by the familiar spirit, and bring me him up whom I shall name unto thee. This is an ●…sallible argument of a most profane heart▪ in times of trouble and danger to 〈◊〉 help of the Devil, to place hope in him, to regard his word and answer. These things ought to be done unto God only, his help only should be sought in the time of danger, in his mer●…y and truth only we ought to trust, 〈◊〉 to give credit to his word which shall stand for ever, and from the God of truth to 〈◊〉 for counsel to the father of lies, and from the Saviour to fly for help to the destroyer is most profane and his Armour-bearer was not unlike 〈◊〉, for commonly such as the master is, such will the servant be, such as the King 〈◊〉, such will the Courtier be. As for Achitophel, he was a great statesman, but he was also a great traitor: he was very wise in matters pertaining to rule, but he was also very wicked. He assisted the subject against the King, that was treason: he assisted the son against the father, that was unnatural treason: he ass●…sted a wicked son, proud and bloody 〈◊〉, against a godly father, even against religious and holy David, this was impious treason. Zimri likewise was a traitor against his Master Elah, whom he ●…lew in the second year of his reign, and invaded the kingdom of Israel. Such were the men with whom the ancient murderer prevailed in three and twenty hundred years, few in number, and men of most wicked hearts and lives. And shall our afflicted sinner think to match himself with such forlorn men. In wickedness so rare will he be so forward? and with men so vile will he join? for the time after the coming of the Lord jesus in the flesh, we have record in holy Scripture only for seventy years. In these years we read of much wickedness, of the rage of the jews in crucifying the Lord jesus, of the persecution of Saul, wherein Steven was stoned, of the persecution of Herod wherein james was slain with the sword. Of the malice of the jews in every place forbidding the Apostles to preach the Gospel to the Gentiles. And of their endless malice against Paul being now converted and become a witness of jesus. And among all the enraged sinners of this time, in whom the prince of this ●…orld exercised his power most impe●…ously. We need but of one ●…hat 〈◊〉 ●…iolent ●…ands upon himself, even 〈◊〉 〈◊〉 the Apostle, and he is marked out ●…y the ●…nes of ●…●…raitor, a 〈◊〉▪ ●…nd 〈◊〉 child of per●…ion, so 〈◊〉 this 〈◊〉 q●…itie in compar●…son of other 〈◊〉, 〈◊〉 so incurably ●…nd not or 〈◊〉 ●…uill 〈◊〉 these men in comparison, of other 〈◊〉. And shall our poor sinner 〈◊〉 to increase this number, ●…nd to 〈◊〉 if not to 〈◊〉 these m●…n 〈◊〉 〈◊〉 〈◊〉 of the sin (wherein the 〈◊〉 ●…eemeth to have some modesty, 〈◊〉 ●…ring to (all 〈◊〉 many to such 〈◊〉 wickedness) and the 〈◊〉 〈◊〉 〈◊〉 inqui●…e of the 〈◊〉 (as if the 〈◊〉 though●… i●… 〈◊〉 to tempt any to a great wickedness, but such as 〈◊〉 〈◊〉 out ●…unne his allurements by 〈◊〉 own forwardness in sin) let 〈◊〉 things stay the resolution of our 〈◊〉, and make him fear to execute It is the excess of cruelty without all mixture of charity. 〈◊〉 injustice upon himself. In which fact (to make all heart's de●…) there is the extremest height of all cruelty, without all mixture of charity on mercy▪ the thief that murdereth by the highway side, is cruel, yet in his cruelty there i●… mixture of some charity, for ●…e intendeth his own supposed good, in seeking spoil to to maintain his life. More cruel is the tyrant that sheddeth innocent blood, and presenteth unto death God's Saint●…. As 〈◊〉 sh●…d innocent blood exceeding ●…. 〈◊〉. 21. 16 much, ●…ill 〈◊〉 replenished jerusalem from corner to corner. And ●…s Herod stretched forth his hands ●…exe certain Acts 1●…. 1 of the Church, and he killed james the brother of john with the sword. Great●… this cruelty that is maintained by power; and count●… by authority, and false show of justice▪ Yet is there in this ●… mixture of charity. For such tyrants suppose them whom they kill to b●… enemies, either to their religion, or to their rule, for defence whereof they use their cruelty. Greater is the cruelty, when under pretences of love & peace murders are committed. As when those two servants of Ish●…oseth pretending ●…. S●…m. 4. 6 trade as Merchants, Rehab and Baanah his brother came into the midst of the house, as if they would have wheat, and they 〈◊〉 him under the fifth robb●… and 〈◊〉▪ For when they came into the house, 〈◊〉 slept on his bed, in his bedchamber, and they smote him, and slew him, and 〈◊〉 ●…eaded him, and took his head, and 〈◊〉 them away through the plain all the ●…ght. And when joab took A●…er a side i●… the gate to speak with him, peaceably, 2. Sa. 3. 27. 〈◊〉 smote him under the fifth rib, that he bed, for the blood of Asael his brother. here was great treason, here was cruelty covered with pretences of love and ●…eare. Yet in this cruelty there was some mixture of love. For the two bre●…ren that slew Ishboseth, did it for Da●… sake as they affirmed. For when they had slain him, They brought the 2. Sam. 4. ●… head of Ishboseth unto Hebron, and said i●… the King, behold the head of Ishboseth S●…uls son thine enemy, who sought after, thy life, and the Lord hath avenged my Lord the King this day of Saul and of his ●…ede. And either they bore this love to David, to free him from an enemy as they pretended, or else they did it out of love unto themselves, hoping to receive some reward at David's hand for their service. And the fact of joab in murdering Abner was out of love t●… Asa●…l his brother whom Abner had killed before. This their cruelty was exceeded by the murder committed by Cain, in killing his brother Abel, wherein it cannot be denied, but there was love unto himself, for this was the quarrel, it grieved him that his brother was accepted in his sacrifice, and he refused. Herein he held himself wronged, and intended that way to do himself right. We read of a cruelty exceeding this, in a degree against nature above the murder of brothers. For when Senacherib was returned from the land of Israel to Ninive, on a day when ●…. K●…. 19 37. he entered into the Temple of Misroch his god, Adramelech and Sharezer his sons slew him with the sword. The sons of his loins that should have been the staff of his age, and the guard of his person against his enemies, became his mortal enemies, they that received their life by propagation from him, and had not been, if he had not first been, they unnaturally requited him, and spoiled him of his life, and did to their uttermost extinguish his being. What heart of man abhorreth not these cruelties? and yet in all these, there is a mixture of some love (I confess a wicked love, yet some love) and some purpose they have to benefit some, by making their life more happy: themselves at least, and their own life, if no others. But in the fact of Saul, Achitophel, and judas, and such like persons that lay violent hands upon themselves, there is no intent of doing good to others, no no●… of making their own life more comfortable or happy, they are no friends to other men, and they are greatest enemies to themselves, where no other love remaineth in wicked men, yet self love remaineth, and persuadeth them things beneficial to themselves. But in this fin where no love to other men appeareth, there is love least of all to themselves, while they work their own destruction. What could thy enemy desire to do more unto thee, than thou dost unto thyself? What could justice by the hand of the Magistrate in ●…nishing? What could violence by the hand of the cruel in revenging, do more ●…nto thee then thou dost unto thyself? Could the Philistims have done any more to Saul then kill him? & to escape their violence he killed himself, seeking no other remedy of the mischief, then by throwing himself into the mischief? could David prevailing against Absolom, have done any more to Achitophel then to take away his life? and to escape the stroke of David's justice, he took away his own life himself, preventing the judgement of another that he feared, by pronouncing & executing the same judgement himself upon himself. If we judge of the affections by the actions of men, and guess what the heart desired by that which the hand hath done (and there is no surer rule, for the Lord jesus saith, By their fruits ye shall Matt. 7. 20 know them) yea may we say, that where hatred made the Philistims enemies to Saul, and justice gave power to David in all severity to take away Achitophel's life: neither hatred in the Philistims, nor justice in David, could make them to be greater enemies and more dangerous, than Saul and Achitophel were unto themselves, for they made haste to do the evil unto themselves, that the others came more slowly to do: for though the Philistims made haste to kill Saul, yet Saul made more haste to do it then the Philistims could: and whereas David perhaps in his mildness might have been intreaded to spare Achitophel's life, Achitophel like a cruel judge hating himself, made haste by speedy execution to prevent all pardon whom loveth he that loveth not himself? whose friend can he be, that in this manner and measure is his own merciless enemy? Go then, and be more cruel than ever was murdering thief, oppressing tyrant, bloody Cain, or Senacheribs' ungracious imps, go and be more cruel than any cruel beast, that though it be an enemy to the life of other creatures, yet is a resolute defender of it own life, if thou strive for the name and shame of most cruel, yea more cruel than man or beast (I will add also, or then devil, for the devils study not to do themselves hurt) then go and do that violence that thou intendest against thyself, but if thou be willing to let the cruelest of men, the fiercest of beasts, yea the devils themselves to go before thee in merciless cruelty, then preserve 〈◊〉 own life, if thou or any for thee say, thou dost it out of love to thyself, intending thereby to prevent future evils. The vanity of this speech shall be showed when we come to the last reason whereupon thou groundest thy godless resolution. There is not only merciless cruelty It is the loss of all patience & of faith. in this sin of self murder. But there is also total want of those two cardinal Christian virtues, that belong to the time of affliction namely of patience & faith, the Lord jesus requirs no more in us for our advantage at that time than these two, remembering faith before patience, and saying, Come unto me all ye that are Mat. 11. 28 weary and laden, take my yoke on you, and learn of me, that am meek and lowly in heart, He requireth faith in the first words come unto me. He would have us come, Non pede sed fide, Not with our foot but with our faith, And nonpassus sed precibus, not with our shifting steps, but with our constant prayers. His meaning is not that we should set our feet within his courts, but rather that we should with hope present our desires before the throne of his grace, for this is the work of faith to draw near to God's mercy seat. And he requires patience in the next words, Take my yoke on you, Let there be no murmuring nor grudging against the yoke that God offereth to lay upon your shoulders, spurn not against it, but take it meekly upon you, & learn to submit yourself unto it. And Saint Paul requires no more in time of troubles, but these virtues of patience & faith, remembering patience before faith, saying, Let your patient mind be known Phi. 4. 5. unto almen, the Lord is at hand and saith in the next words be nothing careful but in allthings let your request be showed unto God in prayer and supplication with giving of thanks. He requireth patience in the first words plainly, Let your patient mind be known unto all men, and he requireth faith in the next words; describing faith by her effects and saying. Be nothing careful but let your requests in all things be showed unto God in prayer. Unto these virtues of patience and faith continued and practised in the time of trouble, when we are wearied with our long and laden with our heavy burdens, both jesus the Lord and Paul his minister do promise and assure all deliverance and case. The Lord jesus in these words, I Mat. 11. 28. will refresh you, and ye shall find rest unto your souls. And the Apostle Paul his minister in these words. The peace of Phil. 4. 7. God which passeth all understanding shall preserve your hearts and minds in Christ jesus. What canst thou require more in thy hottest conflicts, then to be refreshed by jesus Christ? What canst thou desire in the greatest load of thy soul but to be eased of thy burden? what canst thou wish and long for more than this in thy greatest vexation, that the peace of God that passeth understanding should preserve thy heart and mind in jesus Christ? and this is promised by Christ the truth and by Paul the witness of truth, to them that in their troubles do suffer with patience & pray in faith. But thou in this thy desperate resolution hast lost all patience, and cast away thy faith, for if thou hadst patience thou wouldst not be unwilling to endure God's visitation, and to suffer his good pleasure: and if thou hadst any faith in God thou wouldst trust to his help and with much comfort wait for the day of salvation. Consider the quality of this sin, and thou shalt see, that it doth more spoil thee of thy helps, and makes the more naked of all good covering (if more may be) then were our first parents spoiled and made naked by the fraud of the serpent in the Garden. For patience and faith being the covering of the soul for such stormy times, thou hast lost all this clothing: thou refusest to be refreshed by jesus Christ while thou refusest to hold the course, wherein he promiseth to refresh thee. thou refusest to be eased by the help of his strong hand, whilst thou refusest the course in which he promiseth ●…ase. Thou ●…stest from thee that peace of God, of inestimable price by which thy heart and mind should be preserved in jesus Christ, while thou refusest the means by which that peace is to be obtained, how ●…comely is it for the creature to be impatient at the work of his Creator? how disordered a thing is it that the professed Christian should fail to put his trust in Christ his Saviour? a greater error than this into which thou runnest, it is not possible for any man to fall into this is to say to the judge whom we have offended, I will endure no chastisement at thy hands: this is to say to the redeemer that is ready to save us, I despise thy salvation & rather make choice to perish. There is a madness of the body when the brain is distempered: but verily this is the madness of the soul running into ruin: and while thou art yet sober, wilt thou wittingly run mad, foreseeing the mischief that will follow? Besides consider whose thy life is, who It is against the right of God who only is Lord of life & to whom only the issue of death appertain. quickened thee at the first, who preserved thy life heitherto, who hath numbered thy days and appointed thy time, to whom the service of thy life belongeth to use while he pleaseth, to whom the issues of death do appertain, and who hath the keys of Hell and of Death, and in whose hands the rule of all these things remain th●… so sh●…lt thou discern whether thou have any power & authority or no to meddle in this business. Didst thou appoint the beginning of thine own life? Didst thou fashion and quicken thyself in thy mother's womb? doth not the Prophet say, speaking unto God, Thine hands have made me and Psal. 19 73. fashioned me. He confesseth god to be the work master, himself to be God's work, wherein he did no more than the pot doth, that taketh not his own shape, but receives it from the potter. Hereof he speaketh more fully in another place. Know ye, that even the Lord he is God, he Psal. 100 3. ●…th made us. and not we ourselves. And wilt thou pull down the building that God hath set up: go to then; and pull down heaven which God hath spread, ●…owle it up in a bundle and cast it into the deep, scatter in the air the water of the sea, and fling abroad the drops of it till it be dry: pound the earth into ●…st and raise a mighty wind to scatter the same, that the place of it may be sound no more. If thou have a purpose to destroy that God hath made, and wouldst oppose thy hand in destroying against the hand of God in building, attempt some of these things and try thy strength, that thou mayest survive thy fact, and live to reap the glory of it. If these things be to great for thee, then cease to hold this conceit, to attempt the pulling down of that which God hath built up, oppose not thyself against his work, especially in pulling down the frame of thine own life, where thou must needs perish with thine own work, & not live to glory in that that thou hast done. And as God made thee at the first a living wight, so it is he that hath preserved thee all thy time, in the feebleness of thy infancy, in the carelessness of thy youth in the rashness of thy riper years, all which seasons of thy life, made thee subject to many decay, through their proper frailties. But God made thy feeble infancy strong with his strength: he made thy ignorant and careless youth advised and wise by his wisdom: he made thy rash and hold manhood to be safe through his providence. He that keepeth Israel and neither slumbereth nor sleepeth, it is he that hath kept thee. The Prophet speaketh thus unto God in one of the Psames. Thou Psal. 22. 9 didst draw me out of the womb, thou gavest me hope even at my mother's breasts: I was cast upon thee even from the womb thou art my God from my mother's belly. By which words he giveth us to understand that the same God that gave us life in our mother's womb, is he that keepeth us from the womb to the grave, he preventeth dangers, he giveth ●…oode, he healeth our sickness, he disappointeth our enemies, he is our guard to defend us, he is our shield and buckler to save us from all hurt. He hath done this for thee for thy conception unto this day: and wilt thou in one hour attempt to overthrow and destroy that, which with so much care God hath cherished so long? wilt thou be hateful to oppose thyself against his love? wilt ●…ou be maliciously unthankful to oppose thyself against the work of his fatherly care? while he is desirous to keep thee in safety, wilt thou strive (more than all the world beside) to work thine own decay? The Angels in heaven, understanding the care of God for thee, do willingly pitch their ●…ents about thee, and refuse not for thy safety, to be are thee in their hands, and keep thee in thy wars. The devils of hell by God's providence are kept off from thee as with a strong hedge, which they can neither climb over, nor break thorough, whereby they impeach not thy safety. And while the creator of all things remaineth thy keeper, the creatures are in league with thee, and thou livest in pace among them, and while the work of God that preserveth thy life, hath this power among all creatures, that the creatures of heaven will not attempt thy hurt, the creatures of earth do not attempt it, and the creatures of hell cannot. Wilt thou alone unmercifully seek to cross the care of God in working thine own woe? Then thou art worthy whom the heavenly creatures should abhor, whom the earthly creatures should forsake, and the hellish creatures embrace, received into their company, with this greeting, this is he whom God would have kept; but against the love of the Angels of heaven, against the peace of the creatures of the earth, and beyond the malice and power of us Angels of darkness, he hath destroyed himself. Besides, it is God that hath assigned to every one of us the measure of our time, he hath appointed the number of our days: our life did not begin till he appointed the first day of it, and so long it must last until he say, this is the last day of it. No man did set down for himself when he would come into the world: and no man must set down for himself when he will go out of the world. God sent us in giving us life, when we came into the world: and God must call us out of the world, taking away our life, when we go hence. It is the saying of job, Is there not job. 7. 1. 〈◊〉 appointed time to man upon earth: and 〈◊〉 not his days as the days of an hireling? Man hath his time appointed to him, when it shall begin, when it shall end, he cannot lengthen it when the end com●…th, and he ought not to shorten it before the time be come. His days are as the days of an hireling; an hireling is entertained for so many days, longer than his covenant he may not stay, shorter than his covenant he ought not to stay: such is the life of man, he is God's hireling, for so many days and years, God ●…ath hired him in this world, as in God's vineyard, to work in some honest calling: when we have served out our time here, we may stay no longer, and till we have served out our time, we must serve so long. Thou wilt therefore be found to be a fugitive servant from God, if thou depart his seruic: before thy time be full out. And that belongeth to God, and not to thee to set down. The Prophet David saith of God in one of the Psalms, To the Lord God, belong the Psal. 68 20 issues of death. To God it belongeth and not to man, to set down and determine who shall die, when he shall die and by what means he shall die, he useth sometime the hand of the magistrate, sometime the hand of the violent, and so endeth one man's life (as we think) by counsel and work of another man, but never did he give licence to any man to kill himself. He hath forbidden murder by his commandment, Thou shalt Exo. 20. 13. not kill. He condemned it in C●…ine from the beginning of the world, to whom having slain Abel his brother, he said▪ Gen. 4. 10. What haste thou done? the voice of thy brother's blood cries unto me from the ground. Now therefore thou art cursed from the earth, which hath opened her mouth to receive thy brother's blood from thine hand▪ And after the flood when he began again to replenish the earth with inhabitants, he made a law against murder, to restrain both man and beast from committing it, saying, Surely I will require Gen. 9 5. your blood wherein your lives are: at the hand of every beast will I require it: and at the hand of man, even at the hands of a man's brother will I require the life of man. Who so sheddeth man's blood, by man shall his blood be shed: for in the image of God hath he made man. So oftensive unto God it is for a man (without warrant and authority) to kill any; because man was made in the image of God, a creature of understanding, endued with excellent virtues of knowledge and righteousness, with resemblance in these virtues to God himself, in the making of whom it pleased God to show his excellent power, his wisdom, and his mercy. No man, no beast can destroy this creature and be innocent before God. It belongeth only to him that gave life to take it away; where he takes it away, who can give it? and where he●… hath given it who shall take it away. So that the whole rule of life must remain in the hands of the Lord of life: who of himself saith, I kill, and give life. Except Deu. 32. 39 thou canst do both, attempt to do neither. First make a living man if thou canst, and then kill him whom thou gavest life unto, thou shalt hurt no work therein but the work of thine own hands. But if thou canst not give life, presume not to take away life, thou shalt therein violate the work of another; and if thou mayst not kill any other, thou mayest not kill thyself, one God made thee and them: and if thou shalt be guiltle of blood in killing thy neighbour, thou shalt be guilty of blood in killing thyself: if thou mayest not touch the life of thy neighbour, thou mayest not touch the life of thyself. When Elias was weary of his life, being persecuted by jezabel, he said unto God, It is 1. King. 19 4. enough O Lord, take my soul, for I am no better than my fathers. He desired to be out of this present evil world, he was weary of the travels and dangers of it: did he therefore kill himself; did he lay violent hands upon his body, & let out his soul before his time? No: such thoughts were far from him, he remembered that God had placed his soul in that earthly Tabernacle, and he entreateth God to set his soul at liberty. He held his hands, howsoever his heart was affected. So do thou: hold thy hands from any fact of violence, and lift them up with thy heart unto God in heaven, and desire him to take thy soul when he thinks good. When the Apostle Paul was in a straight between two, and wist not whether he should desire life to continue in the world, or death to go out of the world, because his life should be profitable to the Church, but his death gainful to himself: he expressed the inclining of his heart to death for his own advantage in these words, Desiring Phil. 1. 23. to be loosed, and to be with Christ, which is best of all. His reward was in heaven, he desired to obtain it: his redeemer was in heaven, he desired to be with him: and because he could not come to enjoy his reward, and to be with his redeemer, except by death he should pass out of the world, therefore he was willing to depart, and to that end to be loosed and set at liberty from his flesh. But did he incline to set himself at liberty, to lose the bands of his own life, by which his soul was tied and fast bound, to the fellowship of his body? no: he desired to be a patient, not an agent, to be a sufferer, not a doer in this business: his words are, Desiring to be loosed. Not desiring to lose myself. This he longed, and this he waited for, and in time obtained it. In these men behold and see, how to crave and demean thyself, learn of Elias & Paul learn of them that fear God: learn not of Saul and judas, learn not of wicked men, men that went astray intheir doings. And tell me if at any time thy life Will thou lose thy life for thy own pleasure that never wert willing to lose it for God's sake. was so vile in thy sight, and the pleasure and glory of God so dear unto thee, that thou wert content and desirous to give thy life unto God, to put it in hazard for his name and for his truths sake▪ Where hast thou despised the threatening of tyrants? where hast thou contemned the sword, the fire, the halter, or any other death? hast thou been cast into the fiery furnace with Ananias, Azarias and Misael, rather than thou wouldst commit idolatry, and worship any God but the Lord? Hast thou at any time with Daniel been cast into the Lion's den for a prey to their teeth, rather than thou wouldst give over and cease to pray unto thy God? Hast thou been whipped with Peter and john? hast thou been imprisoned with Paul and Silas? hast thou been stoned with Steven? or hath thy neck been under the stroke of the sword with james the brother of john? hast thou suffered rebuke, or any loss of goods, or any linen, for the name of jesus thy Saviour? In these cases, if thy life had been vile in thy fight, it had been a commendable thing in thee, to prefer the pleasure & honour of God, the truth and glory of jesus Christ, before the safety of thy life: for in this course, thou servest with thy life, him that is the God of thy life: thou yieldest it up (being called for) into the hands of him that gave it. And thou hast the examples of the Prophets of God, and the Apostles of jesus Christ, to be thy pattern, who were ever ready and willing to lay down and lose their lives in the service of God: they did not kill themselves to be delivered from the fury of tyrants, but they yielded themselves to the cruel will of tyrants. As jeremy, saying to them that went about to kill him for preaching as god had commanded him, As for me, behold jere. 26. 14 I am in your hand, do with me as you jere. 26. 14 think good and right. It was all one to him, and equally welcome to die or live, so that he might faithfully do his office▪ of the like mind was S. Paul the Apostle, saying to the elders of Ephesus, Behol●… Acts ●…0. ●…. I go bound in the spirit to jerusalem, and know not what things shall come unto me there, save that the holy Ghost witnesseth in every City, saying, that bands and afflictions abide me. But I pass not at all, neither is my life dear unto myself, so that I may fulfil my course with joy, and the minstration which I have received of the Lord jesus, to testify the Gospel of the grace of G●…d. here was a godly contempt of frail life, with resolution to use the benefit of it while it lasted, in setting forward the service committed to him, and to let it go without shrinking, whensoever the rage of men (by the sufferance of God) should by violent hands take it from him in the Lord's quarrel. If thou hadst resolution in any like quarrel to yield thy life when there should be any attempt made to take it from thee, thou hast the Prophets of God, and the Apostles of Christ thy example and thou hast also the promise of the Lord jesus to recompense that loss of life with the gain of eternal life, saying, He that will save his life shall lose it, Mat. 10. 39 and he that looseth his life for my sake shall save it. That is, i●… any shall, to save his life, deny to confess me before men, his life shall be taken from him by some such judgement of God, as that he shall have no comfort in the loss of it, and he shall after die eternally: But if any constantly confess me, putting his life in danger, either God shall miraculously deliver him, and he shall save his life in this world, or for the loss of his life here (in which loss he shall have abundant comfort) he shall have eternal life in the kingdom of heaven. Here are comforts for thee, if thou have come, or shalt come (in these cases) into danger, if thou retain this resolution, to lay down thy life for God▪ and his glory, for jesus Christ and his truth. But there was never in thee any such resolution: thou didst not love God so well and thyself so ill, to die for virtue, to die for truth, to die for the glory of God, to die for the name of jesus: thou didst never esteem the Gospel, true religion and righteousness at so high a price. O vile man, O unworthy sinner, wouldst thou not gratify God with contempt of life, and wilt thou gratify the Devil with it? wouldst thou not lose it for him that is the truth, & wilt thou lose it for the father of lies? was not he worthy (in thy sight) to be served with this manly resolution, that gave thee this life, and for the loss of it is ready to recompense thee with eternal life; and is he worthy to be served with it, who was ever an enemy to thy life, and when he hath spoiled thee of this life, makes thee ●…mēds with a higher mischief▪ to plunge thee in eternal death? O monstrous absurdity, to be admitted among the professors of Christianity. Pause a while, and consider of this▪ point, that if it be possible thou mayest be recovered from this desperate purpose. Think what it is to have held God off at the staves end, and never to have yielded in thy heart; die for his love, though he gave thee life, to lose one drop of blood for his sake, though he filled thy vein●…s, to have thy breath stopped for his glory, though it was he that breathed into thy nostrils the breath of life, and made thee a living soul, and now to embrace the devil in thy bosom, as if he were thy God, to tell him that he shall have thy life, thy blood shall flow for his sake, if thou get a sword or knife, and thou wilt strangle thyself and stopthy breath for his love, if thou canst get a halter. Where is thy wisdom, that resolvest so foolishly? where is thy justice that resolvest so injuriously? where is thy love either to God or to thine own soul (to whom thou owest thy love, to God, to procure his glory, to thy soul, to procure the salvation of it) that resolvest so hatefully? for more foolishly for himself, more injuriously against God, and more hatefully, both against himself, and God, did any man ever conclude and resolve in any thing, than thou dost in this▪ Most foolishly thou determinest for thyself, that runnest into that destruction, from which thou shouldst fly with all possible speed, as the Israelites fled from the tents of Korah & his company, when the earth swallowed them up. And most unjustly thou dealest with GOD, to take that is his without his leave (for we are his, and not our own. They are the words of the Apostle Paul, Ye are not your own. And a little after, 1. Corin▪ 6 19, 20 speaking of our bodies and spirits, he saith, they are Gods) and before his face, without any reverence and fear of him, to destroy them both at once▪ for thou destroyest the body in killing it, & thou destroyest the soul that must perish for that murder. And most hatefully thou proceedest both against God & thyself in this resolution, hatefully against God in destroying his creature, and hatefully against thyself, in destroying thyself, The fact of the Philistims stopping up with earth the wells that Abraham had digged, to the end that Isaac his son should not use them for his ca●…tell, is interpreted to be an evidence of their hatred, Isaac saying unto them, Wherefore Gen. 26▪ 27 come ye to me, seeing ye hate me, etc. How much more must thy fact be interpreted to be an evidence of hatred both against God and thine own soul, that fillest up and choakest the well of life, that God digged and opened for thine use, and desirest to water at the piece of death and hell, where thou shalt not obtain one drop of water to cool thy tongue when thou art in torments. How cometh it to pas●…e among deceived men, that when as in the case of suffering for God, where death is accompanied with comfort, and rewarded with glory, they shrink and fear, withdrawing themselves, shifting for their lives, which then are sweet unto them, and death is bitter unto them: and in this case of laying violent hands upon themselves, where death is accompanied with terror, and shall be rewarded with eternal damnation; here they step forth and are desperately bold: life now is bitter unto them, and death is sweet. This is a dangerous error, wherein the ancient murderer hath been thy counsellor, the giver of life never persuaded there unto: the very fact bewrays from what head the advice came, even from him that desireth the destruction of man. Lay these things together, and I hope Conclusion concernin●… the act that be intendeth to do. the thing that thou art resolved to do, will appear so foul and odious before thee, that thy resolution will vanish and s●…de away. This sin of selfe-murdering is so abominable, that in the first age of the world, when abominations were so multiplied, that the most patient God was justly provoked, with a general flood, to destroy from the face of the earth, every thing in whose nostrils was the breath of life, and among other abominations, murder crept in, and that betimes, in a grievous manner, the brother murdering the brother: yet this sin could find no entertainment. The Devil was not then so impudent to tempt thereunto, and men were not so wicked to yield thereunto. In the next long age of the world, from the flood unto Christ's coming in the flesh, for more than three and twenty hundred years, all sin increasing, this sin also crept in, but in all the sacred history▪ among the people that had knowledge of the living God, there were not found above four or five that yielded to this cruel sin: monsters they were among men, monsters among sinners, their ra●…enes shows them so to be. And after the days of Christ, for seventy years, (the Sacred history reaching no further) there was found but one judas, the traitor, the thief, the devil, that betrayed his Master the Son of God, into the hands of his enemies: a monster whom the world hath not equalled, nor can equal with a match: so that in more than four thousand years, among the people that knew God, though there were many idolaters, many blasphemers, many given to witchcraft, and other devilish hearts, many traitors, many murderers, many whore masters, many oppressors, thieves, false witnesses, and sinners of all kinds, yet there were not above six self murderers. And with these monster's wil●… thou join? considering also, that in this sin, there is no mixture of love, in all other sins, there is some mixture of love, if not to any other yet unto himself, but he that committeth this sin, shows no love, neither to God, to his neighbour, nor to himself. His sin is totally hate, himself totally hateful, and whereas the virtues of Christianity, pertaining chiefly to the days of affliction, when God maketh his elect like unto the Image of his Son, that suffe●…ing with him in this world, they may after reign with him in heaven, whereas the virtues of christianity pertaining to this time, are patience to suffer the will of God, and faith to trust to God's mercy: this sin is the banishment of all patience, it is nothing else then fury in the highest degree, and it is the overthrow of all faith, hastening and pulling on destruction. where it should pray and wait for deliverance; it is a violent opposition against the work of God, it is a violent intrusion and invasion upon the right of God. For life is the gift of God, he made us living creatures, a●…d this sin violently overthrows the work of God. And God being the Lord of life, and having all authority over life to give it, to continue it, and to end it at his pleasure, and for his service, this sinner invadeth upon God's right, and without leave from God, without any advice or authority from him; yea directly against the commandment of God forbidding murder, he presumeth to cut off his own life. And he that never could find in his heart to lay down his life for God, and for his glory, though God gave him the life that he hath, and when that is lost in his service, and for his sake hath promised to give him life eternal; yet in this mad and desperate resolution, is ready to step into the place of the tyrant, the persecuter, the executioner, and hangman: and for the devils pleasure, not to lay down, but to take away, even his own life, and to make himself with his own murderous hands a sacrifice to Belzebub, who did not give unto him the life that yet he holdeth, but was ever an enemy to the safety of it: and when that life is lost, shall reward him with eternal death, and hell torments for ever; such is the act thou resolvest to do, the woeful effect of damned despair, throwing thee into intolerable and eternal torments. And therefore with all care to be avoided. And the most mighty Preserver change thy mind, and keep thee from this ruin. CHAP. XXVIII. WHen our sinner signified The vanity & weakness of the reaso●…s by which he is drawn to intend this act. his resolution to this act, he signified withal, the reasons by which he was induced to be so resolute. Those reasons I will now examine, and show the weakness of them, that the sinner seeing his deceived judgement, may repent him of his wicked purpose in time, and stay his hand from doing that mischief, which once done can never be helped; the reasons were fix in number. The Three reasons serving to proo●…e it a matter of i●…stice. first three seeming to prove it a matter of justice, and the last three seeming to prove it a matter of advantage. The first three pretending justice▪ were these. First, he hath sinned against God, and 1 deserved death, and therefore must die, this being a thing of necessity, he holdeth it as good to die now as to tarry longer, and to die by his own hand, as to expect the stroke of another. Secondly, 2 he hath loaden and overcharged the earth (the place of his present life) with the burden of his sins, it groaneth under that burden, and can no longer bear it, it must be eased, and he that hath laid this burden upon the shoulders of the earth, is the most fit to remove the same: he hath hands wherewithal to do i●…, and his heart serves him. And with this second reason he involveth and wrappeth another foolish conceit, that seeing he is unworthy of mortal life upon earth, it were folly and madness in him, yea it were shameless presumption to hope to obtain immortal life in Heaven. Thirdly, he saith his life hath been●… 3 loathsome to heaven and earth, in heaven to God and his Angels, in earth to the Church and all the true members thereof. And so great an offence must needs be removed, that God and his Angels, the Church and her children may receive content. These things prove it just, that he should die. And that it should be a part of his enjoined penance to see the thing done himself. Now because my speech is intended for the health of the sinner, I will direct it to the sinner. Thy first reason is, thou hast sinned against The weakeness of his first reason. God, thou deservest to die. This reason is no reason to infer that which thou wouldst infer. That therefore thou must die, and especially by thine own hand. For all men sin against God, & all men deserve to die: must all men therefore die? especially must they die by their own hands? This I doubt not but thou thyself thinkest absurd for others, and yet thou thinkest it reason for thyself. But God himself denieth this argument to be of any strength, while he saith, or commandeth the prophet ●…zec. 33. 12 in his name to say, Say unto them. As I live saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way, and live; turn you, turn you from your evil ways, for why will you die, O ye house of Israel? Is not God the judge? Is it not he against whom thou saidst thou hast sinned, and deserved death, and therefore must die? It shall be granted that thou hast sinned: It shall be granted that by that sin thou hast deserved death: but where is that must, where is that necessity of dying, that thou speakest of? when God saith it, and swears it by his life (who liveth ever) that he desireth not the death of a sinner. Thou dreamest of some inexorable severity in God, and some inevitable necessity of death in the sinner: God saith no to both. There is no such severity in God. He is far from urging, that desires not the death of a sinner. And there is no such unavoidable danger to man▪ while God doth offer him the way of life, even then when he hath by this sin deserved death; saying, As I live, I desire not the death of the wicked, but that the wicked turn from his way, and live. Seest thou not the vanity of this first Argument? where of truth afforded the premises? for thou hast sinned against god, and thy sin deserveth death. But error, danger▪ death▪ and the devil drew in the conclusion against truth: for there is no necessity, seeing God the judge requires no such death. (As I live I desire not the death of the wicked:) and contrary to that conclusion showeth a way of life, to his mind more ag●…eeable, to the sinner more safe. (But that the wicked turn from his way, and live,) return this argument to the devil that lent it thee: it may be retorted upon him in full strength. For he hath sinned against God, and by his sin deserved death: and therefore must die, for God desireth the death of wicked angels▪ having shut them up in everlasting chains under darkness unto the judgement of the last day, and hath not showed unto them any way of life. But for thyself learn to argue better, and frame thy argument so, that God may allow of it. I have sinned against God, therefore I must repent, I must turn from my ways unto God, and learn to walk in his ways. And again, my sin hath deserved death, therefore I must turn from my ways, that I may live, for God hath sworn●…, that he desires not the death of a sinner, but that the sinner turn from his wicked way, and live. These Conclusions are inferred according to Gods will, who desireth both thy conversion from thy former sins, and also thy salvation contrary to the merit of thy sins, saying, Turn you, Ezec. 33 11 turn you from your evil ways, for why will you die, O yee house of Israel? These conclusions have holiness in them, agreeable to all the commandments of God, whereas thy former conclusions invite to murder contrary to GOD'S commandments: and these conclusions contain life and salvation in them, according to all the promises of God, whereas thy former conclusions contain death and destruction contrary to his promises. If by thy former sins thou hast incurred the just displeasure of God. This manner of reasoning that I have taught thee, shows thee how to recover his love and liking, and if thy former sins have brought thee into the danger of death; this manner of reasoning that I have taught thee, shows thee how to recover life and salvation. Throw therefore thy foolish reason (I have sinned, and therefore must die) in the face of him that framed it for thee: and remember ever that comfortable Ezec. 33▪ 11 speech of God, As I live, saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way, & live: And frame thy Arguments by the direction of this word. I have sinned against God, therefore I must turn from my wicked ways. And my sin against God hath deserved death. Therefore I must turn from my wicked ways▪ so shall I live, this manner of arguing being as thou seest agreeable to God's word, is both pleasing unto God, and safe for thyself. Thy second reason grounded as thou The weakness of his second reason. thinkest upon justice, is this. I have laden and over charged the earth with the burden of my sins, it groaneth under that burden and can no longer bear it, therefore it must be eased by the removing of me. And forasmuch as I have been the man that have laid this load upon the earth, it is meet I should also be the man to remove it. This latter part of thy reason, that thou shouldest be the man to remove the burden, that hast been the man to lay on the burden, I hold to be most reasonable, he that did the wrong, aught to make the mends. But let us agree of the true burden that hath been laid on by wrong, and must be removed by right. That burden thou speakest of in the first part of thy reason, wherein thou arguest thus; I have loaden the earth with the burden of my sins, which it can no longer bear: therefore I must by death be removed. Dost thou not behold and see an error in this arguing? yea a wicked and most deceitful fraud of Satan seeking subtly to destroy thee, while in the antecedent of thy argument thou speakest of the burden that presseth the earth, thou namest thy sins, and they indeed make the earth to groan: and when thou comest in the conclusion of thy argument, to speak of removing this burden, thou ●…aiest nothing of removing the sin, but speakest altogether of removing thyself: thy sin is the burden, and thou concludest not to remove the sin, but to remove thyself. If a man wounded by another, and desirous to be healed, should apply his means to the party that made the wound, and not to the wound itself, dost thou not see, that man that made the wound may be removed, and the wound remain still as dangerous as it was at the first: but if he apply his means to the wound that was made, the wound shallbe healded and so removed, the man that made it remaining still. Thy case is altogether like it, thou hast given the earth a wound by the burden of thy sins, if the means for the easing of the earth, be applied, not to the sin to take away it, but unto thee to take away thee, thou mayest be removed, but the guiltiness of thy sins shall remain unto judgement. But if means be rightly applied to take away the sin, the earth is eased of her burden, and thou also remainest in safety, thy argument therefore should be framed thus. The earth groaneth under the burden of my sins, therefore these sins must be removed. He is unwise that cannot, & he is unjust that will not discern between the man that sinned, and the sin by him committed. It is a true saying of Saint Gregory. Man is the work of God, sin is the work of man, Lib. 4. Epist. 80. let us therefore discern what God hath made and what man hath done, and neither for the error that man committed, let us hate man whom God made, nor for the man, that is God's work love the sin that man hath committed. According to this rule, discern between thyself that art the work of God's hands, and thy sin that is the fruit of thine own invention. I hope thou wilt not say that the work of God's hands is a burden to the earth, and for the ease of the earth must be removed, than thou as thou art a man and a living creature of Gods making, art not the earths burden, neither is it the remedy to take the man away. But the sin that thou hast committed is the burden of the earth, and the remedy of this evil is to take the sin away: which is done on thy p●…rt by repentance, by ceasing from sin and by working righteousness as Esaie●…eacheth ●…eacheth saying (in the person of God) to the people of Israel, take away the Esay. 1. 16 ●…il of your works from before mine eyes, ●…ase to do evil, learn to do well. Then on the part of the sinner is his sin removed, when he repenteth him of his sin ceaseth to do evil, and sets his heart to work righteousness. And one Gods part our sin is taken away by forgiveness which always accompanieth man's true repentance as Ezakiel teacheth us saying▪ if the wicked will turn from all his sins that he hath committed, and Eze. 18. 21 keep all my statutes▪ and do that which is lawful and right, he shall surely live and shall not die, all his transgressions that he hath committed, they shall not be mentioned unto him, etc. Sin is removed, on man's part by repentance, on God's part by forgiveness: and thy sin (not thy person) being the burden of the earth, if thou wilt d●…e a work of justice, and ease the earth of the burden under which she groaneth, by removing the same, then remove the sin wherewith thou hast oppressed her, and let thyself alone, repent of thy sins past, amend thy way for the time to come, and thy sin is done away. So saith Saint Peter, Amend your Acts 3. 19 li●…es, and turn, that your sins may be put away. Amend therefore the first speech i●… this second reason & frame the argument thus. I have laden and overcharged the earth with the burden of my sins, it groaneth under that burden, & can no longer bear it, therefore it must be eased by the removing of my sins, & then add on God's name the second part of thy speech in that reason, & say; Forasmuch as I have been the man that have laid this load upon the earth, it is meet I should also be the man to remove it, & now become as resolute to ease the earth of the true load, which is thy sin, as before thou didst profess to be in removing thyself which art not the load. And as for the conceit which thou didst enfold in this reason, or infer upon this reason, that seeing thou hadst Being unworthy of l●…fe on earth he is more unworthy of life in heaven aswered. oppressed the earth with thy sins, and wert unworthy to live any longer in the earth which is but the place of mortal life, it should be folly & madness in thee, yea shameless presumption, even to think to live in heaven which is the place of everlasting life. Indeed he that 〈◊〉 unworthy of mortal life, & of a place on earth, is much more unworthy of immortal life, and a place in heaven. But let this thought vanish, together with the ●…raudulent reason. For he that is worthy of neither, may (by the favour of God) enjoy both. jacob confesseth himself unworthy of all God's blessings saying, I am not worthy of the least Ge●…. 3●…. 1●… of all the mercy, and all the truth which thou hast showed unto thy servant. He confesseth his unworthiness, & yet confesseth with all, that God showed him that mercy and truth, that he held himself so unworthy of; and unto this unworthy man (so considering himself) did God make promise of his free favour in these words. I will not forsake thee, until I have performed that, that I have promised thee. So that it is not the worthiness of the receiver, but the promise of God that he respecteth in showing mercy and bestowing his blessings. And if thou wilt take order by repentance (as hath been taught thee) to remove the burden of thy sins▪ wherewith all thou hast oppressed the earth, thy unworthiness with thy sins shall be done away, and after the days of thy mortal life on earth finished, thou shalt enjoy immortality with God in the kingdom of heaven. The third reason persuading this cruel The weakness of his third reason. act as a work of justice is this. My life is loathsome both to heaven and earth: in heaven to God & his Angels, in earth to the Church and her children, and therefore it must not to be continued. This is not a new reason, but the first enlarged with addition of the names of the Angels in heaven, of the Church and her children on earth. For in the first thou didst affirm that thou ●…adst▪ offended God (that is made thy life to be loathsome in his sight). And now thou ad●…est further mention of his Angel's a●…oue and Saints beneath, thou hast also ●…en offence unto them, indeed upon ●…e love and hatred of God dependeth ●…e love and hatred of all his servants in heaven and earth. If by thy wickedness ●…ou make thy life loathsome to God, ●…ou makest it also loathsome to them: ●…d if again by repentance thou make 〈◊〉 life pleasing to God, thou makest i●…●…o pleasing to men. For as Salomon●…ith ●…ith. When the ways of a man please the Prou. 16. 7 lord, he will make also his enemies to be at ●…ace with him. So that if thou repent ●…ee of thy former lewd life, if thou cease to do evil, & learn to do well, ●…ou hast reconciled thyself to God, ●…d he will make all his creatures to be ●…iendes with thee, even them which ●…ere most offended before: and for ●…ine own good consider, what it is that ●…th made thy life so loath some to hea●…n and earth, to God, to his Angels, to ●…e Church, and to the children of it, is it ●…ot thy sin? is it any thing but thy ●…ne? then if thou wilt be careful as thou hast been taught, to put away sin by repentance, all the offence is removed: heaven doth no longer hate thee, and the earth hath not cause any longer to be an enemy unto thee: what they loathed before, is now done away, and that succeedeth in place which they have cause to love, and do love. That the offence which God took, is done away by thy repentance, appeareth by that which is said in the Gospel. joy Luke. 15. 7 shall be in heaven for one sinner that converteth, more than for ninety and nine just men, that need no amendment of life. And when he saith there shall be joy in heaven, he doth not exclude the God of heaven, for what joy can be in heaven and among the cratures of heaven, if the God of heaven remain displeased? therefore thy repentance removeth all cause of loathing from God, and receiveth therein all content, and in particular, it giveth content to the Angels of heaven. All cause of loathing & offence is taken from them, and in place thereof they rejoice and are glad for thy conversion. It is said in the same place of the Gospel, Likewise I said unto you, there is joy in the Luke. 15. 10. presence of the Angels of God for one sinner that converteth. See how thy conversion altereth the case: thy sin maketh the Angels to loathe thee as a filthy and abominable creature▪ thou art no sooner converted and changed by thy repentance, but they which loathed thee before, do now love thee; they which held the abomminable before, do now esteem thee as honourable. What need is here of taking away of life, to take away and remove the offence of the Angels? repent and it is done, amend thy ●…se, and thou hast their love, and as thy ●…epentance recovereth love and grace i●… heaven, so doth it in the earth, in the Church, and among her children. What else is the Church, but the number of them, that by the calling of God are tur●…ed from their wickedness and infidelity? And can the Church hate the children that by repentance and regeneration are borne again unto her? the Church inviteth and calleth to repentance, saying, Come and let us go up to ●…say. 2. 3. the mountain of the Lord, to the house of the God of Lacob, and he will teach us his ●…ies, and we will walk in his paths. The Church altogether calleth to repentance the watchmen and pastors in the Church lift up their voice as a trumpet, and reprove the sin of the people and teach them the way and will of God, and call by doctrine: the people and flock set up the example of their life, according to the commandment of our Saviour. Mat. 5. 16. Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. And they call by example, all that are truly turned unto God, do desire that all other may truly turn to God. And how then can it he? if thou repent thee of thy sin, and turn to the Lord in amendment of life, but that the Church and her children, that loathed thee before should now love thee: and what is then become of this great and fearful objection? what need have we of killing and murdering the sinner? mortify thy earthly members, war against thy fleshly lusts, cease from thy sin, and do that which is right in the sight of God, and these reasons that seemed injustice to urge, a necessity of thy death are vanished away. And thou mayest live to glorify God, and finishing thy days on earth with comfort, and mayest and shalt live here●…fter in heaven. All which is overthrown with thy wicked resolution. Besides these reasons that seemed to Three reasons seeming to ●…roue i●… a matter of advantage. prove it a matter of justice (when yet ●…othing can be devised more unjust) ●…ou hast other reasons that seem to ●…ooue it a matter of advantage (when ●…deed it were the greatest of all losses 〈◊〉 can hoppen unto thee.) First thou 1. ●…kest by doing execution upon thy 〈◊〉, that thou shalt glorify God in thy ●…th, whom thou never hadst care to ●…lorifie all the days of thy life: and this cannot but turn to thy advantage, to 〈◊〉 found so zealous of God's glory, that 〈◊〉 art willing to further it with the 〈◊〉 of thy life. Secondly, thou thinkest 2. 〈◊〉 by cutting of thine own life thou 〈◊〉 then cease to sin, which during 〈◊〉 life thou hast not done, but hast continued to multiply iniquity every day. And indeed he that is dead is freed from ●…ning after the manner of the living. ●…or when Achan was stoned, he could ●…eale no more: When Zimri was thrust ●…orow the body by Phin●…as he could commit fornication no more. When Achitophel had hanged himself, and joab had smitten Absolom, they could conspire in treason no more. And this cannot but turn to thy advantage, that thou shalt no more sin against God. Thirdly, thou thinkest that thy death shall 〈◊〉 with it an end of all thy troubles, of all thy pain, of all thy fear and indeed it bringeth with it an end of all the momentary troubles of this life, both past, present, and to come. Famine having once killed, the famished shall hunger no more: the sword having once slain, the dead shall never fear wounds any more: If sickness have devoured and brought to the grave, the consumed parts shall groan and languish no more. The fire, the water, the prison, the rack, the tyrant, the hangman, can torment and kill no more. And in one word, death delivereth from all the labours, troubles, dangers, and evils of this life (if there be not other troubles and evils of another world, it freeth from all) and this thou esteemest so great an advantage, as that even the most fearful should for it desire seek and embrace death. These reasons also let us examine, that thou mayest not be deceived and perish. The first reason seeming to prove it a The vanity and weakness of the first of these reasons. ●…atter of advantage is this, thou thinkest by doing this execution, that thou ●…alt glorify God by thy death, whom thou hast had no care to glorify all the days of thy life. And some beneficial reward must needs be due unto thee for so great care of glorifying God. I might wonder justly to hear this reason come from thee, for they which intent to do 〈◊〉 such thing unto themselves, have little care or thought of God's glory: and I am sure they have no rule for it, that by destroying themselves, they do glorify God, and may think that God would have them by any such course, seek to glorify him. This was a trick of the prince of darkness, cunningly ●…ut upon thee, who turning his self into an Angel of light, when he goeth about both to destroy thee, and to dishonour God by this ungodly fact, would make thee believe that it were a holy and virtuous action, serving greatly to the glory of God. And with this cunning the subtle Serpent hath prevailed too far with many weak ones, God deliver thee from him. Indeed God is honoured greatly by the destruction of the wicked, as he saith to Moses. When the children of Israel going out of Egypt, were directed to go by the way of the Red-sea through the Wilderness, Pharaoh Exo. 14. 3. will say of the children of Israel, they are tangled in the land, the Wilderness hath shut them in, and I will harden Pharaos' heart that he shall follow after you: So I will get me honour upon Pharaoh, and upon all his host. And after when Pharaoh with his host was come forth after Israel, and God had commanded Moses to go toward the sea, to lift up his rod, and streich out his hand upon the sea, that a way being opened in the divided waters, Israel might go thorough, he said, Behold I will harden the hearts of the Exo. 14 17. Egyptians, that they may follow them, and I will get me honour, upon Pharaoh, and upon all his host, upon his Chariots and up. on his Horsemen. Then the Egyptians shall know that I am the Lord, when I have gotten me honour upon Pharaoh, upon his Chariots and upon his Horsemen. And how was this honour gotten but by destroying those wicked men? for after they were entered in between the wa●…ts, at God's commandment, Moses Exo▪ 14 17 stretched forth his hand upon the sea, and the sea returned to his force early in the ●…ning, and the Egyptians fled against 〈◊〉, but the Lord overthrew the Egyptians in the midst of the sea. So the water returned and covered the Chariots and the Horsemen, even all the host of Pharaoh that came into the sea after them, there re●…ained not one of them. here was honour gotten by the destruction of the Egyptians. But mark how he speaks of it. I will get me honour upon Pharaoh, and upon all his Host. He got it, they did not give it him: they had no intent to do him honour, and to make his name glorious: but he took it, he wrought it out for himself by his mighty power in their destruction he made himself ●…nowen, to be a just a mighty and upright God, that giveth to every man according to his works, and respecteth to man's person and is able to bridle tyrants, and to cut of the ungodly whatsoever they be. Thus he glorifieth himself by winning the praise of a holy just and omnipotent God, when he cutteth off the wicked, and bringeth them down into destruction. They that perish had no intent to glorify him, nor may they look for any thanks or reward in regard of the glory that God hath by them, for they never studied to yield him any such praise, he won it altogether against their mind and purpose. And so in thy case, if thou shouldest persist in thy ungodly purpose, and shouldest out of thine own days by killing thyself, thy frowardness and wickedness should turn to his praise, his justice should appear to his great glory. But to thee no thanks nor reward should be due, as if thou hadst intended and laboured to bring glory to his name, for what hast thou do●…e that thou canst think agreeable to his will? and worthy of his acceptation and reward. Did he ever give thee any authority to take away the life of any? show thy commission and warrant from God, that thy obedience and care to set up God's praise may appear in thy lawful and warrantable action. Many trespasses of subjects deserve death, and it is the King's honour that wickedness in his people be punished: but is it lawful presently for a private man to kill that trespasser, because he hath justly deserved death? he that doth it without authority and warrant from the King, shall he not be culpable of murder? If authority be given thee, it is thy praise to do justice, if thou have no authority that act of justice will be thy sin, it will be justice to him that is slain, but it will be murder in thee that didst take away his life. So howsoever thy sin do deserve death, yet if thou kill thyself without authority (and God never gave authority, nor will give to any to kill himself) thou sinnest presumptuously, and instead of honouring God, dost dishonour him, first in committing wickedness, and secondly in preventing the noble honour of God, which he might have won in forgiving thy sin. God's glory is sought and often wrought by adventuring thy life in his service, yea by losing thy life in his service: this he often requireth, and ever rewardeth. Therein a man truly showeth that he preferreth God's glory before his own life. Thus the Prophets and Apostles, and all holy Martyrs have glorfied God by adventuring first, and losing at last their lives in his service. It is their comfort, their glory, their salvation, so to yield up their lives to the service of the giver of it. But God's glory is not sought nor wrought by them, that in their discontent, and impatience, grudging at the troubles that he hath laid upon them, and despairing of his help to support and deliver them, do kill themselves, because they will not suffer. Therein they truly show themselves enemies of God's glory, grudgers at Gods will, preferring (even to the loss of life) their own will before Gods will, their own unjust will, refusing to bear the correction of God, before his just will in correcting them. Can there be a more proud, a more wilful, a more wicked and obstinate opposition against God than this? that a man shall say, I will die before I will endure this at God's hands, and after to do it because he may not have his will against God. Never any Prophet, never any Apostle, or holy man ever did so. There is no comfort nor glory in it, but despair, horror and eternal confusion in it. This therefore is a most false and wicked reason. Thou shalt truly glorify God if thou amend thy life, thou shalt but dishonour and offend him in ending thy life. Thy second reason grounded upon The vanity and weakness of the second of these reasons. supposed advantage is this. Thou thinkest that by cutting of thy life, thou shalt sin no more. And to cease from sin thou holdest to be very pleasing unto God, and so it will prove beneficial to thee. This reason is full of fraud. For first where thou thinkest that after death How the dead may be said not to sin. thou shalt sin no more, I deny it to be true in all men, otherwise then thus, that they can no more sin after the manner of this world, they cannot between death and the resurrection, give their members (that lay leveles in the grave, and turue to dust.) As weapons of unrighteousness unto sin: ahab's false Prophets being dead can lie unto him ●…o more, joab being dead can murder ●…o more, the swearer, the adultery, though thief being dead, can with their tongues blaspheme no more, with their hands rob & spoil no more, nor pollute their members by uncleanness any more, but doth it follow therefore that they sin The wicked continue to sin even when they are dead. no more? is not the hatred of God sin? impatiency in suffering deserved damnation, is it no sin? can any imagine that damned souls have laid off all maliciousness? and that those men, that while they lived, and were called upon to serve the Lord, were alured by many blessings given, and by promise of many more, were threatened with God's judgements, and felt also some favourable and easy corrections, would yet never hearken to the voice of God, would never love him, never fear him, never cease from sin, never regard to amend their ways, but continued obstinate, and died in their ignorance, stubbornness, malice and all their sin? can any imagine that these, assoon as they are dead, should become free from sin, and holy Saints, to please God by abstaining from evil, and to merit favour? O most absurd imagination, to think that a man should become holy in Hell, that was profane unto the last point of his life on earth. Hitherto properly belong the words of Solomon saying, If the tree do Eccle. 9 3. fall toward the South, or toward the North, in the place that the tree falleth in, there it shallbe. In that place he exhorteth to liberality and virtue while we live, because when death comes, than there is no place of bearing after any fruits of goodness, after death there followeth no alteration of this kind, to make either the good man worse than he was, or the evil man better than he was: if the tree fall toward the South it turneth not itself after to the North, and if it fall toward the North, it turneth not to the South. The good man's goodness continueth with him, and is increased rather then diminished, because he than enjoyeth the goodness of God in Heavenly manner, to raise his love unto God to the highest degree and measure: and the wicked man's wickedness after death continueth with him, and is increased rather then diminished, because he now feeleth the wrath of God in the heaviest manner, to raise his hatred against God ●…nto the highest strain. Death can make no such change in a man that he that was a sinner unto death and in death, should cease to be a sinner after death; this reason will deceive thee: if earth was able to make the a contemner, than Hell is able to make thee a blasphemer, for if correction (intended for thy amendment) could not make the cease from sinning while thou didst live. How much less can punishments, laid upon thee, not by way of correction, but by way of condemnation make thee cease from sinning? the mind of the condemned, how it stands affected toward God, we may see by that which is written in the Book of the Revelations, Men boiled in great heat, and blasphemed Ma●…t. 16. 9 the name of God, which hath power over these plagues, and they repented not to have given him glory. When sinners are once tormented in those flames, they are so far from repenting of their sin, to cease from it, that their whole carriage is rage and blasphemy. They can do nothing else; and therefore, though being dead, thou can do no evil, after the fashion of this world, yet it followeth not that therefore thou shalt not If they do com●… it no new sin▪ yet they must perish ●…r the old unpardoned. sin. But say thou canst not commit any new sin, what advantage is that unto thee, when thy old sin is unforgiven, for want of repentance before thy death: yea thy very death, wrought by thine own hands (without warrant from God, yea directly contrary to the commandment of God) addeth unto thy condemnation deserved before. Doth it help the thief fast shut up in prison, that he stealeth no more, when for the old theft unpardoned, he must be hanged? Surely no: and his ceasing to steal while he is a prisoner, will not be interpreted to proceed from my new grace, and purpose of amendment, but to be want of liberty, want of means and opportunity. He doth ●…ot steal, because he cannot steal, it is no new mind in him, but the straightness of his imprisonment that maketh him for bear, and though he commit no new robberies, yet he must die for the old. And if thou couldst sin no more▪ after thy death, the not committing of new sins would be as small advantage unto thee, that perishest for the old unpardoned: and thy forbeating in thy grave, will not be interpreted to be any fruit of repentance, and a renewed heart, but to be a necessity imposed upon thee, thy earthly members being tied and restrained by the condition of death: and therefore though thou commit no new sin, thou must perish eternally for thy old, not repent by thee, and therefore not pardoned of God. There shall not be laid to the charge of them that shall hear this sentence at the last day; Depart from me ye Mat. 25. 41 cursed into everlasting fire prepared for the devil and his angels. Any other sin then those which they committed upon the earth, where they lived among the little ones of Christ: for thus shall it be said unto them, I was an hungered, and Mat. 25. 41 ye gave me no meat: I thirsted, and ye gave me no drink: I was a stranger, and ye lodged me not: I was naked, and ye clothed me not: sick▪ and in prison, and ye visited me not. These were no sins committed after they were gone out of the earth, while their bodies were in the grave, and their souls in hell fire, Christ was not there among them in his members, hungry, thirsty, wandering, naked, sick, and in prison: and they there had neither bread, nor drink, nor clothes, not lodging chambers to relieve him withal, they are their old sins unpardoned, not any new sins after death committed, that the wicked shall be condemned for at the last day. And so much Saint Paul doth teach us where he saith, We must all appear before 2. Cor. 5. 10 the tudgement seat of Christ, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil. When thou shalt come to judgement before jesus Christ, that shall judge both quick and dead, at his appearing, and in his kingdom, thou shalt not be questioned for any thing done out of thy body, when thou art dead, but only for those things, which thou did dost in thy body, while thou wert alive. Where is then that advantage that thou dreamest of, by not sinning any more after death? Seest thou not by this time, what a strange delusion it was, that thou shouldest sin no more after death, and that ceasing from sin should win thee some favour with God, and be take●… for true repentance, and that therefore it should be a benefit unto thee, to cut off thine own life, that so thou mightest withal cut off the (too long continued) course and custom of thy sin? if thou have any such purpose indeed to cease from sin (which I beseech God to give thee, if thou have it not, and to continue in thee, if thou have it) nourish thy life, that God hath given thee, and while thou art in the body, cease to do evil, and learn to do wel●…: make haste to turn to the Lord, and put not off from day to day: and whilst thou hast time, bring forth fruits worthy amendment of life. This will be taken for true repentance: this will cause all thy former sins to be put out of all remembrance. And then, whensoever God shall be pleased to call thee out of thee out of the world, thou shalt end thy days in peace and comfort, and then thou shalt indeed cease from sin, and thy works shall follow thee, to the gain of eternal life. This do, and repent thee of thy former resolution, for hitherto the reasons whereupon it is grounded, are vain and dangerous. The vanity & weakness of the third of these reason. Thy third and last reason grounded upon supposed advantage, is this, thou thinkest that thy death shall bring with it an end of all thy troubles, of all thy pain, and of all thy fear. And I verily believe, that all the former reasons, were but idly pleaded by thee, that thou wert nothing at all moved with them, and that thou didst only allege them, to make show of doing that with reason, for which indeed thou canst have no reason: and this last alleged reason (though as weak, as vain, and as deceitful as all the other) was the only thing that carried thy resolution. For all they that resolve upon such desperate courses, do it out of a conceit to rid and free themselves from shame and troubles. But verily this act, if thou shouldest do it (which God defend thee from) can not deliver thee from trouble, from danger, or from shame. It is one of Satan's lies: as truly as he told our first parents, that by breaking God's commandment, they should be as gods, so truly doth he tell thee, that by this act, which is a manifest and violent breach of God's commandment thou shalt free thyself from troubles. There is not a more ready way to throw thyself into endless troubles. And let us consider seriously of this There are ●…vo k●…des of 〈◊〉, o●…●… in this life▪ another after this life. point, that thou mayest see thy error. There are troubles, dangers, and shames that belong to this world, and to the life of man in this world: this world is their proper place, and thy life here is their proper time. Some other there are that belong to an other world, and to the time that followeth our departure out of this world. Hell that receiveth the wicked, is their proper place: and the time that succeed this life, their proper time. Of the first sort are poverty and unexpert losses, weariness, weakness and sickness, in our body, disquietness in our house, slanders and disgraces, banishment, imprisonment, public shame, displeasure of Princes, persecution and such like. Of these the Prophet speaketh, saying, Great are the Ps●…l 34. 19 troubles of the righteous, but the Lord delivereth him out of them all. Of the other sort are the worm that dieth not, and the fire that never goeth out, which Esay speaketh of, shame and perpetual contempt, which Daniel speaketh of: outward darkness, where is weeping and gnashing of teeth, which our Saviour speaketh of: everlasting fire prepared for the devil and his Angels, tormenting flame, abjection from God, the second death, and the bottomless pit, whose smoke ascendeth for ever. Of these speaketh john the Evangelist, saying. Death and hell were cast into the Reu. 20. 14 lake of fire, this is the second death: and whosoever was not found written in the book of life, was cast into the lake of fire. The first sort belonging to this life are short, tolerable, and mixed with many comforts: the second sort belonging to the time after this life, are eternal, intolerable, and no comfort is mixed with them, not so much as one drop of water to cool the scorched tongue. The first sort is common both to good and bad men, and may be borne, yea overcome with patience: the second sort is prepared only for the wicked, even for the appointed vessels of wrath, and they give no place to patience. And among all these troubles, one I find, that seemeth to be common to both these places, and that is accusing thoughts (thy present burden) but with this difference, that in this life it is but a matter of fear (though a tormenting fear) and after this life it is matter of torment (even a most fearful torment) in this life both good and bad are affrighted with this tormenting fear, after this life, only the wicked and the reprobate are tormented with this fearful torment. Now from which of these troubles From what troubl●…s death doth, deliver. doth death free us? and in what estate doth it leave us, when it hath freed us? These are material considerations for a man in thy condition, and therefore hark diligently, that thou mayest not be deceived in thy account, and fall into endless and intolerable troubles, while thou strivest to free thyself from short and easy troubles. Death doth put an end unto the troubles of this life, not because it taketh away troubles, but because it taketh away life, and with the end of life, needs must there be an end of the trouble that is proper to life. For death doth not help our pain a●…▪ Physician, but as an executioner; the Physician cureth the grief, and preserveth life, the executioner cureth the grief, by taking away the life: for by cutting off the head, he frees the patient from ever complaining of the toothache. And Imtreate thee to regard this manner of death's cure. If thou wert sick of the gout, or palsi●…, or other disease, wouldst thou send for the common hangman to cure thee with a sword, or with a halter? This is not to take away the disease, but to assist the disease, too weak of itself to destroy thee speedily, and therefore thou callest for help, not to assist thee against the disease to overcome it, but to assist the disease against thee, to overcome thee, I persuade myself thou wouldst not send for the hangman, but wouldst send for the Physician, to cure thy disease with safety of thyself, whose knowledge and fidelity might oppose against the danger of thy disease, and comfort thee to overcome thy disease, and weaken the disease, that it might not overcome thee: so deal with thyself in the time of thy Spiritual disease. Send not for death the hangman (death came into the world by the justice of God as a punishment of our sin) but send unto God the Physician, that is able to remove thy disease, and preserve thy life. God healeth by preservation, not by destruction, death's act (in this manner required) if it may be called a healing, healeth by destruction, not by preservation, though I must confess, that with death there comes an end of all present troubles, from sense and feeling whereof, he is delivered that is dead. But in what case doth death leave In what case death leaveth them that delivered so from troubles. them that are thus delivered from present, short, and sufferable troubles? surely, it leaveth not all in like case, the difference is great between the dead. When death cometh by the ordinary work of God's hand (to whom the issues of death belong) and the party that dieth, is well prepared by faith in Christ, to leave this world at the will of his GOD, that he may be gathered to his Redeemer, which is best of all. Death It leaveth the godly i●… a blessed estate. leaveth this man in a blessed estate, it is the period of his present troubles, and then begins his eternal rest. Unto this man death hath left his sting, and is made unto him the way and bridge, by which he passeth over to enter into true life. And this comes to pass, not by any secret virtue of death itself, but by the virtue of the death of Christ, making that by his grace to be our medicine, that sin had made to be our poison. Augustine entreating of this point, that De Civitat. Dein lib. 13. cap. 4. death which he calleth poenam vitiorum, and supplicium peccator is, the just pain of wickedness & punishment of sinners, should become as he calls it, arma virtutis, and justi meritum, the armour of virtue, and merit or happiness of a righteous man, he saith this cometh thus to pass, non quia mors bonum aliquod facta est quae antea malum fuit, not because death is now become a good blessing, that before was an evil curse. Sed tantam Deus fidei praestit it gratiam, ut mors quam vitae constat esse contrariam, instrumentum sieret per quod transiretur in vitam: that is, but God did afford so much grace unto faith in his Son, that death which is known to be contrary to life, should be made the instrument or way by which we might pass into life. So that death coming by the order of God, to a man prepared by faith in Christ, that neither through impatience hasteneth death before his time, nor through love of this world, or ignorance of his future happiness, cowardly shrinketh, desiring to live beyond his time: death coming to such a man in this manner, delivering him from his present short and sufferable troubles, leaveth him in a blessed and happy condition, absolutely freed from all troubles, for the second death hath no power over him, and he is presently received into glory. To him pertain these words of Christ, He that john 5. 24. heareth my words, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death unto life. As the believing thief passed from the Cross to Paradise, and as soon as he was delivered from his present trouble, entered into eternal glory, and never felt eternal troubles: so every believer, when God calls him out of this world, from earth passeth to heaven, as Lazarus did from his hovel into Abraham's bosom, and death leaveth him in a most happy state. For, Blessed are the dead which die in the Reu. 14. 13 Lord, even so saith the spirit, for they rest from their labours. No more trouble, no more danger, no more sorrow shall come to them. But death doth not prove so beneficial It leaveth the wicked in a most wicked estate. to all. For when a wicked man dies, whether he perish by fire as did the Sodomites, or perish by water as did Pharaoh and his Egyptians, or be swallowed up of the gaping earth, as was Korah and his company, or were stoned to death, as was Achan, or be slain with the sword, as was joab, or perish of some foul disease, as did Herod, or die a fair death in his bed, as the greatest number do, or fall by his own hand, as Achitophel and some other did; howsoever he come to his end, with honour or reproach, with ease or with pain: the wicked man by death (though delivered from the troubles of this life, yet) is left in a most woeful estate, being led into the depth of all miseries. For from the earth they pass to hell, from short to eternal, from tolerable to unsufferable crosses, from troubles mixed with comforts, which also in their bitterest condition may be indu●…ed, and overcome with some little patience, to troubles mixed with no comforts, making even the remembrance of that sweet name of comfort to be a new addition of discomfort, and which give no place for the least measure of patience to abide with them. Of the end and endless condition of the wicked, when death hath fetched them from hence, the Prophet speaketh in the Psalm, Psal. 73. 18 Surely thou hast set them in slippery places, and castest them down into desolation. How suddenly are they destroyed, perished, and horribly consumed, as a dream when one awaketh, O Lord, when thou raisest us up, thou shalt make their image▪ despised. There prosperity before death is slippery as Ice, there is no firm standing upon it and when death cometh, that seemeth to give ease and end of some intermixed troubles, they fall with violence, and there fall is remediless, they perish in it, and remain miserable for ever, & whatsoever conceit they nourished of lasting and continued ease, it becometh like a dream, which proveth idle when the dreamer awaketh: job speaketh excellently of the wretched condition unto which death bringeth the wicked, saying, job. 21. 17 How oft shall the Candle of the wicked be put out, and there destruction come upon them? He will divide their lives in his wrath: they shall be as slubble before the wind, and as chaff that the storm carrieth away. God will lay up the sorrow of the father for the children, when he rewardeth him, he shall know it: his eyes shall see his destruction, and▪ he shall drink of the wrath of the almighty: for what pleasure hath he in his house after him, when the number of ●…is months is cut off? This good man job knew something, in what condition death leaveth a wicked man, when it hath fetched him out of this world: then is he delivered up to the violent storm of God's just indignation, the stubble is not more easily nor more confusedly scattered than he: then cometh the reward of all his wickedness, he was a doer before, from that time he becometh merely a sufferer: then the fury of the almighty seizeth upon him, his daily drink shall be nothing else but the wrath of God: his pleasure after his death is altogether ended, and eternal woe lighteth upon him. Let us not stand only upon sentences, which may perhaps be esteemed as laws, which great men easily break thorough and delude. Let us look into the acts of God, and consider his real proceeding: we have a notable example commended unto us by our Saviour Christ, to whom the father hath committed all judgement, and therefore he should not be ignorant of God's carriage. He remembreth a great man, a rich man, which was clothed in Purple and fine linen, and fared well and dilicately every day. His wealth 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 leave him? our Saviour telleth us in these words. The rich man died, and was buried, and being in hell in torments, he lift up his eyes and saw Abraham a far off, and Lazarus in his bosom, than he cried and said, father Abraham have mercy upon me, and Lu. 16. 22. send Lazarus that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame: but Abraham said son remember that thou in thy life time receivedst thy pleasure, and chose Lazarus pain: now therefore is he comforted, and thou art tormented. There was his answer, stopping his mouth, & leaving no place for any further hope of any good. While he lived he was well, if any thing were a little amiss, it was fully recompensed with many pleasures: in the end he died, and in that death his troubles (if he had any) ended and his pleasures also. And where did death leave him? in Hell: in what estate there? in torments: with what hope of help? he had liberty to cry and call, but there was no relief: and it seemeth the man understood and feared so much, and therefore in his request he was very moderate (if I may call it moderation, which was rather the faint request of a despairing heart) for he desired not to be taken out of Hell, to be placed in Heaven where Lazarus was: he desired not to be quitted wholly of his torments, and to possess the joys of Paradise: he knew it was in vain to hope for or crave any such thing: And therefore like a saint-harted, fearing, doubting, and despairing creature, he begged a drop of cold water, a thing of nothing, soon dried up in the heat of that Furnace of fire where he fried. In the measure of his request he showed the measure of his hope, he craves a thing of nothing, as knowing that nothing was to be obtained. This is all the deliverance from trouble, The sinner's misery, that by killing himself seeks to be free from trouble. that thy act in killing thyself, and adding that unnatural sin unto all thy other sins, can help thee unto: namely to deliver thee from sickness, by thy death, and that death eternal, to deliver thee from needless fear, by certain danger, and that danger for ever remediless: to deliver thee from a little grief, by endless woe, and that we also unsufferable: to deliver thee from some discontent, by eternal vexation heaped up beyond measure: to deliver thee from the slight offence of a little sun-burning, by casting thee into the flames of Hell fire, that never shall be quenched: to deliver thee from some disgrace among men, by making thee, as Esay speaketh to be an abhorring to all flesh. This is that Esa. 66. 24. sweet advantage that thou dreamest of, that thy death shall bring with it an end of all thy fears, troubles, and disgraces, indeed it is the most sure way to bring upon thee all fear trouble and disgraces; it endeth present, and beginneth future troubles. It endeth short, and beginneth eternal troubles, it endeth easy and tolerable evils, it beginneth woeful and intolerable evils. So that there is no deliverance to be hoped for this way, it turneth in conveniences into mischiefs, and turneth offences into hellish torments: in one word it turneth a weary life that may be helped, into a woeful death that cannot be helped. He that hateth thee with a deadly hatred, cannot devise to do or wish unto thee a greater mischief, than this, that thou unwisly concludest against thyself, therefore change thy mind while yet thou hast time, hurt not thyself, please not thine enemies, offend not thy God, quench not the light of life that he hath kindled in thy breast, break not the prison of thy body, in which God hath shut up thy soul as a prisoner for a season: it is neither a matter of justice for thee without commission to punish thyself with death: neither is it a matter of advantage for fear of falling into danger, to throw thyself headlong into danger. Bear thy cross with patience yet a little while, and trust in the mercy of God by Christ. So shall thy sins be forgiven, thy life shall be saved, and in due time peace shall be restored to thy soul. CHAP. XXIX. THE sinner by this time A twel●…th objection be i●… unworthy of life, and must not nourish it: be is unworthy of good things and must not use them. partly afraid and partly ashamed of his former unjust and dangerous resolution, and seeing the iniquity and absurdity of it, lets it fall upon the ground: but is not yet won to that care and love to the preservation of his own life that should be in him: and therefore objecteth again in a less violent manner (but very unkindly) saying, If I may not kill myself that have deserved to die, yet why should I cherish myself, that am not worthy to live? is not life a gift and blessing of God? is it not a talon of his wealth that he hath committed to our occupying, that we might be faithful, and he might be a gainer by the right use of it? and first of all, as it is his gift and blessing bestowed upon me, I have been unthankful to him for it, the unreasonable beasts, the senseless trees and plants have been more thankful for a viler and worse-qualified life, than I for my life: yea the stones and dead earth that have no life, have been more thankful for a bare being, than I for my life adorned with excellent qualities. And shall so unthankful a man think to continue the use of so great a blessing? And as it is his goods, and that Talon that he hath committed to me to use to his advantage, that he might get glory by his own possession, I have been very unfaithful, and have wasted the days thereof not only unprofitably, but also hurtfully: many days have been spent in ignorance while I knew not my duty: many days in sloth and idleness while I had no care to do my duty: many days in vanity while I sought my pleasure: many in wickedness while I sought the satisfying of mine own lusts. And shall so unfaithful a servant think to have still in use such goods of his masters that he hath done no good withal? was it not said if the unprofitable servant, take th●… Mat. 25. 28 talon from him, and give it unto him that hath ten talents. And was it not said to Luk. 16 2 the wasteful Steward, How is it that I hear this of thee? give an account of thy Stewardship, for thou mayest be no longer Steward. Such a Steward, such a servant am I, I have made waste of the days of my life, I have brought no glory to God by them, therefore I hold myself unworthy of life, and will not seek to nourish it: beside I am not worthy of meat, I will not eat: I am not worthy of drink; I will never quench my thirst: I am not worthy of my clothes to cover my wicked carcase, nor of my bed to rest my ungodly bones upon: I am not worthy of thy company, of thy comfort, of these merciful words of counsel that thou givest me: I am worthy of nothing: cast me out to the dunghill as a crumb of unsavoury salt, speak no more unto me, do no more service for me, give nothing unto me, let me perish: I know how vile I am before God, and I am as vile in mine own sight, and let me be no dearer in your ●…ies: my sins make me unworthy of all good things, and worthy only of death, and therefore in reverence to God I will abstain from the use of all good things, and wait for deserved death. O poor afflicted soul, these words Answer to this twelfth objection. do much move my compassion toward thee, to see that humility should become hurtful to any poor servant of God, and that the confession of our unworthiness should prejudice our comfort in God, and our relief from God, even then when God doth ofter relief, and in those things wherein God doth offer comfort. Here is an error that must be helped. This error is not in thy confession of thine unworthiness, therein we & all God's children will join with thee, and every man confess that we are not worthy of the least of God's mercies, because we have been unthankful for the comfort that we have reaped by them, and have also been unfaithful not improveing them to the praise of God, we will say with jacob unto God. I am not worthy of the least of all the mercies Gen. 32. 11 and all the truth which thou hast showed unto thy servant. We will confess unto Christ with the Centurion, and say, I am not worthy that thou shouldest come Mat. 8. 8. under my roof: And with the prodigal child, privy to his own riotous courses, we will say to God, as he said to his father, Father I have sinned against heaven Luke. 15. 21. and before thee, and am no more worthy to be called thy son. If unthankfulness can make thee unworthy, we cannot be worthy, that have been as unthankful: and if unfaithfulness can make thee unworthy, we must stand by thee, and confess as much against ourselves▪ if any man's sin may make him unworthy, then are we as unworthy as any man, for we also have sinned and justly displeased our God. But the error Wherein the error of this obi●…ction heath. is in this, that, because thou dost judge thyself unworthy of the good gifts of God, therefore thou shouldest forbear to use them: alas what should become of the creatures of God, if all should forbear to use his gifts that are unworthy of his gifts. This must needs produce a general decay of all God's creatures. Understand therefore these things God alloweth his blessings to the unworthy. following. First God doth allow his blessings, not to the worthy only, but to the unworthy also. Of him the Prophet Psal. 145. 9 saith. The Lord is good unto all, and his mercies are over all his works. Because the creatures are the work of his hands, therefore (without regard whether they be worthy or not worthy) he will extend his mercy unto them. Of him the Lord jesus saith. He maketh his Sun to Mat. 5. 45. arise upon the evil and the good, and sendeth rain on the just & unjust. God is not ignorant either of the worthiness of the good and just, or of the unworthiness of the evil and unjust, but he regardeth the necessities of all, and therefore because their grounds equally have need, in time of droght of the dew of heaven, and in time of winter's cold, of the refreshing warmth of the sun, therefore he gives the heat of the sun, and moisture of his clouds, to make all their grounds fruitful, be the owners of those grounds good or evil, yet he will be good unto them. Secondly, The unworthy crave, obtain, & use God's blessings. those men, that have in judgement found and acknowledge their own unworthiness, yet in their necessities have made suit unto God for those good things which they wanted, and have thankfully received and cheerfully used the good things that God sent them. jacob that acknowledged his unworthiness, even then made request unto God for his mercy to be showed him, saying. I pray thee deliver me from the Gen. 32. 11 hand of my brother from the hand of Esa●…, for I fear him, lest he will come and smile me▪ and the mother upon the children▪ for thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, etc. He earnestly craveth grace and mercy at God's hands: and that he may obtain what he desireth, he is bold to remember unto God his gracious promise: and he doth all this even when he had in the same pra●…er ackdowledged his unworthiness. The Cent●…rion that held himself so vile, that he was not worthy to receive Christ into his house, yet even then entreated mercy at his hand for his servant, saying. Speak, the word only Mat. 8. 8. and my servant, shallbe healed. And his faithful prayer found favour, for his servant was healed, yea that prodigal child, that is the pattern of all pen●…tent sinners, when he did acknowledge his unworthiness, yet even then he made request for his father's loving favour, saying, Make me as one of thy hired servants. Luke 15. 19 And his prayer was heard, himself was received into grace, and he obtained at his father's hand whatsoever blessing a son might look for, so that never any well advised child of man, howsoever ●…nowing himself unworthy of the love ●…nd mercies of God, did yet either re●… to use them when God did grant them, or to entreat God for them, when 〈◊〉 felt want of them. Thirdly, the good God giveth his blssing●… that they should be used to his praise. blessings of God, by him given unto us, are therefore given that we should use them, that by the use of them we being refreshed, 〈◊〉 see therein the fatherly ●…are of God for us, and his continual ●…ountie and love to us, and might so be ●…oued to give him thanks, and to trust in his mercy, and being so given, they ought not to be refused, yea they can●…ot without our great sin be refused, for in refusing them, we refuse God, and the free offer of his mercy, that he giveth his blessings to be used of us, Saint Paul teacheth us saying. Trust not in uncertain 1. Tim. 6. 17 riches, but in the living God, which giveth us ubundantly all things to enjoy. He giveth all things: he giveth all things abundantly: and he giveth that abundance to be used and enjoyed. Therefore doth the Prophet David say. He Psal. 104. 14. causeth grass to grow for the cattle, and herb for the use of man, that he may bring forth bread out of the earth, and wine that maketh glad the heart of man, and o●…e to make the face to shine, and bread that strengtheneth man's heart. All this increase of God's blessings, the Prophet affirmeth to be given for man's use, and also in some sort limiteth that use, showing us what good God intendeth that we should reap of his gifts, and he intendeth his own praise in this bountiful giving of his blessings. And therefore is it, that Saint Paul at Listra commendeth to those gentiles, the God that made the heaven & earth, commending him by his bounty in giving those things, so to make his goodness known. And therefore he speaketh thus of him. He left not himself without witness, in that Acts. 14. 17 he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. This good did God for the Gentiles, he gave them the dew of heaven, and fatness of the earth, with his gifts, he filled their hearts, that is satisfied their desires, and made them to rejoice in the use of those gifts. And all this he did for them, to this end, that they might know the boundless goodness of this God, and that his blessings, as so many faithful witnesses might preach and declare this goodness of his, if by this means at the last they would turn back from their idols to serve and please him: and to this purpose serve the words of Moses unto the people of Israel, saying, When Deu. 8. 10. thou hast eaten & filled thyself, thou shalt bless the Lord thy God, for the good land which he hath given thee. In these words be plainly signifieth unto us, that when God hath given us fruitful habitations, and given us food and all necessary things, his meaning is, that we should receive and use his gifts, and give him thanks for his goodness. Whosoever therefore refuseth to use the gifts of God for their comfort, contemn his bounty, and deny him his due praise, while they refuse the things for which they should praise him. And most excellent are the words of the Prophet joel, promising in God's name these his blessings to the people, and requiring their thanks for them to be returned unto God, saying, The barns shallbe full joel. 2. 24. of wheat and the presses shall abound with wine and oil, and I will render you the years that the Grasshopper hath eaten, the cankerworm, and the caterpillar and the palmerworm, my great host which I sent among you, so shall you eat and be satisfied and praise the name of the Lord your God, etc. Consider rightly of these words: in them the Prophet teacheth us, that when God sendeth the fruits of the earth, his good blessings unto us, his meaning is that we should eat, and in eating be satisfied, and for this satisfaction bless God's name. This is God's meaning in sending them and thou wilt not receive them, thou wilt not eat that thou mayest be satisfied, thou wilt not use them to the comfort and gladness of thine heart: is there not in thy course manifest contempt of God's goodness? as if thou didst say unto him, let him keep his gifts to himself, let him give me none, I care not for them, I will not receive them, I will not use them, I will not be beholding to him for them, veriely this is the stubbornness of an untoward child, that being in his foolish and froward nature, displeased with his father, refuseth to receive bread at his father's hands. Lastly understand that this resolution This abstinence is 〈◊〉 dangerous to thy life, as violence can be. to refuse the comforts of life, differeth but little from the former resolution to hasten violently thine own death: for that which thou thoughtest before to do with Saul's sword or Achitophels●…lter ●…lter, thou wilt now do with foolish and wilful abstinence, most idle pretending thy unworthiness, as if in mere humility thou wouldst kill thyself. And if the matter be wisely considered, this course of weakening first, and after overthrowing thy life, will be found a more cruel act, then that of Saul or Achitophel, for they quickly rid themselves out of the pains of death, but thou like a cruel executioner, dost kill thyself slowly, with a lingering kind of torment. The Prophet jeremy saith, They that be slain with the sword are better, Lam. 49. than they that are killed with hunger, for they fade away as they were stricken through for the fruits of the field. Let these words weigh with thee, and take heed that thou be not a most cruel tormenter to thyself. The profane histories report of a noble Roman, whose name was Marcus Portuis Latro, Portuis latro. that being weary of a quartan ague, that he had endured long, and whereof he could not be healed, he killed himself with his sword. And they make like mention of one Eratosthenes a Cirenaean, Eratosthenes. the keeper of the famous Library of Ptolemy in Egypt, that being long vexed with a disease, whereof he could find no remedy, in the end by abstaining from meat killed himself. Both out of discontent ended their own lives, one by laying violent hands upon himself, the other by withholding helping-hands from himself: the one by applying that that did destroy life, the other by denying that that should preserve life: which of these canst thou excuse of murder? of the unnatural murder of himself? and if both were murderers, which of them was the more cruel in the 〈◊〉 & judgement of the world? surely the second, that abstained from the good things that he might & ought to have used, for he prolonged his first grief, and joined a second grief (even the teeth of famine) to it, and so with a double prolonged plague consumed himself: whereas the other made quick dispatch, this fondness therefore in refusing to use the good gifts of God, because the conceit is entered into thy fantasy that thou art unworthy of them, is not a fruit of Christian humility, inspired by the Holy Ghost, it is foolishness, it is extreme dotage: yea if I should call it by the right name, I should say it is high cruelty against thyself, besides that, it is vile unthankfulness against God, and the adviser was no other than the old serpent that deceiveth the whole world. Lay all these things together: first the The conclusion of the answer to this objection. bounty of God that giveth his blessings not only to the worthy but also to the unworthy, because the necessity both of the worthy and of the unworthy doth require it: and by unworthy, I do not mean the godly, that in true humility do judge themselves unworthy of God's favour (for God esteemeth them worthy) but I mean the wicked▪ whatsoever they think of themselves for God doth esteem them unworthy) even unto them doth God allow his good blessings. Secondly, the behaviour of all the wise and well advised sons of Adam, who even then when they see and acknowledge their unworthiness, yet in the feeling of their necessities and wants, do make hearty prayer unto God, that he will be pleased to bestow his blessings upon them: and it is not only a liberty that nature taketh to seek for help in time of necessity, but it is the liberty that God in his mercy giveth to his servants, and which in piety and faith they do use, namely to fly to God their helper in all necessities. Thirdly the purpose of God the giver of all good things, who giveth them not in vain, but for our service and help, that we might use them, and being cheered by their use, might return unto him with thanks for his goodness, so that whosoever refuseth to receive them and use them, deludeth as much as in him lies the good purpose of God, rejecteth the offered mercy of God, and intercepteth the praise of God, while he refuseth to receive & use that, by which God seeketh to merit and win praise at his hands. Lastly the nature and quality of the thing itself, namely the refusing of good things that God giveth and thou needest, it is a wilful kill of thyself, while thou dost obstinately refuse to use the things that may preserve thy life: & it is a most cruel kind of killing thyself, while thou dost consume and waste thyself by little and little, tearing thine own bowels with the teeth of enforced famine, continued and increased from day to day, for it is a more grievous thing to be slain by famine then by the sword: lay all these things together, and thy doc prove, this abstinence of thine grounded upon pretence of unworthiness, to be a foolish, ungodly and a cruel course. Put it therefore from thee, and use the love of thy friends, the help of the Physician, the counsel of thy minister, the cheerful service of them that are about thee, use thy bed, thy clothes, thy meat prepared for thy ease, thy covering, thy nourishment, use all the creatures of God in their kinds, and praise God that thou mayest have them. S. Paul saith, Every creature of God is good, and nothing aught 1. Tim. 4. 4 to be refused, if it be received with thanksgiving, for it is sanctified by the word of God and prayer. It ought not saith he to be refused, it ought to be received with giving of thanks. And if we use prayer unto God, that it will please him to bless unto us his own gift, which the word of God alloweth us to use, he will sanctify it for our good: For God that giveth these things is good, the things themselves that God doth give are good, therefore the effect of them being Christianly used cannot but be good. Continue the opinion of thine own unworthiness, but reject thy unwise purpose of refusing to use God's creatures for thine unworthiness. CHAP. XXX. OUR poor distressed sinner, A thirteenth objection. He feareth death for two causes. reclaimed from the conrses, that in his last objections he remembered, the first being a quick violent and apparent purpose of ending his own life, the second being a slow dangerous and close purpose of wasting his life, is not yet so freed from the troubled thoughts of death, that he can with a quiet hope of life look to the God of life: and thus further out of remaining fear objecteth, to the disquieting of his own heart; though I may not hurt my life with violent hands, as first I thought to do, and must nourish my life with serviceable hands, which in the second place I thought not to have done: yet my life must come 'to an end by the condition that all Adam's children are subject unto. God said to Adam in the sweat of thy face shalt thou eat bread, till Gen. 3. 19 thou return to the earth, for out of it wast thou taken, because thou art dust, and to dust shalt thou return. This was the condition of the first man, this is the condition of all men, and among all it is also my condition, I must die, if I cherish life never so carefully. And this remembrance of death (considering my present woeful estate) is fearful unto me two manner of ways. First I fear lest death First lest he die before this temptation cease, that were to die without faith. should take me away before I be delivered from this temptation, as it may well do; for I may die to day, or to morrow, yea I may die presently. And if I should so hastily die while this fear (directly contrary to faith) lieth yet upon my conscience, I should die in my infidelity, I should die without faith in Christ: and so to die without faith in the son of God, is the highway to eternal damnation▪ for the Lord jesus saith, he that believeth not, is condemned already, joh. 3. 18. because he believeth not in the name of the only begotten son of God. Secondly Secondly, lest the accusation be renewed after death if there should be any ceasing and intermission of these accusing thoughts before my death, yet I fear death, because after death this accusation may be renewed, and the precedent ceasing prove no doing away for ever, but only a deferring for a time of this plague. And I have cause to fear such a thing, because the right time of preferring accusations against sinners, is the time after death, when men must come to judgement: as the Apostle saith, it is appointed unto men Heb. 9 27.. that they shall once die, and after that cometh the judgement. After death the soul cometh to judgement, the book of conscience must then be opened, and accusations then or never must be heard: and if these accusations now be so grievous unto me, now while judgement is far off, while there is place for repentance, and hope of forgiveness, surely they will then be much more fearful, woeful, miserable, horrible: therefore the remembrance of death, come it sooner, or come it later, come it before or after the stay of this temptation, is fearful unto me. This objection is not hard to be answered; Answer to this objection. thou fearest death two manner of ways. First, lest it come before thou have overcome this temptation, and recovered peace with God by faith in our Lord jesus. And thou fearest this hasty coming of death for two causes, one is because it is possible that it may so come, for we may (and must if God call) die presently: another because it is dangerous so to die, thou takest thy temptation to be directly opposite to faith, therefore if thou die before it be overcome thou diest without faith, and to die without faith is sure damnation. Thus thou fearest deaths hasty coming, and to thy fear of death this way growing we will first make answer. Against thy fear of death coming There is hope that thy temptation shall end before death come upon thee. before thy temptation be overcome, God giveth comfortable hope, that death shall not come before thy temptation be overcome. And it comes not at all, but by the appointment of God, neither sooner nor later than he appointed it. For he sent us with life into the world, he hath appointed the length of our life in the world, and the time and manner of our dying and departing out of the world, lieth only in his pleasure, of whom the Prophet saith, To the Lord Psal. 68 20. God belongeth the issues of death. The set time for the producing of all his appointed works resteth in his own counsel when the Apostles questioned the Lord Christ (after his resurrection) for the restoring of the kingdom to Israel, he made them answer, It is not for Acts 1. you to know the times, or the seasons, which the father hath put in his own power. And if the time of all his works be put and placed only in his power, than the time of thy death, which is one of this works is put only in his power. But his God that hath the sole disposing of thy death, hath, as I said, given thee comfortable hope that death shall not come before this thy temptation be overcome. For this we have his gracious promise, delivered by the pen of the blessed Apostle Paul, saying; God is faithful, that will 1. Cor. 1●…. 13. not suffer you to be tempted above that you be able, but will give the issue with the temptation that ye may be able to bear it. Here he promiseth an issue of every temptation, and also that the man burdened there with shall be able to bear it and overcome it. And hitherto though this temptation hath been grievous unto thee, and in bearing of it thou hast felt and found thine own weakness, yet God hath supported thee, and thou hast been enabled to endure weary days and comfortless nights. And in the mean time, while this temptation hath lasted, for thy further strengthening thou hast enjoyed many mercies of God, both in thy soul, and body, and estate, and friends; for he hath not smitten thy soul with the stroke that fell upon Nabuchadnezzar, thou hast had, and still hast thine understanding free, to inquire after God, and hearken after his mercy, and he hath not smitten thy body with the bile of Egypt▪ but thou hast been able in body to stand under thy burden, and to perform many good services in thy calling: and he hath not smitten thee in thy children, friends, and goods, with the rod of patient job, but thy estate remaineth safe, thy friends are cheerful about thee, such mercies of God have accompanied thy affliction, and ministered comfort unto thee in the time of it. And in these things, one part of that promise delivered in God's name by the Apostle hath been performed unto thee, (God will not suffer you to be tempted above that you be able.) He himself that sent the temptation, gave thee strength to bear the temptation, and unto this day thou bearest it, though not without grief, yet not without hope. Why then shouldest not thou withal cheerfulness, hope and pray, that God would perform unto thee graciously the other part of that promise (but will give the issue with the temptation & c?) Doth not the Apostle, when he gives us that promise in God's name, use a preface to persuade our hearts to hope for it, and pray for it, commending God, in whose name he gives it, by the title of faithful, saying, God is faithful that will not suffer you to be tempted above that ye be able? Hope then in that faithful God, pray unto that faithful God, who hath already approved his faithfulness, in performing unto thee the one part of his promise, and as he is true and faithful, he will (having freely bound himself) perform his whole promise, and give an issue of thy temptation, and thou shalt live to overcome it. And here I will acquaint thee with an holy rule, which God observeth in the temptations of his servants, which rule offereth hope of deliverance from thy grievous temptation before death. The rule is found in Deuteronomie, where Moses speaking to the people of Israel, and remembering their weary wandering through a roaring and terrible wilderness, and the many heavy accidents that in that wilderness came unto them, saith, that God led them that way, to humble them, and to prove Deut. ●…. 16 them, that he might do them good in the latter end. God's meaning was, after a hard beginning to bring them to a comfortable end, when they were first humbled and proved. And very meet it is that God's servants should be humbled: and it is right in God to prove his servants, whether they love the Lord with all their heart, and will endure with patience his good pleasure and whether they will cleave unto him in danger, and put their trust in his mercies: and this proof is best made by crosses and troubles: for this cause doth God send troubles to his servants whom he loveth, but always with a reservation, in his good purpose, to do them good in the latter end. Apply this unto thyself: It was fit that thou shouldest be humbled, to acknowledge thyself before God to be dust and ashes, and laden with iniquity: to humble thee in this sort, God hath sent this cross, do 1. Pet. 5. 6. thou therefore humble thyself under the mighty hand of God, that he may exalt thee in due time. It was fit that thou shouldest be proved, that thou mightest see thine own strength to be but rotten●…es, and dust, and that thou mightest show thy love, thy patience, thy faith in God, that it might appear whether God or thine own case were dearer unto thee, and whether thou wilt glorify him in adversity, as thou makest show to do in days of peace and prosperity: and thus to prove thee he hath sent this temptation: therefore now show thyself a man, show thyself a Christian, shrink not from God, murmur not at his visitation, suffer with patience, and pray in faith, and be constant unto the end. And he that hath brought thee into this temptation, as it were into a roaring wilderness, to humble thee, and to prove thee, will surely do thee good in the latter end. Surely this rule offereth unto thee comfortable assurance, that before the end of thy days, thou shalt see an end of thy temptation, and such an end as shall bring thee more joy, than thy affliction doth now breed thee grief. But say that death do take thee away, If death come before, yet there is faith even where this temptation is strong. before thou hast overcome this temptation, and thou fearest it may do so, grounding thy fear upon two reasons, one is the possibility of it (thou mayest die presently) the other is the danger of it (thou thinkest that then thou shalt die in infidelity and without faith) if this danger were not, the possibility of dying, and death itself, whensoever coming, could be no just ground of thy fear: for the patriarchs and Prophets, yea Christ himself the Son of God, and his holy Apostles died, and all the Saints of God die. And it can not be hurtful to any, that is so common to all, except there be some special danger annexed to it, that makes it hurtful to one, that is not hurtful to an other. This danger thou sayest is thine infidelity. And thine infidelity and want of faith, thou provest by the quality of thy temptation, which thou takest to be directly opposite to faith, and the banisher of all faith. If therefore it shall appear, that though thou die before thou hast overcome this temptation to thy liking, yet thou wantest not faith in Christ, even faith unto salvation, than there is no cause of fear. Indeed this temptation argueth a In this temptation there is infidelity root of infidelity to remain in thee: for seeing the Lord jesus hath borne our sins in his body upon the tree, and in bearing them hath taken them away, and hath washed and cleansed us in his blood: and seeing God the father of our lord jesus Christ, receiving satisfaction in the sacrifice of his Son, hath by an irrevocable word promised to forgive our sins, and to remember our iniquities no more: and these things both concerning the meritorious sacrifice of Christ, and concerning the faithful promise of God, are known, and have been made known unto thee: Surely this temptation of accusing thoughts would long since have received an answer, if there had not been some root of infidelity But where there is infidelity, there may be faith. remaining in thee, to give continual nourishment unto it. But because there is some infidelity in thee, doth it therefore follow, that there is no faith? That is not so: there may be both together either in his measure and degree. Doth not Saint Paul tell us, that in himself, at the same time, there was one power which he calleth the Law of his mind, leading him to God and to the love of his law, and an other power which he calleth the law of his members, leading him from God: and leading him to sin, his words are, I delight Rom. 7. 22 in the law of God concerning the innerman, but I see another law in my members, rebelling against the law of my mind, and leading me captive unto the law of sin which is in my members. Can any things be more opposite one to an other, than these two laws of the mind and of the members, either striving to draw the man in whom they remain, a contrary way, the one to God, the other to sin? and yet they continue in the same man, at the same time, for his exercise, so long as he liveth. The same Apostle telleth us concerning every renewed servant of GOD, that in him, at the same time, there remaineth, both natural corruption, which he calleth flesh, and infused grace, which he calleth Spirit, and either worketh, striving each against other. His words are, Gala. 5. 1●…. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to the other: so that ye can not do the same things that ye would. The spirit in them, that is, infused grace, lusteth against corruption, to draw them unto goodness, and the flesh in them, that is, natural corruption, lusteth against grace, to draw them unto wickedness. Faith and infidelity, the one being the work of the spirit, the other the work of flesh, are not more contrary one to another, than the flesh and spirit from whence they grow, and yet they are present together: therefore with thy infidelity there may be faith in thee. The condition of a Christian man in his holy calling from darkness unto light, is like unto the appearing of day after a dark night. It is a similitude much used by the holy Ghost in the Scriptures. Paul saith, The night is past, Ro. 13. 12. the day is at hand: That is, the time of darkness, in which you erred altogether is past, and God hath sent his word among you, by which, as by the light of the day, you may see the way to walk in. And in another place, Ye are all the 1. Thes. 5. 5 children of light, and the children of the day, we are not of the night, neither of darkness: That is, we live not in ignorance, we walk not in ignorance, but God hath called us to knowledge, and by the light thereof we see the way before us, and walk on safely in it. Now we all know, that when the day beginneth to break, there is remaining a shadow of darkness a long time, and that first growing light, is far from the clear and full light that shineth at noon day. But will any man say, that because of the remainder and mixture of darkness in the beginning of the day, that therefore there is no light at all? every man would control that assertion. Even so, God showing mercy to them that were shut up in infidelity, giveth them faith, which beginneth to grow like the day light, in the first breaking forth of it, and with some faith there remaineth much infidelity. Shall any man therefore say, that because there is some infidelity still remaining, there is no faith at all; that saying were injurious to the new converted and weak Saint, and it were an unthankful censure of God's gracious work begun. Remember what thou hast read in the Gospel, of the honest man, that came unto the Lord jesus, to entreat for his son that was possessed with a devil: he said unto our Saviour, Lord I believe, help my unbelief. Mar. 9 24. He professed his faith, while he confessed his infidelity, he doubteth not of the presence of the one, because he saw and felt the presence of the other: but knowing his faith to be tender and young, and his infidelity to be old and strong, he craveth the help of the Lord jesus to weaken his infidelity, and to strengthen his faith. Such altogether is thy case at this time, weak faith oppressed by strong infidelity, strong infidelity keeping the upper hand of weak faith: say unto the Lord jesus as that man did, Lord I believe, help my unbelief. And if thou thinkest his prayer to be defective, because he only craveth help against infidelity, and desireth not increase of his faith, unto the words of his petition, join the words of the petition, that the Apostles together Luke 17. 5 made unto the Lord, saying, Lord increase our faith. These words put together make a perfect prayer for this peculiar grace, that the Lord jesus, of whose fullness we receive grace for grace, will be pleased to increase our faith, which we find to be weak, and to weaken our infidelity, which we find to be strong. This do, and by the mercy of God, and goodness of our most mild Saviour, thou shalt find an happy alteration in good time growing; and thou shalt have no cause to fear to die without faith, whensoever death shall come, yea though thou shouldest be taken away before the full vanishing of this temptation, because he dieth not without faith, in whom, at his death, there is remaining some infidelity; neither dieth he without hope, in whom at his departure, there is remaining some fear: and unto God, thy covered, and almost smothered faith will appear, when If the temptation he once rightly overcome it shall not return after death. the same is hidden from thine own feeling. But thou fearest death, not only this way, lest it should come before thou have wholly overcome this temptation, but thou fearest it also, though there should be a ceasing of the temptation before, namely that after death this accusation may be renewed, because (as thou sayest) the right time of preferring accusations against sinners is, when after death they appear before the Lord in judgement: and if the accusation now, while there is yet time of repentance, and hope of forgiveness, ●…e so heavy and fearful as thou dost find it and feel it, it must needs be then much more heavy and fearful, when there is left no time of repentance, nor any new course to be taken for the obtaining of forgiveness. To this I answer, that if once thou overcome this temptation before death, thou needest not to fear the return of it after death, if now it be overcome and quenched rightly by such means as God hath appointed for the quieting of consciences, whereof it behoveth thee to be very careful: for if thy temptation be overcome by the knowledge and faith of the infinite mercy of God toward humble and contrite spirits, and of the virtuous mediation of jesus Christ that lamb of God that taketh away the sin of the world, gathered by hearkening to the doctrine of the Gospel, which is the power of God to salvation: and if this knowledge and faith be accompanied with the love of God, that is so merciful a father, and of jesus Christ that is so gracious a redeemer, and with the love of thy brother, and with the hatred of sin that is offensive both to God and to thy brother, assure thyself that these accusing thoughts so silenced and quenched, shall not be revived after death: and thy peace so grown by knowledge and saith so accompanied, is not a deferring of this temptation unto a fitter time, but a total abolishing of it for ever. He that in this manner overcometh his accusing thoughts on earth, shall never hear of them before God in heaven. Wherefore else doth the Lord jesus say of the determination and censure of his servants (to whom he hath committed the word of reconciliation) either assuring forgiveness to the penitent believer, or denouncing judgement to the impenitent and unbelievers? Whatsoever ye Mat. 18. 18. bind on earth, shall be bound in heaven, and whatsoever ye lose on earth, shallbe loosed in heaven. Wherefore doth he speak thus of their determination and of their word, but that according to that good hope, which thou hast gathered unto thy soul from the word of God, in the writings of his Prophets and Apostles, and in the mouths of his faithful witnesses on earth, according to that good hope he will do unto thee in heaven. And in his judgement, both at thy last day, and in the world's last day, he will not vary one jot from the strait rule of his word whereon thy recovered peace is grounded. Indeed, if thou shouldest recover thy peace, and remove thy accusing thoughts with the remedy of Atheists, that like David's fool, Say in their hearts, there is Psal. 14. 1. no God, that is, there is no divine power governing the world in justice, and rewarding every man according to his works. If thou shouldest shake off thy temptation, with that conceit of wicked men recorded in the book of wisdom, that say, We are borne at all Wis. 2. 2. adventure, and we shallbe ●…ereafter as though we had never been: for the breath is a smoke in our nostrils, and the words are a spark raised out of our heart, which being extinguished, the body is turned into ashes, and the spirit vanisheth as the soft air: our life shall pass away as the trace of a cloud, and come to ●…ought as the mist that is driven away with the beams of the Sun, and cast down with the heat thereof. That is, no hand of God made us at the first, to be served with the obedience of our life▪ and when we leave the world, we shall not appear before the face of any God to give account for our lives, for we were borne by no providence and appointment of any higher power, but even as it happened, such a man to beget such a boy, such a mother to bear such a child: and when we die we return into earth and air, ourbodies become dust, our spirits vanish as a puff of wind, there is no difference after death between man and beast, both vanish and come to nothing; as we were not before we were borne, so we shall not be when we are dead. I●… with these wicked conceits we seek to stifle and choke our own conscience, or falsely flatter ourselves with the security of contemners, despising all the threatenings of God, So that when they hear the words Deu. 29. 19 of the curse, they bless themselves in their heart, saying, we shall have peace, although we walk according to the 〈◊〉 of our own hearts: that is, the threatenings of God's displeasure are not to be regarded, I esteem them no more than the wind that breatheth over mine head, and I shallbe well enough whatsoever God say, and I will hold on my course without any fear of God. If upon any such sandy and deceitful ground thou shouldest build thy peace, and by such device, should make dull, rather than quiet thy troubled conscience, verily thy accusing thoughts would return like so many furies after death▪ charging thee with all thine impieties before the face of thy judge. The Atheist shall knowthat there is a God, as it is said in the Psalm, Doubtless there is a God that Psal. 58. 1●…. judgeth the earth. The Sadduce shall know that there is a life after this, when he shall be called to answer, as it is said of the ●…uill steward, Give accounts of thy Luke. 16. 2. stewardship, for thou mayst be no longer steward. And the contemner shall know the power of God's displeasure, when the wrath of the Lord and his i●…alousie shall Deu. 29. 20 smoke against that man, and all the curses written in God's book shall light upon him▪ But if thy accusing thoughts be put to silence by the knowledge and faith of God's mercy, and of Christ his merit, accompanied with repentance and true conversion to God, as hath been said: if by the promises and rules of God's word, thy peace while thou livest be recovered, assuerdly thy sins shall never be laid to thy charge after death, for otherwise there were no faithfulness in God, nor truth in his word, wherein he hath thus spoken, I will rememher their 〈◊〉. 31. 34 sins no more. And in another place, All Eze●… 8 2●…. his transgressions that he hath committed, they shall not be mentioned unto him. Theresore if it shall please God, by the means that is applied unto thee, out of his word, to deliver thee from the storm of this temptation whilst thou livest, thou hast no cause to fear the renewing of it after death, nor in that name to fear death. And because thou art troubled with Death i●… not to be feared for anything of a good man such fantastical fears of death (that indeed is naturally fearful to all men) let ●…e acquaint thee with the condition thereof to a Chistian; it came indeed into the world by the sin of our first parents, and by the holy and just judgement of God it was imposed upon us as a punishment of sin, depriving us of all present good things, and plunging us into eternal evils. But when the son of God suffered death for our sins, and by his suffering gave satisfaction to the justice of God, he then slew & destroyed death itself by that death of his, and took away all deadly & kill power from that dissolution of ours which we call death, and made it unto all believers a gate and passage into life, putting an end unto all their present troubles, ●…nd bringing them to the possession of endless happiness. So that it is to them as the evening is to the labourer, when he both resteth from his former weary work, and also receiveth the reward for which he wrought. For the body henceforth is laid up in the grave, as upon a bed of ease, where it shall ●…euer after, either shake for cold, or faint for heat, where it shall never after feel either hunger or sickness, or be wearied any more with painful labour. That is it that the Prophet meaneth when he saith, Peace shall come, they shall rest in Esay. 57 2. their beds every one that walketh before him. That is, the righteous man, that treading in the paths of God's commandments, walketh with him in his holy obedience, he●… at his journeys end, in his body shall lie down to rest in his grave, as on his bed, and much peace shall be his portion; and as for the soul, from thenceforth, being unclothed of his earthly covering, and removed out of his Tabernacle and house of clay, it ascendeth up unto jesus Christ, and being clothed with glory, it hath an happy abiding with him, in heaven, where it enjoyeth the most comfortable presence of Christ his redeemer, and the desired fellowship of those redeemed, that are alreadle passed out of the wilderness of this wicked world into the paradise of eternal delight. So did the Lord jesus promise to the dying these, when he said unto him, This day thou shalt be with Luke. 23. 43 me in paradise. So did the Apostle Paul wish unto himself, when he expressed his mind in these words, Desiring Phil. 1. 23. to be loosed and to be with Christ, which is best of all. And the same Apostle, speaking of the death of all the faithful, saith in this wise, We know that if our 2. Cor. 5. 1●… earthly house of this Tubernacle be destroyed, we have a building given of God, that is, an house not made with hands, but eternal in the heavens. Here is the change of the soul's dwelling, from a ruinous house on earth, to an eternal house in heaven. Afterward the same Apostle saith. We are bold and love rather to re●…one 2. Cor. 85. out of the body, and to dwell with the Lord. Here is the change of the soul's company; on earth it converseth with mortal men, in heaven it dwelleth ever with the immortal God. This is all the hurt that death can do unto us (if this were to be called hurt) it bringeth the body to rest in the grave, and it bringeth the soul to present glory with God, and all the dangerous deadly and kill power that originally it had, by any confederacy with sin, all that is taken away by the death of jesus Christ. And if it were sometime to be feared as a poisoned serpent of the old serpent's brood, yet it is so spoiled by that serpent that was lifted up upon the cross, that it hath neither tooth, nor sting, nor any poison left to hurt any believer. Hear to this purpose the words of Saint Paul, O death where is thy sting? O grave 1. Cor. 15. 55. where is thy victory? the sting of death is sin, and the strength of sin is the law: but thanks be unto God, which hath given us victory through our Lord jesus Christ. Death therefore cannot be hurtful to the believer. And if while he live, he take such order, and find such favour, that God will be pleased in jesus Christ to send him a discharge of his sins by faith in his son, he hath no cause after death to fear the reviving of his accusation, though the legions of lying devils, whose malice makes them accusers of the Saints before God, should altogecrie out against him, as Saint Paul teacheth us saying. Who shall lay any thing to Rom. 8. 33. the charge of Gods chosen? it is God that justifieth, who shall condemn? it is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God, and maketh request also for us. Thou hast no cause to fear death, or any thing that followeth death, if while thou live thou return to God, and recover his favour in jesus Christ: for there is full discharge against accusation & condemnation (both in this life, and after this life) in the free love of God, and most meritorious intercession of our Lord jesus Christ. CHAP. XXXI. THE storm is over: A fourteenth objection, all things are grievous to him, that are pleasant to other men. our afflicted sinner by this time seeth no cause any longer to dream of terrifiing death: and were it not that one d●…am of bitterness disseasoneth the comforts of life that God hath lent unto him, he should grow to some reasonable temper. But one thing he hath cause to complain of, and let us hear him, that we may (understanding his grief) be the better able to help him. He telleth us of a heavy case, his sleep he saith, is not quiet, but mixed with fearful dreams: at his table his mind taketh in more sad thoughts, than his mouth doth bits of meat: the voice and face of his old acquaintance and former friends doth now revive his grief, so oft as he doth either see them, or hear them: the fairest rooms of his house, which he had trimmed up for his delight, if he come into them, do strike him with grievous terror: and all those things that he delighted in before, are new matter of sorrow and heaviness unto him, and it is his only content (though without) to sit alone in darkness. This he taketh to be some curse of God following him, and an evident sign of God's just and fearful anger following him: for what should make Gods good creatures, (other men's comforts) to be discomforts to him, but the only displeasure of God? To this I answer, that it is very likely Answer to this objection. that it is so, and will continue to be so with him, so long as this burden of accusing thoughts lies heavy, remaining upon his wounded conscience. It is a very kindly effect of it, that hath grown out of it, and will vanish with it. Thou sleepest & catest, with a wounded heart; and hence it is, that while thou sleepest and eatest, thou still feelest the smart of thy wounded heart. Thy ancient friends and former wonted delights appear unto thee now, when thou art not fit to take pleasure in them, as before time thou didst, and that maketh thee at the present to be the more troubled, thinking upon thine old liberty now lost. And the things prepared for thy pleasure while thou wert capable of pleasure in the contrary disposition of thine heart, (bend altogether to fear and sorrow) do now bring forth a contrary effect unto thee, even increase of sorrow. And a desire of shadow and solitarienesse (though they be hurtful) doth follow a grieved mind, as jeremy saith of the man that beareth the yoke in his youth, He sitteth alone and keepeth silence, because I am. 3. 28. he hath borne it upon him. And this desire of darkness and solitariness, either is an effect of mortification in him that is crucified to the world (seeing the world crucified to him) or else it groweth, partly out of shame, and partly out of anger, that things are in no better tune: and upon the recovering of thy peace, and ceasing of thy temptation, this trouble will certainly vanish away. In the mean time, give place to this grief as little as thou canst, and strive to rejoice in the Lord, and in the good blessings he hath bestowed upon thee, & pray him that bestowed good things upon thee, to give thee a free heart to take comfort in his gifts, that thou mayest be provoked to praise his name. And withal, crave and use the counsel and help of some learned and skilful Physician, for there is something in this grief, that hath need of his judgement and diligence. And the God of hope fill Rome 15. 13 thee withal joy, and peace in believing, that thou mayest abound in hope, thorough the power of the holy Ghost. Amen. And now after some delay in answering Conclusion concerning this burden of accusing thoughts. such objections, as the unquiet soul hath made out of his grievous fear, let us grow unto a conclusion, concerning this burden of accusing thoughts: and let us gather together briefly & orderly, the scattered grounds of hope, that this burden may be cast off (when God shall be pleased to give his blessing) and the scattered rules of advice, that teach how to cast it upon God. And for grounds of hope, that this Grounds of hope that i●… may be cast off upon God. burden of accusing thoughts may be cast off upon God for the sinners ●…ase, it hath been showed and proved. First, that his sin, not being that sin that is called blasphemy against the holy Ghost, is a pardonable sin, though certainly worthy of a thousand damnations. According to that saying of Christ in the gospel, Verily I say unto you, Mark. 3. 28 all sins shallbe forgiven to the children of men and blasphemies wherewith they blaspheme. Secondly, that the Lord jesus Christ hath commanded him, and by his commandment, given him leave to ask forgiveness of sins, and hath drawn for him a form of petition, by which to crave that forgiveness of our heavenly Father, when he taught him in the Gospel to say, Forgive us our sins, Luk▪ 11. 〈◊〉 for even we forgive every man that is indebted to us. Thirdly, that God the father of our Lord jesus Christ, who is rich in mercy to all that call upon him, hath promised, both to forgive, and to forget all our sin and iniquity. In thos●… gracious words record●…d by jeremy, I will forg●…ue their iniquity, and remember jer. 31. 34. thei●… sins no more. Fourthly, the condi●…ions to be observed on our part, which God requireth where he forgiveth sins, and upon which he doth most assuredly forgive sins, have been showed to be these three. First, repentance bringing forth in us amendment of life, according to that saying Eze. 18. 21 o●… the Lord in Ezek●…el, I●… the wicked will return from all his sins that he hath committed and keep all my statutes, and do that which is lawful and right, he shall surely live, and shall not die: all his transgressions that he hath committed, they shall no: be mentioned unto him but in his righteousness that he hath done, he shall live. Secondly, love unto our brother, in forgiving unto him whatsoever wrong he hath done unto us: according to that saying o●… the Lord jesus in the Gospel, Math. 〈◊〉. 14 If ye●… do●… forgive 〈◊〉 their trespasses, your 〈◊〉 Father 〈◊〉 also forgive you. Thirdly, saith in God, expec●…ing at his hands that mercy that he hath promised to grant, and ex●…cting it, in, and 〈◊〉 his son jesus Christ his son●…e▪ jesus Christ his 〈◊〉, 〈◊〉 all the promises of God are yea and amen. According to that most precious saying Io●…. 16. 23. of the Lord in the Gospel, verily, verily 〈◊〉 to you, whatsoever ye shall ask th●… 〈◊〉 〈◊〉 my name, he will give it y●…u. These are grounds of truth, giving hope unto us, that the burden of accusing thoughts, may be cast off and turned upon God, for the case of the poor sinner. The rules of adui●…e, in observing Rul●… of adui●…, how to ca●…l this burden upon God. whereof this burden is cast upon God, and the neglect whereof hindereth the ca●…ling of this burden upon God, are these. First, that without denial, excu sing, or extenuating of his sin, he do ingenuously and fully confess unto God his sin, saying with the Prophet in the Psalm, Against thee, against Psal. 51. 4, thee only have I sinned, and done evil in thy sight. For he that seeketh by any means to hide, extenuate, or excuse his sin before God, as if he had not offended, or had not deserved wrath by his offence, shall not be pardoned, but he that freely confesseth, shall find favour. Solomon saith in the Pro. 28. 13. Proverbs, He that hideth his sins, shall not prosper, but he that confesseth and forsaketh them, shall have mercy. Secondly, let him patiently bear, and without all murmuring, the stroke of God's hand, which his confessed sins convince him to be most worthy of, and let him say with the Church, I will bear the wrath Mic. 7. 9 of the Lord because I have sinned against him. For murmuring & impatience provoketh God more. The Prophet saith thus of God, With the froward thou wilt Psa. 18. 26. 1. Pet. 5. 6. show thyself froward. But patience winneth favour at God's hands for deliverance. The Apostle Peter saith: Humble yourselves under the mighty hand of God, that he may exalt you in due time. Thirdly, he must now hate sin that hath been so chargeable unto him, and inquire after the will of God, and do it. As Saint Peter likewise teacheth us saying, amend Act. 3. 19 your lives and turn, that your sins may be done away. For he that continueth with delight in sin shall never find favour, but heapeth up more wrath unto himself, against the day of wrath: the Psa. 11. 5. Prophet saith, Him that loveth iniquity doth his soul hate. A fourth advice is, that he have compassion upon his fellow servant, and forgive the offences of his brother, putting from him all purpose of seeking revenge for injuries received. As Saint Paul adviseth saying, Forbearing one another, and forgiving one Col. 3. 13. another, if any man have a quarrel to another. For he that hath no pity upon his brother, and exacteth satisfaction of him, shall find no pity with God, and shall be sold to pay the uttermost farthing of his own debt. As the Lord jesus hath plainly said, If ye do not forgive Mat. 6. 15. men their trespasses, no more will your father forgive you your trespasses. A fifth advice is, that he in●…orme himself daily more and more of the mercy of God, & merits of jesus Christ, by searching the Scriptures, that do bear witness thereto, that he may by this means grow to believe in God, whereunto the written word affordeth great help for the saying of john is true of all the Scriptures. These things are written that ye might believe. joh. 20. 31. And without faith that stayeth our minds upon God in the merit of his son there is no access unto God, as we are taught by the Apostle saying, Without Heb. 11. 6. faith it is unpossible to please God. Lastly, he must with sighs and groans, with humble and hearty prayers, solicit the majesty of God continually, that he will be pleased to respect him with favour, and to forgive his sins; as the Prophet Hosea teacheth us, saying, O Israel, return unto the Lord thy God, for thou Hos. 14. 1. hast fallen by thine iniquity: take unto you words, and turn to the Lord, and say unto him, take away all iniquity, and receive us graciously, so will we render the calves of our lips. The neglect of this duty of praying to God, is esteemed to be a mark of a wicked man: For of them whom he calleth works of iniquity, the Prophet saith, They call not upon God. In these Psal. 53. 4. ●…ew rules of confession, patience, repentance, love, faith, and prayer, stands the right casting of this burden upon God. These things let him practise constantly, and God will ease his wearied conscience. And thus have we declared, what burdens are here meant; and what it is to cast every such burden upon God. Which things understood, we have the Prophet's meaning, in this precept of our text, Cast thy burden upon the Lord: That is, in all thy trouble seek help and deliverance at 〈◊〉 hand, depending upon him. CHAP. XXXII NOw we come to the The promise of recompense. promise of recompense, following in these words And he shall nourish thee, he will not suffer the righteous to fall for ever. The rules of holy counsel given us of God, are always enriched with liberal promises of his blessing, that we may know that it is not in vain to hearken to his voice, n●…r either dangerous or fruitless to follow his direction. When the Lord jesus said to one that talked with him, This do, so giving him direction, Luk. 10. 28 there follows a promise in these words, And thou shalt live, assuring him of good success, in following his commandment. And unto all the precepts, instructions, and advises of almighty God (as noting the sure success that followeth the keeping of them) may the words of the Prophet be added, If ye Esay 1●… 19 consent and obey, ye shall eat the good things of the land. That is, if ye will hatken to the voice of God, and do what he commandeth, he will prosper your ways, and you shall live comfortably in the land that he hath given you to dwell in. For all the precepts, instructions, & directions God gives, are precepts, instructions, & directions of holiness, justice and wisdom, that can not either hurtfully or fruitlessly mislead us. job 21. 14. The wicked say to God, Depart from us, for we desire not the knowledge of thy ways: who is the Almighty that we should serve him? and what profit should we have, if we should pray unto him? and the Prophet Malachi chargeth the wicked of his time to have spoken stout words against God in this manner; Ye Mala. 3 24 have said, it is in vain to serve God, and what profit is it that we have kept his commandments, and that we walked humbly before the Lord of hosts? Therefore we count the proud blessed, even they that work wickedness are set up, and they that tempt God, yea they are delivered: this is the opinion of the wicked, that the commandments, instructions, and directions of God, carry with them no assurance of good success: they can devise and appoint more safely and more profitably for themselves. But God saith to the righteous that hearken to his courses, and follow his commandments, that when he hath done according to justice and goodness, both to the one sort, and to the other, then shall you return, Mala. 3. 18 and discern between the righteous and wicked, between him that serveth God, and him that serveth him not. God's judgement shall make a sensible difference between them, while the wicked miscarry and perish, that despised his counsel: & the godly prosper that follow his counsel. For of all the counsel, and of all the commandments of God, the Psa. 19 11 Prophet David saith, By them is thy servant made circumspect, and in keeping of them there is great reward. For when a man doth honour GOD by his obedience, as a just commander, and a wise adviser: then out of his goodness he furthereth and strengtheneth that good success that dependeth upon his rule. Hearken then unto the voice of God, follow his holy direction, and all things shall go well with thee. But let us look to the words of this The words of the promise are fitted to his own present burdens. promise, And he shall nourish thee, he will not suffer the righteous to fall for ever. The promise hath two parts. The whole is delivered by David in such words, as might most fitly answer to those burdens, that at that time lay most heavy upon his own soul: that, as having recovered comfort to himself, he●… structeth others to seek the like: so instructing others how to win their comfort, he might together confirm his own more and more. Now the burdens that at that time Which were two, one was poverty and wa●…. were most heavy to David, were two: first, poverty and want of necessaries for him and his followers: secondly, a great fall from the honour that he lately enjoyed in Israel. His poverty appeareth plainly in the history of his troubles. When jonathan by his arrows ga●…e him warning to sly, he left all that he had, and came in bare estate to the house of Ahimelech the Priest, and of him obtained the sword of Goliath (for he brought not with him, for haste, so much as a weapon of his own) and certain loans of show bread for him and for his men. From thence he fled to Achish king of Gath, but durst not stay there. Then came he into the wild country of juda, a place of no plenty: there his number increased daily to the increase of his necessity: and the inhabitants became his enemies, not relieving his want, but betraying him and his haunts to Saul▪ Where while he stayed, there fell out a notable thing, that showeth how poverty pinched him. There was a certain rich man named Nabal, that sheared his sheep, and prepared great cheer for his shearers. To him David sent ten young men with this message given to them; Go to Nabal, 1. Sa. 25. 5. and ask him in my name how he doth, and thus shall you say for salutation, Both thou and thine house, and all that thou hast be in peace, wealth, and prosperity. Behold, I have heard that thou hast shearers: now thy shepherds were with us, and we did them no hurt, neither did they miss any thing all the while they were in Carmel: ask thy servants, and they will show thee. Wherefore let these young men find favour in thine eyes (for we come in a good season) give I pray thee what soever cometh to thine hand, unto thy servants, and to thy son David. This petition, to beg from a churls dinner, favoureth of no great abundance: and when he was repulsed of Nabal▪ and his young men returned empty, bringing nothing to him from Nabal, but churlish words, he became suddenly enraged, and armed four hundred men, and went that evening with them, with resolution to slay the churl, and all that belonged to him before the morning, which he had certainly done, if he had not been met, and stayed in the way by Abigail the prudent wife of Nabal. Now we know what maketh the lion to roar, and the wolf to be furious, even hunger, when they seek for their prey. And had not David been at that time a hungry lion, if his state without touch of want could have borne that repulse of Nabal, he could never have resolved upon so violent and cruel a course. This history most clearly showeth, that at this time a heavy burden of a poor estate pressed his soul. Therefore in setting down this promise, he useth words of encouragement to others, that agree fitly with his own condition, and serve conveniently to confirm his own hope. And as he was poor, so also he was His other burden was a fall from his former honour. fallen from the honour that he lately enjoyed in Israel, and in a manner lay dejected at the feet of his enemies, to be trampled upon. For he had been a great man in the Court of Saul, and in the eyes of all Israel. First in his Father's house, and in the midst of his brethren, by Samuel sent of God, he was anointed to be King in Israel. Secondly, when the evil spirit, sent of God to vex Saul did invade him, and he was in the fits of his fury, than David was sent for to the Court, and played on his Harp before Saul, and procured him ease, and a ceasing of his fits, for the evil spirit departed from Saul. Thirdly, when a battle was between Israel and the Philistims, and there came forth daily, out of the host of the Philistims, a mighty man named Goliath, of the town of Gath, and defied Israel, from whom all the people fled: then David accepted the Philistims challenge, and slew him, and put away the shame from Israel, for which honourable fact, the women praised him in their Song, say●…ng, Saul hath 1. Sa 17. 7. slain his thousand, and David his ten thousand. Fourthly, Saul made him a captain over a thousand men▪ and whithersoever David led them forth, he behaved himself wisely, and valiantly; for the Lord was with him, and made him to prosper, and all Israel loved him. Lastly, Saul gave him one of his daughters to wife, and he became the King's son in law: and he did eat meat at Saul's Table: and jonathan Saul's son, made a true league of amity with him, and all the gallants of the Court regarded him. Such had been the standing of David in a loft●… height of honour. And now from this height of honour, he was fallen low into contemp●… before his enemies. For, from his house, his wife, his dear 〈◊〉 jonathan, from the Court, the City, and the Tabernacle; from his honourable office, company, and estate, he was glad to she, and to sly into the wilderness, into woods, and caves and holes to hide his head; where the company that he had, resembled the place in baseness. For (besides those of his father's house) there gathered unto him, men that were in trouble for their evil deeds, that brought them within danger of law: men that were in debt, and owed more than they were worth, and durst not show their heads: & men that were troubled in mind, oppressed with sorrow, affrighted with fears: this was his company, as it were the scum of the people, a rout of lawless ones. He was in the King's displeasure: and the King's ears were ever open to all malicious and slanderous reports made against David: and upon every discovery of David's abiding in any place, Saul was ever running forth with his army against him. Thus was he fallen from that height of honour in which sometimes he stood. And the promise of God's help, and of ease from God, that he giveth to them that cast their burden upon GOD, he delivereth and putteth down in such words as are fitly answerable to his own present condition, fallen into such disgrace (he will not suffer the righteous to fall for ●…uer) that while he giveth to other men a rule, how to recover comfort in their afflicted estate, he might withal confirm his own conceived comfort more strongly. CHAP. XXXIII. BUT forasmuch as he delivereth The first part of this promise is the poor man's promise. this promise for the encouragement of others, let us so handle it, as that others may see their interest in it. And he shall nourish thee, he will not suffer the righteous to fall for ever. This promise falleth of itself into two parts, the first is in these words, And he shall nourish thee: the seiss in these words, He will not suffer the righteous to fall for ever. The first part of this promise meeteth with the burden of poverty and want in this present world, and therefore may be called the poor man's promise, who doth not look high about the point of nourishment and doth not complain except he feel some want thereof. In the poor man's house are not heard the complaint, that great men make, as that the King frowneth upon him, and he is forbidden to come into his presence: that his child is stolen from him, and meanly married against his liking: that he hath lost a great estate by the wrack of such a ship, by the breaking of such a tradesman, and by the falsehood of such a servant. These ●…nd such like are the complaints of great men, and never heard in poor men's houses, but their complaints are commonly these: I am not able to pay my debt, I am not ready to pay my rent, and I fear to be cast into prison for the one, and to be thrown out of my house for the other: I have no provision against the cold winter, nor money in my house to make provision: the rain beats in at every corner of my house, and I am not able to repair it: my wife, myself and children want both meat and clothes, and winter comes on upon us: and these hard times afford much expense, and little getting: charity is become cold, and her benumbed hands now give no alms: justice also is grown very sleepy, and scarce holds up her head to reckon with the labourer, and to give him his hire: and how we shallbe fed, clothed and nourished, I can not tell▪ These are the poor man's complaints, and this promise meeteth with these complaints, and assureth nourishment, and therefore it may very well be called the poor man's promise. For the truth of this promise, that God will nourish his poor that attend upon his hand. God will nourish them that cast their burden of want upon him, that is, attend reverently in well doing upon his hand for maintenance, it appeareth plainly by the Lord's bounty, he gave unto He sendeth enough for all in general. Adam and unto his posterity, all the fruits of the earth, and all the herbs of the field, he gave unto Noah and to his sons, all living things that breed and live, either in the air, or upon the land, or in the sea: this large grant is registered by Moses, saying, The fear of Gen. 9 2. you & the dread of you shall be upon every beast of the earth, and upon every foul of the heaven, on all that moveth on the earth, and upon all the sishes of the sea: into your hands are they delivered, every thing that moveth and liveth shall be meat for you, as the green herb have I given you all things. here is provision enough, fear not want: the great depths of the sea, the spread plains of the earth, and the vast compass of the air, are God's store houses, filled with food and provision of all kinds for thee: so that there must be no fish in the sea, no fowls flying through the air, neither herb, fruit nor beast upon the face of the earth, if there be no food for thee. Yea all living creatures must want food before man can want food, because even all those other creatures are appointed and given to man to be his food. God sendeth enough for all, but covetousness intercepteth it, and the p●…ore cannot get their part. But thy present poverty maketh thee to say, thou fearest not but God will always send enough for all, but thou seest that craft, covetousness, and oppression gather such superfluous abundance into some men's hands, that thou art afraid, lest that out of that sufficient store that God doth send for all, thou shalt not be able to get a sufficient portion for thee and thine. Thou confessest that God in this world, as a great Lord in his family, maketh provision and allowance fully and plentifully: but men as unfaithful stewards, make unequal divisions, and some have to much, to serve even their intemperate and immoderate lusts; and others have too little to serve even their necessary uses▪ and therefore though thou fearest not but God will send, ye●… thou fearest how thou shalt get sufficienc●…. To che●…e thy heart against this fear, God giveth his gifts by ●… particular providence to every one. know that God, sending his blessings, send them not blindly: as also when he taketh them away, he doth not take them away blindly: but both in giving and taking away, he appointeth who shall be filled, and who shall remain empty, by a providence reaching particularly to ever person, both great and small. Therefore doth he challenge it to be his work, when any becometh rich, or remaineth poor, when any is filled with his blessings or remaineth empty: and the saithful do so acknowledge it. Hanna the mother of Samuel 1. Sam▪ 2. 7. ●…aith of him, The Lord maketh poor, and maketh rich, bringeth low and exalteth. Yea God doth challenge it to be the work of his hand, guided by judgement and mercy, for the good of his Saints and servants, that feeling their wants, do seek their maintenance of him, casting this their burden upon him, as they have before been taught, The Prophet Esay testifieth so much plainly unto us▪ having these words. Thus saith Esay 65. 13 the Lord God, behold, my servants shall eat and you shallbe hungry (he speaketh to idolaters) behold my servants shall drink, and ye shall be thirsty▪ behold my servants shall rejoice, & ye shall be ashamed. So that if thou continue to serve God faithfully in thy place, thou shalt be nourished, and he will fill thy heart with food and gladness, when wicked men shall want: yea the Prophet David knowing the care that God hath of his, is bold to say, In the days of famine, they Psal. 37. 19 shall have enough. Yea God will perform this, the godly poor that depend upon him, when he is rich & wealthy, that seem to have the world at will, & to be Lords of plenty and abundance, shall want and suffer penury as the blessed virgin Mary the mother of our Lord jesus, out of her observation, testifieth in her Luke 1. 53. holy song, saying, He hath filled the hungry with good things, and sent away the rich empty. Consider these things, and thou shalt see, that he that sendeth enough for all in general, will send also enough for thee in particular: and he that sendeth it for thee, will also convey it to thee, & so convey it that thou shalt receive it, and use it, and shalt be nourished with it, and see his goodness, and have cause to praise him for thy portion, when others of wealthier estate, shall want, or in their abundance shall not be kindly nourished, their abundance proving unto them, as the dainty Quails proved to the lusting Israelites, wherewith they were choked while they fed upon them. For a perfect conclusion of this discourse, that God will nourish them, that in their wants do wait upon his hand for their food and maintenance, I will add that divine sermon of our Saviour Christ in the Gospel of Saint Matthew, Mat. 6. 15. I say unto you, be not careful for your life, what ye shall eat, or what ye shall drink, nor for your bodies, what you shall put on: is not the life more worth than meat? and the body than raiment? His Argument is this, God hath given us our bodies more worth than clothes, and he hath given us our life more worth than meat: and finding him bountiful in bestowing the greater things, why should we distrust his goodness in the smaller things? Then follows in the same place, Behold the fowls of heaven, for they sow Mat. 6. 26. not, neither reap, nor carry into the barns, yet your heavenly father feedeth them: are ye not much better than they? which of you by taking care is able to add one cubit unto his stature? His arguments in these words are two, the first is this: God feedeth those creatures, to whom he hath given no skill at all to make provision for themselves, and they are also vile and of no price in his sight: then why should we that are precious in his eyes, and to whom he hath also given means and skill to make provision, and to lay up for our use, why should we distrust his goodness? His second argument is this: our distracting care can effect nothing, therefore it is vain for us to take care: and it is good and safe quietly to rest upon him. He addeth further in that speech, And why care ye for Mat. 6. 28. raiment? learn how the Lilies of the field do grow, they labour not, neither spin, yet I say unto you, that even Solomon in all his glory, was not arrayed like one of these: wherefore, if God so clothe the grass of the field, which is to day, and tomorrow is cast into the oven, shall he not do much more unto you, O ye of little faith? For apparel, one part of our care, his argument is as before for food: God beautifully clotheth the grass, that hath not skill to provide or fashion apparel for itself, and it is also vile in his sight: then why should we that are precious in his sight, and have both means and skill to provide and fashion clothes for our backs, why should we distrust his providence. Lastly, he addeth, Therefore Mat. 6. 31. take no thought, saying, what shall we eat? or what shall we drink? or wherewith shall we be clothed? (for after these things seek the Gentiles) for your heavenly father knoweth that ye have need of these things: but seek ye first the kingdom of God, and his righteousness, and all these things shall be ministered unto you. His argum●…nts, for food and clothes together, to persuade us to rest upon God are these: it is ●…eathenish to take such care for these thing, therefore it is uncomely for Christians to take such care. Secondly, the giver of all things, that careth for us, knows our wants, therefore we need not to afflict ourselves with care for them. Lastly, the sure way of obtaining these things at the hands of God, is (not to take thought for them but) in our calling to obey God in righteousness, that he may reign in our hearts. If we take care of this, than God without our care will provide us of all necessaries. Such is the Divine sermon of our Saviour Christ, assuring us that God will nourish us. CHAP. XXXIIII. WE have considered the The second part of the promise. first part of the promise in these words, And he shall nourish thee: which I call the poor man's promise, that desireth nourishment, and therewith res●…eth contented. The second part of the promise followeth in these words, He will not suffer the righteous to fall for ever. These words answer aptly to his fall from that height of honour, wherein he lately stood in Israel. And being by him delivered to other cares, it serveth them more generally, to assure them of recovery from every fall. And therefore it may well be called the common promise, given for the comfort of all men, that are born down by, and fallen under the weight of any burden. For the better understanding of this How many kinds of sa●… there be. promise, let us consider of the falls that God's servants do usually take, which are many, not only in number (their particular being reckoned) but also in kind (the several sorts being counted:) Solomon saith, Aiust man falleth seven Pro. 24. 16. times a day, & riseth again, not so often falling still in the same kind, but diversly falling in several kinds, and obtaining help to rise again from every fall: and these many falls may be reduced unto two general heads, for either a man falleth into sin, or he falleth into some misery and trouble that sin maketh our life to be subject unto. And under these two names of sin and misery, we will speak of these falls, and consider how true this promise is, that GOD will not suffer the righteous to fall for ever. The first of these falls, is our falling One kind of ●…all, 〈◊〉 to fall by sin. into sin. For the commandments of God, being (as so many paths) beaten out before our faces; for us to walk in, he that keepeth them, is as one that walketh uprightly with God: and he that transgresseth and breaketh them, is as one that stumbleth in his way and falleth down flat, to his great danger. Therefore do we call Adam's sin, the fall of Adam. Therefore do we call the lighter errors of the Saints their slidings, and their grosser errors we call their falls. And this name of fall is given to the sin that we commit by the Prophet Hosea, saying, O Israel, return Hos. 14. 1●… This kind of fall is most dangerous. unto the Lord thy God, for tho●… hast fallen by thine iniquity. This is a dangerous kind of fall, whereof it behoveth us to take great heed. Heli the Priest fell from the seat whereon he sat, & broke his neck: Ahaziah the son of Ahab King of Israel, fell thorough the Lattisewindow in his upper chamber, and bruised his body, whereof he died. Yet is not such a fall, as either of them have taken, any thing near so dangerous, as to fall into sin. This fall of sin made the Angels fall out of Heaven, and out of the favour of God irrecoverably. And it made our first parents fall out of Paradise, and from that blessed estate of innocency and immortality wherein God created them. And many of their posterity, by falling into sin, do fall from God, and sink down into hell, and there perish eternally. It behoveth all men therefore to take heed of it, as the Apostle adviseth saying, Let him that 1. Cor. 10. 12 standeth, take heed lest he fall. There is no man of so sure footing, that can walk steedily in God's commandments, without sliding and falling: for as Sant james saith, In many things we sin jam. 3. 2. all. And the more weak our footing is, the more warily we had need look unto our ways, that as much as is possible, we may escape falls: especially considering how dangerous it is, in this kind to fall. He raiseth by repentance them that are fallen by sin. But ●…et such is the mercy of God, that he will not suffer the righteous to fall for ever, but in due time, he will raise up them by repentance that are fallen by their sins. To which end he giveth unto us his word, that teacheth us the way whe●…ein we should go: and sendeth unto us his messengers with that word in their mouths, that they may be our guides: to that end he prepareth our ears for the hearing, and our hearts for the understanding of that word, that we may learn and profit thereby. After this he humbleth our will and bringeth into order all our affections, that our knowledge may not be idle, for want of willing obedience. And because neither knowledge nor willingness are able (by reason of our weakness) to effect any thing without him, he also strengtheneth us, and worketh in us what he would have wrought by us. As the Apostle Phi. 2. 13. speaketh. It is God which worketh in you both the will and the deed out of his good pleasure. Thus he proceedeth in his good work to raise up by true repentance, them that were fallen by their sins. And to assure us there of, that we may with comfort hope for the help of his grace, when our weakness hath made us fall into sin. He hath given us many gracious promises. For thus he saith in the Psalm, I will instruct thee Psa. 32. 8. and teach thee in the way that thou shalt go, and I will guide thee with mine eye. Thus he promiseth in the Prophecy of jeremy, I will put my law in their inward Ie●…. 31. 33. parts, and write it in their hearts. And thus he speaketh by the Prophet Ezekiel. Then will I power clean water upon Eze. 36. 25. you, and you shall be clean; yea from all your filthiness, and from all your idols will I cleanse you: a new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your body, and I will give you a heart of flesh: and I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements and do them. These and many such gracious promises hath God given unto us, to assure us, that when the righteous fall into sin, he will raise them up again by repentance. Hence have issued the calling of the Gentiles, and the conversion of all unbelievers, that for many succeeding ages lived in ignorance and sin, and yet in the end obtained mercy to return to God by repentance. Hence hath issued the regeneration and new birth of the Saints, that being originally shut up in unbelief, and naturally dead in trespasses and sins, have been quickened by God's grace, and begotten again by the word of truth to be the first fruits of his creatures: and by his merciful work have been brought out of darkness unto his glorious light, to live thenceforth, not as children of darkness and of the night, but as children of the light and of the day. Hence hath this issued, even that God will not suffer the righteous to fall for ever: and from their daily slidings he doth raise them, that when they have sinned as Adam's children, they may repent and amend as the children of God. The Prophet saith in the Psalm, The secret of the Lord is revealed to them that fear him, and his covenant to give them understanding. Let the righteous therefore, that either find their own ignorance, in mischoosing their way, or feel their own weakness in walking in their way, let them pray unto God for grace, that he will not suffer them to err, and fall for ever: and let them say unto God with the Prophet, Teach me thy way O God, and lead me in a right path. This is the first kind of fall to fall into sin, and it is the worst, because it draweth with it the second kind of fall, which is to fall into misery. CHAP. XXXV. THE second kind of The second kind of fall is to fall into misery for sin. fall, in which God will not suffer the righteous to fall for ever, is an effect of the former, produced by the just judgement of God, namely a falling into misery. This kind of fall, mankind had never been acquainted withal, if they had not taken the first fall, for if man had never sinned against God, God would never have suffered man to have felt any misery. This kind of fall into misery is of infinite variety, no man can number the several miseries and troubles, that sin hath made our life subject unto: These miseries are of two sorts inward a●…d outward. yet they may be reduced to two general heads, for either they are judgements upon the inward man, inward miseries and afflictions upon the soul: or else they are outward judgements upon the outward man, in outward things that touch not the peace of the soul. The inward judgements and miseries, What are these inward miseries and judgements which follow the fall into sin, and wherinto for sin man falleth, are either the blinding of our understanding, and the hardening of our heart, often inflicted as punishments of foregoing sins (and such was the iudg●…ment of God upon Pharaoh, whose heart God hardened, and such a judgement and misery the Apostle Paul telleth us the Gentiles fell into as a punishment of precedent sins when he saith, Wherefore also God gave Rom. 1. 24. them up to their hearts lusts, unto uncleanness, to de●…ile their own bodies between themselves. And in many more words he recordeth that judgement) or they are those fears and terrors of heart, that cast us down from hope, that empty our souls of comfort, fill them with fears, and make us as it were to stagger, shrink, and fall in our faith: of this kind is that judgement that God threa●…neth by Moses, in these words, the Lord shall simite thee with madness, and Deu. 2, 28. with blindness, and astonishment of heart, when a man is amazed and confounded with his fears, that he knoweth not which way to turn him for comfort and help, and deep fallen into this misery were they whom Esay speaketh of saying. The sins in Zion are afraid, a Esay. 33. 14. fear is come upon the hypocrites: who among us shall dwell with the devouring fire? who among us shall dwell with the everlasting burnings: They conceived no otherwise of God then of a consuming fire, and therefore fear possessed altogether their hearts, hope vanished, faith had no abiding there. And all these inward miseries, falling immediately upon the soul, and the faculty thereof, tend chiefly to this, to overthrow our faith, & by decay of it to overthrow us, for faith is the firm standing of our soul, grounded upon the assurance of God's mercy. Therefore doth the Apostle use this phrase. Watch you, stand 1. Cor. 16. 13. fast in the faith, quit you like men, and be strong. Because he that hath the stronger faith, standeth the more strong and steadfast, and he that hath the weaker faith, standeth more weakly and loose, and thoug the faith of the Saints of God, once given unto them, never totally decayeth, (for as the Lord jesus saith, he prayed for the continuance and confirmation of Peter's faith, to whom he said, I have prayed for thee, that thy faith fail Luke. 22. 32. not. So he prayed for all his chosen ones that believe in him, when he said to his father. I pray not for these alone, but for john. 17. 20. them also, which shall believe in me through their word) Yet the faith of the Saints suffereth sometimes an eclipse or deceasing, & at some other times an increasing whereby as in the increasing of their faith they stand fast and are full of comfort, so in the deceasing of their faith their footing becometh slippery, and they take many sore falls, & feel their hearts oppressed with fear: as it was with David, when he cried out, My God Psal. 22. 1. my God, why hast thou forsaken me, and art so far from my health, and from the words of my roaring. And when he complained at another time, saying, Mine Psal. 55. 4. heart trembleth within me, and the terrors of death are fallen upon me: fear and trembling are come upon me, and an horrible fear hath covered me. In this manner, their faith at that time being in the wane, the righteous oppressed with a weight of anguish and fear, do often fall through the shrinking of their faith, and feel themselves sore bruised in their souls. But yet such is the mercy of God that He raiseth them up that are fallen into these inward miseries. he doth not suffer the righteous, being fallen into these inward judgements and miseries, to fall for ever. And if it be a blinded understanding, or a hardened heart, that they are fallen into, he raiseth them up out from a blinded understanding by sending the knowledge of the 〈◊〉. As the Lord jesus sent Paul among the ignorant Gentiles with this commission, I send thee to open their 〈◊〉, Acts. 26. 18 that they may turn from darkness to light, etc. And he raiseth them up from hardness of heart, by mollifying their hearts, as he promiseth by Ezekiel, saying, I Eze. 36. 26. will take away the ston●…e heart out of your body, and I will give you an heart of flesh. And if they be fallen into any fear and 〈◊〉 terror of conscience, he raiseth them up by repairing their faith, and by reviving their comfort. To that end he bringeth to their remembrance the large promises of his grace, the boundless measure of his mercy, the riches of his free & unchangeable love: and then doth he make them remember, that they have a mediator that died for their sins, and rose again for their justification, and ascended into heaven to prepare a place for them, and sitteth on the right hand of his father, in highest favour and greatest authority, to make intercession for them, continually urging the virtue of his death and bloodshedding, that hath taken away the sin of the world, who is the prince of peace, that hath made their peace, and is that beloved son in whom the father is well pleased, making us accepted in that his beloved. To the same end doth he spread the beams of his loving countenance, and cause the light thereof to shine within their consciences, sending down the spirit of adoption into their hearts, to bear witness with their spirits, that they are the sons of God: so raking together the sparks of their almost smothered faith, from among the cold ashes of anguish and fear, where it lay deep covered, giving heat and life unto it with the warming fire of his comfort: so that they begin to lift up their heads, and to rejoice their hearts, and to shake of their their sorrow and fear, and to glory in God, saying with the blessed virgin, My Luke 1. 46 soul magnifieth the Lord▪ and my spirit rejoiceth in God my Saviour. And with the Prophet David, Thou hast tnrned my Psal. 30. 11. mourning into joy, thou hast loosed my sack, and girded me with gladness. And that God doth thus, not suffering the righteous to fall and languish in these inward miseries for ever, besides the experience of Gods elect, daily renewed with light and grace, and daily refreshed with comfort and peace, the scriptures also do testify it to be the gracious manner of Gods dealing with his chosen. The Prophet saith of him. He healeth Psal. 147 3. those that are broken in heart, and bindeth up their sores. These words can be referred to no other work of God: for the more sure and full performance whereof, God sent his son into the world, who came to call sinners unto repentance, and to seek and save them that were lost, giving repentance unto Israel and remission of sins, so lifting up them that were fallen down, by any inward judgement of God, any way punishing them in their souls for their first fall into sin. This was the inward misery, upon the What are the outward miseries whereunto men fall. inward man, whereunto men fall that have fallen into sin. There is another misery into which men fall for their sins, God in his just judgement thrusting them forward, which I call outward misery, because it is not the stroke of the heart, though the heart afterward be grieved for it. This kind of outward misery into which men fall is full of variety, & under one head there are divers branches contained: for some of these fall upon us by the good work of God to try us, to exercise our faith, to correct and humble us: and some do fall upon us by the malice and in justice of men and Angels, to overthrow us in our faith or our piety (as the devil hoped by jobes' losses to make him blaspheme God) or at the least to vex and grieve us, and to make us murmur: so differing in regard of the author from whom they come, and of the end for which they come. They differ also in regard of the subject matter of them, for some of these outward miseries happen to us in our name and credit, wounded and impaired by lying, standering, and the spite of evil tongues: or they happen to us in our bodies, & reach even to the danger of our lives, by sores and sicknesses, by blows and bruises, by maims and wounds: on they happen to us in our estate & goods, when we are deceived, robbed, spoiled, & deposed from offices of profit and worship: or they happen to us in our liberty, when we are banished from our native country, or confined to some restrained bounds which we must not pass, as Solomon confined Shemei to his house in jerusalem, or we are committed to some prison: or they happen to us in our friends, by death taken away from us, that were our maintenance, our countenance; our credit, and safeguard, and they being removed, we are left naked and Orphans in a pitiless world. By which outward miseries (of so great, and greater variety) we fall from estimation and lone of the people, from health, strength, and beauty, from riches and plenty, from freedom and liberty, from comfort and refuge, into suspicion and an evil name, into weakness and leanenes, into poverty, thraldom, and much contempt: and advantage is given unto our adversaries, to insult and glory over us, and many men have been dangerously bruised with such falls of this kind. God raiseth them that are fallen into these outward miseries. But yet such is the mercy and goodness of God, that he will not suffer the righteous (fallen into these miseries) to fall for ever, but in due time he will raise them up, and deliver them. The slander of Susanna was wiped away, and she was discharged of the fowl imputation, laid upon her by the wicked Elders, with honourable repair of her credit. The imprisonment and affliction of joseph after some years was done away, and he was brought forth and made a great commander in the land of Egypt. job was spoiled of his goods, robbed of his children, miserably afflicted in his body, and brought most low, for he could not fall more low, and live; but God did graciously restore job in all his losses, and he ended his days in honour and peace. Mordechai and the jews, by the wicked devise of Haman, were fallen deeply into contempt and danger of death, yet by the means of Hester it pleaseth God, to cast down their enemies into destruction, and to raise up the jews, both to repaired credit, and to secured life. Saint Paul confesseth writing to the Corinthians, that being in Asia, he was with afflictions and sickness, Pressed out of measur●…▪ passing 2. Cor. 1. 8 strength, so that he altogether doubled even of life, yea he received the sentence of death in himself. But when he was fallen and brought so low, God raised him up by restoring health, and would not suffer the righteous Apostle to lie forever, as also he confesseth in the next words, saying, God which raiseth the dead, delivered me from so great a death, and doth deliver me, in whom I trust that he will yet deliver me. I might easily fill many leaves with examples of the rightsous servants of God, whom being fallen into these outward miseries, he mercifully raised up but I will forbear, and remember only a testimony or two, that manifestly show, how God in these, as in other kinds of falls, though he suffer the righteous to fall, yet he doth not suffer them to fall for ever, but will raise them up and reduce them to a better estate. Hereto pertain the words of Eliphaz, speaking of the almighty. He maketh the job. 5. 1●…. wound and bindeth it up, he smiteth and his hands make whole: he shall deliver thee in six troubles, and in the seventh the evil shall not touch thee: in famine he shall deliver thee from death, and in battle from the power of the sword. Thou shalt be hid from the snare of the tongue, and thou shalt not be afraid of destruction when it cometh: but thou shalt laugh at destruction and death, etc. If God send the evil, he will send the remedy: if he send danger, he will send deliverance: if he affright with fear, he will comfort with salvation: if he cast down, he will raise up again, and will not suffer the righteous to fall for ever. And he will do this not at one time alone, but at all times: not in one manner of misery alone, but in all kinds of miseries. The Prophet David saith of this merciful work of God's hands raising up out of miseries. Great Psal. 34. 19 are the troubles of the righteous, but the Lord delivereth him out of them all, And if happily this be not effected in If not in this life, yet most certainly after this life. this world, and during this life, yet most certainly God doth raise up the righteous that were fallen, and frees them from all, both outward and inward miseries in an other world, and after this life. The Prophet Esay doth tell us, that when the righteous perish (for so the world censureth their death) and when merciful Esay 57 1 men are taken away, than the righteous is taken away from the evils to come r●… their death is a full delivering of them from all troubles, and therefore a lifting of them up from all the miseries into which they were fallen. And for proof hereof, it is most clear, that the Lord jesus reporteth of the poor Lazarus, in the gospel of Saint Luke, that man was fallen low into the pit of poverty, so that he was compelled to beg for his maintenance at other men's doors: and he was fallen as deep into the gaping gulf of sickness and diseases, for he was full of sores, and the dogs licking him were his best leeches, his poverty could not purchase the help of any other (to cure him) in this world. And during this life he was never raised up from this fall, and yet God did not suffer him to fall forever. For at the last he died, then ended all his miseries, than came glorious exaltation, Lu. 16▪ 22 for he was carried by Angels into Abraham's bosom. Where, of his entertainment (far differing from his late condition in this world) Abraham said to the rich man, Now is he comforted 25 and thou art tormented. So that if GOD do not raise the righteous from these miserable falls while they live, yet he will surely do it after death: and if he do not exalt them, and set them up on high in this world, yet he will surely lift them up, and exalt them in the world to come, and place them together in the heavenly places, far above the reach of Revel. 21 all misery (where there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain) and where among the queeres of holy Angels, and in the midst of all true and eternal delights, they shall for ever rejoice and praise god. For of god's house, where the righteous departed shall have their dwelling places for ever, David saith, In thy Psal. 16. 11 presence is the fullness of joy, and at thy right hand there are pleasures for evermore. Thus have you heard how GOD will help the weary and laden, that cast their burden upon him, he will nourish them that want, and raise up them that are fallen. CHAP. XXXVI. NOW let us for a Conclusion, The conclusi●…n of all. Consider wherefore these promises were added. Every one may readily perceive & understand the purpose of the Holy-ghost in it: namely, to encourage men to practise the advice given them in the precept before, knowing, and assured by these promises, that their labour shall not be in vain. Then let us make such use of these promises, and seeing God will nourish his poor that wait upon his hand, and will raise up his righteous servants that crave his help, and though he see, and suffer them to fall, yet will not suffer them to fall for ever: Let us come unto him with our burdens, and call to this strong helper to ease us, to whom the Prophet truly saith in the Psalm, Thou Lord hast Psa▪ 9 10. not failed them that seek thee. They that trust to other helps, even to helps that are in their own hands, being men of power, lik●…ly to break thorough all difficulties, they shall miss: but they that seek help of the Lord, and cast their burden upon him, shall not miss. The Prophet saith, The Lion's do●… lack and suffer Psa. 34. 10. hunger, but they which seek the Lord shall want nothing that is good. The lion is the Lord of the forest, he hath strength and courage to catch the prey. Such as be the strong and commanding lions of the world shall be disappointed, when the sheep of GOD'S pasture, seeking unto him, shallbe fed and preserved. And the rather seek him, because he offereth himself to be found; the rather bring your burdens unto him, because he calleth for them. Hear his voice, and take that course, that may turn to your souls peace. God speaketh thus in the Prophecy Esay 55. 1. of Esay▪ Ho, every one that thirsteth, come ye to the waters▪ and you that have no silver come buy and eat, come I say, buy wine and milk without silver, and with money: wherefore do ye lay out silver, and not for bread? and your labour without being satisfied? Hea●…ken diligently unto me, and eat that which is good, and let your soul delight in fatness: Incline your ●…are, and come unto me, hear and your soul shall live. And I will make an everlasting covenant with you, even the sure mercies of David. here God offereth all mercies, all deliverance, all salvation; and offereth it freely, without desert, merit, price, or recompense, only if we will come unto him, will pray unto him, hearken unto him, and rest in him. You therefore that are hungry, and weak, that are thirsty and faint, that are poor and empty, that are sick and pained, that are sorrowful and heavy, and that are laden and weary; come unto the strength of Israel▪ come unto the Lord of Hosts, come unto this mighty and strong helper, that offereth to bear your burdens, and to give you case: and after the counsel of the Prophet, Cast thy burden upon the Lord, and he shall nourish thee, he will not suffer the righteous to fall for ever. And unto this great Lord, our strong helper, even to GOD the Father, GOD the Son, and GOD the Holy-ghost, three Persons, and one immortal and only wise God, be honour and power everlasting, Amen. 2. Tim. chap. 4. v. 18. The Lord will deliver me from every evil work, and will preserve me to hi●… heavenly Kingdom: to whom be praise for ever and ever. Amen. Finis.