TWO SERMONS ON THE THIRD OF THE LAMENTATIONS OF JEREMY: Preached at Hanwell in the first year of his majesties reign, 1602. The one by I. D. the other by R. C.  PHILIP. 3.1. 
It grieveth me not to write the same things to you, and for you it is a sure thing.  ISAIAH 55.3. 
Hearken, and your soul shall live.  
AT LONDON Imprinted by Felix Kyngston, for jonas Man, and are to be sold at the sign of the Star, at the West door of Paul's Church in London. 1608.   

To the Christian Reader.  
Having occasion to revise notes of certain Sermons taken by pen from their mouths, whose labours both in word and writing have been and are no less profitable than acceptable unto God's Church, I thought it not amiss to take some small pains to copy out some of them, that if perhaps they should be thought worthy of public view, they might be offered to the light: if not, they might be reserved for more pruiate use. Amongst the rest, I judged these two Sermons not the unfittest for such a purpose, and so did others, whose encouragement also I had for the publishing of them. They were preached in the beginning of his majesties reign, at that time when general humiliation by fasting, was by authority enjoined upon occasion of the Pestilence, then dangerously dispersed: which albeit through God's merciful providence it be now well allayed, yet the infection of sin, the very true cause thereof, still remaineth and gathereth new strength. For the staying whereof, if any remedy may be gotten hence, I hope for more easy pardon, from the authors, of my boldness in publishing: and from the reader for my many failings in penning these their labours. I did my best in taking from them, and offering unto thee, that, and in a manner nothing but that which they then delivered. The substance of the matter I doubt not, is all sound, and will much content a wise and well affected heart. The manner and form of words and sentences is more imperfect than in the delivery it was, or now might have been, if the authors had either penned it before the preaching thereof, or undertaken the thorough polishing of it since. But howsoever, sith that could not be obtained which might have been wished, my desire was greater to satisfy thirsty souls with this that is done, than was my fear to offend curious heads and itching ears by the manner of doing it.  
JOHN WINSTON.   

THE FIRST SERMON.  Lamentations, chap. 3. vers. 48. etc. 
48 Mine eye casteth out rivers of water for the destruction of the daughter of my people.  
49 Mine eye droppeth without stay, and ceaseth not.  
50 Till the Lord look down and behold from heaven.  
51 Mine eye breaketh mine heart, because of all the daughters of my city.  
52 Mine enemies chased me sore like a bird without cause.  
53 They shut up my life in the dungeon, and cast a stone upon me.  
54 Waters flowed over my head, than thought I, I am destroyed.  
ALL these words do contain a Lamentation of jeremy, and of the rest of God's people for the judgements of God on his Church and on jerusalem his own city: and for the misery and calamity that lay upon their whole state. After this sort they bewail their heavy case: Mine eye casteth out rivers of water, etc.  
Now this Lamentation is set forth, 
The division.  

1 Partly by the manner of it, and  
2 Partly by the causes of it.    

1 The manner of it is declared in the four former verses, and that by divers circumstances: namely,  


1 By the greatness of it: for in regard of the misery of the daughter of his people, he did not only moisten his eyes with tears, but sent forth rivers of tears, vers. 48. which is an excessive kind of speech usual in the Scriptures, and signifying that he wept abundantly.  
2 It is set out by the continuance of it. Mine eye droppeth without stay, and ceaseth not, vers. 49. Neither shall it cease, but I will continue lamenting till the Lord look down from heaven, and show some sign that he doth behold and pity our estate, vers. 50.  
3 Their lamentation is set out by the sincerity of it, that it proceeded from truth and uprightness: Mine eye breaketh mine heart, vers. 51. That is, the things that I see with mine eye, do cause me to lament wonderfully: so heavy is the case of all the daughters of my city, that it even breaketh my very heart.    
2 The causes of it are of two sorts:  


1 Inward, which was grief of heart, vers. 51.  
2 Outward, which was the cruelty of their enemies: which cruelty is set forth:  


1 By a similitude taken from fowlers: Mine enemies have chased me sore like a bird, vers. 52. Implying thereby that they made it a sport, a recreation and trade to pursue God's servants: they did as it were go a hawking after innocent and harmless souls.  
2 Their cruelty is described by a comparison taken from hunters, who used to dig pits to the intent that great beasts might fall into them, and so be entrapped: and then they would throw stones at them, or use some such means to kill them, when they durst not go down into the pit where they were. Such were the plots and endeavours of their adversaries: they were as cunning and as eager in their attempts against the people of God, as men would be in killing a Bear or a Lion, that otherwise would kill them if they were at liberty, vers. 53.  
3 Lastly, their cruelty is set out by a comparison drawn from the inundation of waters: their rage was like the violence of mighty rivers and floods, that overflow and drown all that comes in their way, vers. 54.       
Vers. 48. Mine eye casteth out rivers of water] Their affliction was so sore, that their case in regard of any earthly succour that could be expected, was helpless and remediless. In vain it was to speak unto men; for they were inexorable, because they were merciless: in vain it was to take weapons; they had had too much of that before, and by that means Zedekiah had even undone them: and as for other helps, they were as far to seek as for these. Now therefore they fall to weeping, and seek to relieve themselves by tears, and by sighs and groans before the Lord's throne in heaven. Whence ariseth this doctrine:  
That godly sorrow and holy affliction is the best remedy in any sorrow and affliction: whether it be from men, 
Doct. 1. Godly sorrow a sovereign remedy.  from Satan, or from God himself: whether it be on body, on state, on name, or on the mind and soul of a man: whether it be on particular persons, ourselves, or those that are about us, or on the whole land, on church or commonwealth, this is the most sovereign remedy in all miseries and extremities whatsoever. This inward godly grief is a salve for every sore, and a plaster for every wound. To weep and cry and power out our hearts before God is that course that they here take, and that which we must take in the like distress: according to the measure of the affliction, and as it is more public or private, so must be the measure of our lamentation. To this there is a promise made in the prophesy of Isaiah, etc. That when our hands cannot help ourselves, nor our tongues prevail with others, yet than we may relieve ourselves by our prayers unto God: 
Isaiah. 61. 12. etc.  for in that place the Lord undertaketh that mourners shallbe comforted, etc. God the Father sends his own son, and the Father and the Son do send the holy Ghost, that when men are mourning and seel their poverty so as it breaks their hearts, the spirit which is the comforter may minister comfort unto them: that when they feel their captivity and imprisonment as it were, Christ jesus may set them at liberty: be they never so weak, never so mean, never so miserable, never so sinful, if once they come thus to mourn, they shall have their hearts comforted: though they be covered with ashes, God will give them beauty for ashes, and put on them the garment of gladness, for the spirit of heaviness: bestowing upon them that which shall make them cheerful, even the oil of joy: not an earthly but an heavenly oil.  
And there is great cause why God should deal so with such kind of persons: for  
Reasons. 1 1 He is full of pity and compassion: and therefore the prophet joel in his 2. Chap. vers. 13. biddeth us rend our hearts and not our garments: 
joel. 2.13.  that is, bring inward sorrow that may crush and break the heart, and then turn unto the Lord: which if we do, we shallbe sure of relief: and why? the Lord is merciful (saith he) and our God is very ready to forgive.  
When we see our children mourning and confessing their faults, we cannot but have our bowels of compassion earning towards them.  
If jacob had stood by and heard his son joseph's pitiful moan that in the anguish of his soul he made unto his brethren, when they dealt so unnaturally with him, would he not have pitied him, and by strong hand have rescued him from his cruel sons? What shall we then think of God? he is far more merciful than jacob was, and we are nearer unto him than ever joseph was unto his father? And therefore when we mourn in a holy manner, certainly he will arise and have mercy upon us. He cannot slay, when he sees our hearts full of sorrow, and our eyes full of tears: for the sighs and groans of his people do give him no rest in heaven.  
Secondly, this godly mourning must needs be a special remedy in all manner of afflictions, because it makes our prayers very forcible: it sets an edge upon our petitions, and makes us pray hearty, fervently and strongly. When jacob wept in his prayer, it was so effectual that he prevailed. 
Genesis. 32.11.  When God's people joined together to power forth buckets full of tears, drawn from the bottom of their hearts before the Lord, they were marvelously helped: 
1. Sam. 7.6.  for the great measure of their tears, made their supplications more fervent: and therefore it is said of Christ jesus himself, that in the days of his flesh he did offer up prayers with strong crying, 
Heb. 5.7.  and tears unto him that was able to save him from death. When our Saviour was about the principal point of his mediatorship, than did he gather strength unto himself by this means.  
Thirdly, this must needs be very effectual, because it is exceeding forcible against sin: for when sorrow comes into the heart, sin goes out, it will not lodge there, unless it be cockered and made much of. When every one laments his iniquity, and mourns over Christ jesus whom he hath pierced by his sins; then there is a fountain opened to wash them from all, even from sins that made a separation betwixt God and us. Zacharie 12. & 13.  
Seeing then that this godly and holy sorrow is a means to make God pity us, to make us call earnestly upon him, and to expel sin, which might hinder us from prevailing with him, it must needs follow that of all remedies in times of distress, this is the best and surest.  
Use. 1 This serves for instruction unto us to use all means and furtherances, whereby we may attain unto this. There are many afflictions abroad, many nearer home, in our own towns and families: nay there are many things amiss in our own hearts: here is a medicine for evetie one of our maladies: let us get it and use it, and all arguments and helps that may continue and increase it: as the Nineuites, having direction by the spirit of God (as many of them as were his) did when jonah threatened destruction against their city within forty days; they abased themselves and fell to mourning, and used fasting to help it onward: the people must show it in their countenances: the lowing of the beasts, and crying of the infants must further them to this holy remorse and grief for their great and heinous transgressions. They had grieved the Lord by their iniquities, and therefore now they would grieve themselves with godly contrition for them. Hence it was that God's people amongst the jews used to wear sackcloth, to lie on the ground, and to put dust upon their heads, which were then means to further them in the work of humiliation.  
Therefore now that we fear danger is near us, let us betake ourselves to this holy mourning: if we refuse to do it, and still continue to be hardhearted; if the pestilence come into our families, we are likely to be taken away with the first, and to have not only our bodies, but our souls in danger, and that of God's wrath and everlasting displeasure.  
Therefore let us seek to have our hearts mollified by this excellent means of God; and for this end, consider of the blessings of God plentifully powered down upon our nation, 
Nehemi. 9  and upon out selves in particular: as they did in the day of their humiliation, of whom Nehemiah maketh mention.  
Let us seriously recount how many mercies we have enjoyed, and how much they have been abused: how many afflictions we have felt, and how little we have been bettered: how many deliverances we have found, and yet how careless, nay how rebellious we have been notwithstanding them all.  
Let us weigh with ourselves what hurt our sins have done unto us; how many good things they have turned from us; and how many evils they have pulled upon us: and above all, let us remember what a huge weight and multitude of miseries they have brought upon our Saviour: namely, debasement and humiliation: sorrows and sufferings: assaults and temptations: the heavy burden of our guiltiness, and the grievous punishment due for our deserts: the rage and violence of most malicious men, and the wrath and displeasure of the most righteous God: torments of body, and terrors of soul, and death itself, a painful death, a shameful death, and a cursed death.  
Use. 2 Secondly, hereby may those be confuted that think it dangerous to meditate on such things as will discomfort them, and bring them to desperation, as they speak: and therefore they would have no man to tell them of their sins: but let them hear of the mercies of God in Christ: that they are likely to escape God's hand when the pestilence comes near them, though others escape not, but be swept away on every side of them, being notwithstanding as good or better than themselves. far be it from us that any here present should have such thoughts, or give such ear to such carnal counsel.  
There is no danger in Christian sorrow, but the more of it, the better. And therefore the Apostle james saith: 
jam. 4.9.  Suffer affliction, or afflict yourselves, and sorrow and weep: and if any thing keep you from mourning, away with it: let go laughter, and let carnal mirth be turned into mourning, and your joy into heaviness: O than you cannot cast down yourselves so low, but God will raise you up again.  
Objection. Object. Oh but to weep and lament, it is not manhood: it argues that men want courage and fortitude, and is altogether unbeseeming the person of a man: they will trust in God (they say) and never mourn for the matter.  
Solution. Doth it argue want of courage to lament? Nay it argues want of faith not to lament for sin. What do they think of jacob, was he a coward? They cannot say so: for the holy Ghost gives him that commendation, that he had strength and courage not only to prevail against men, but with the Angel of the covenant. And what was his conflict? 
Hosea. 12.3.4.  He wept and prayed, as the Prophet Hosea witnesseth. Was this cowardliness? Nothing less: for the scripture commends it for notable strength.  
And further, what do they think of David? was he a coward? they will not so disgrace that renowned king, and worthy captain of the Lords host, as to lay upon him the imputation of cowardice: yet he makes mention of his tears and that often: 
Psal. 6.6. Psal. 9.136  as in the Psalms, where he saith, that he watered his couch with tears: that his eves did gush forth with rivers of tears because men kept not God's law: and such like.  
And what will they say to all God's people, of whom it is said, 
Zacharie. 12  that they should mourn as they did for josiah in the valley of Itadadrimmon, where he was slain, whose death all Israel did bitterly bewail? and as one mourneth for his first borne, the only heir and hope of the family. What will they answer to this? will they condemn all God's people for a generation of cowards? Nay, this is so far from bewraying want of fortitude, that we may boldly say, that when men are fullest of such tears, they are fullest of fortitude.  
For what shall we think of the Lord jesus Christ? had he no heart? was he destitute of courage? that could not possibly be. Nay, when he was to exercise the fullness of his power: to undertake such a work as no creature durst attempt: when he was to offer up himself to his father as a sacrifice for the sins of the Elect: when he was to encounter the Lords wrath and his justice, Satan and death, hell and damnation, and all the power of darkness, that same time he wept and that abundantly. 
Heb. 5.  And I hope none will say that than our saviours strength failed him, notwithstanding his bitter tears and cries.  
In truth those that do not weep when there is cause, they are without heart, and utterly void of true fortitude: subject to marvelous fears and violent distempers, (which arise from a base mind) for what is the reason they are so afraid of death? but because they have not mourned for their sins, and so removed the sting of death? which if they had done, they would triumph over death, and say with S. Paul, 1. Cor. 15. O Death where is thy sting? their hearts would then, stand fast as the strong mountains, and not be afraid of any ill tidings: 
Psal. 112. Psal. 91.6.  Not not of the pestilence that walketh in the dark, nor of the plague that destroyeth at noon day.  
Use 3 3 Thirdly this makes exceedingly for the comfort of those that are mourners in Zion: they are in favour with God, and out of the reach of all danger, so that nothing can befall them for hurt. Blessed are those that mourn, 
Math. 5.4.  for they shall be comforted: more happy is the poor man that weeps for his sin, than the greatest potentate that rejoiceth in the flesh.  
Vers. 18. For the destruction of the daughter of my people.] Here is the cause of their lamentation: it was the ruins and calamities of God's Church, and poor distressed servants: whence this doctrine may be gathered.  

Doct. 2. What afflictions do go nearest the hearts of the Saints.  That the greatest affliction that should touch the hearts of God's people, is the affliction of the Church: as is evident out of this text: For when God's inheritance was spoiled, some put to the sword, others led captive, the temple of God razed, and the exercises of religion abolished, this made them to grieve exceedingly: this was it that wrought upon jeremy, and made him break forth into those wishes, Oh that mine head were full of water, 
jeremy 9.1.  and that mine eyes were a fountain of tears, that I might weep day and night for the slain of the daughter of my people. As if he could not have his fill, nor weep enough for the desolations of Zion, and the miserable overthrow thereof which he foresaw.  
This was it that went near the heart of good Nehemiah: who being in great prosperity, 
Nehem. 1.4. & 2.1.2.3.  cupbearer to the mightiest Monarch that was then in the world, and in special favour with him: yet for the affliction and reproach wherein the Church of God was, he conceived such inward sorrow, that he was sad in the king's presence: which yet was a thing that he must and would have forborn, if possibly he could. Moses goes further: he does not only mourn, but is content to lay down his prosperity, and to expose his estate to a manifest overthrow, so that he might help forward the deliverance of the afflicted Israelites, 
Heb. 11.24.25.26. Act. 7.  and save them from the hands of their oppressors: For he knew he could not be in favour with Pharaoh, if he should join with them, whom he so cruelly handled: but he chose rather to suffer affliction with the people of God, than to be called the son of Pharaohs daughter. Hester seems to go somewhat beyond him: for, she resolves with herself for the cause of the jews (who were then all destinated to slaughter) to adventure her life in going to the king in their behalf: 
Hester. 4.16.  I will go (saith she) though it be contrary to the Law, and if I die, I die.  
But our Lord jesus Christ goes beyond them all: for when he was in supreme excellency, he was so affected with the woeful case of his Elect, into which they had brought themselves by their own rebellions against him, that he humbled himself, 
Philip. 2.6.7.  and took on him the state of a servant; and submitted himself to many sorrows, disgraces, and sufferings not only while he lived, but principally when he died (as hath been before in part declared) that so he might deliver his people from the wrath to come, and from eternal death, which they had deserved, and must have else endured.  
Reasons 1 And there is great reason why the affliction of the Church should so affect us: and that first in regard of the communion that is betwixt God and them: for they are called the Lords flock, his chief treasure under heaven, his first borne, yea the very apple of his eye: and therefore being so dear unto the Lord, they should be dear unto us, and we should have a tender care of them and mourn in our hearts for any evil that befalls them: as jeremy did, chap. 30. that the Lords flock should go into captivity.  
Secondly, we should be thus affected in regard of the communion that is between them and us: for they are our members, yea nearer unto us than our bodily members: and we should have greater care of the whole Church, than of ourselves, because it more concerns God's glory. Howbeit indeed in caring for them, we care for ourselves too: labouring to prevent their afflictions, we prevent our own, and weeping for others miseries, we get armour that will keep off misery from ourselves.  
And that there is no danger in dealing for the servants of God, may appear in Exodus. One would have thought there had been some great evil near Moses and Aaron, when they must fetch out of Egypt such a people from such a King: not only by petition, but by command, and threatening if he would not yield: we would have imagined that Pharaoh, a proud man, would never have endured this at their hands; and yet we see they were in peril, but of all others most safe.  
3 Thirdly, the affliction of the church must needs work most upon the hearts of Gods chosen, because of the insultations and triumphs of the wicked against them, when they cry out, where is now there God? 
Exod. 32.1 Numbers. 1416.  And that was it that Moses did urge to move God to spare his people, when he threatened to destroy them for their Idolatry, he entreats God to remember his great name and to spare them, lost the Egyptians should say that he had brought them out maliciously to slay them in the mountains, and to consume them from the earth: or that he was not able to bring them into the land of Canaan. This is it that goes to the heart of the faithful, when they hear profane persons revilling the host of the living God. Oh these are your professors (say they) these are they which run with their bibles to sermons, these are they that were wont to brag that prayer would prevent or remove God's judgements: do you not see that they are swept away by the pestilence as well as others? that they were pinched with poverty and necessity as well as others? that these and the like despiteful and bitter speeches and taunts, do wound the very hearts of such as love God's glory, and desire the prosperity of his Saints, and so cause them much to bewail the tribulation of the Church.  
Use. 1 Here are to be reproved all careless persons, who, so it go well with themselves, regard not the Church at all: let it sink or swim, all is one to them. So they may be free from the contagion, and sit quiet in their houses, whatsoever becomes of their neighbours, it skills not: They drink wine in bowls, 
Amos. 6.6.  and give themselves to all excess, but no man is sorry for the affliction of joseph.  
This is a great fault in these days, now many Christians are taken away, and the sword of the Lord is stretched out still, and many are smitten down on every side; yet there is as much feasting and sporting and frequenting of wakes, and that on the Lord's sabbath, as if all things went well with us. Which argues strange infidelity, and is such a sin as the Lord will pursue even unto death, if it be not reform: 
Isa. 22.12.13.14.  as the Prophet Isaiah threateneth. In that day (saith he) did the Lord of hosts call unto weeping and mourning, and to baldness, and girding with sackcloth, and behold, joy and gladness, slaying Oxen, and kill sheep, eating flesh and drinking wine, eating and drinking for tomorrow we shall die: and it was declared in the ears of the Lord of hosts. And what follows thereupon? Surely this iniquity shall not be purged from you till ye die, saith the Lord God of hosts.  
Which being so, it stands Magistrates upon, to use their authority for the redress of such things, as are so dangerous to the whole state of the land.  
But there is yet another greater fault amongst us than this that hath been named. For many do not only walk securely in the affliction of their brethren, but desire the continuance and increase of it, in hope that they shall enlarge their possessions, and better their estate by means thereof: as if scarcity of people did bring abundance of riches, whereas in truth it is quite contrary. But howsoever, those that have but a glimpse of Christianity in them, would rather have the society of others, than live alone in the midst of the earth.  
3 There is yet a third and worse sort than the former, which come justly under this reproof: Such I mean as long for stirs and mutinies and insurrections. Poor men (say they) can get nothing, but some few great ones carry away all, and so they grow to murmuring and repining, & multiply speeches of discontentment: grieving and lamenting that at the taking away of the former Prince all things should be so quiet and peaceable. Down (say they) with these Magistrates and with these Preachers, this too much plenty yields us nothing, and therefore they could also be glad of unseasonable weather, that through scarcity of things there might arise some tumults, and so they might get provision from such as fall into their hands. These have bloody hearts.  
4 Yet others there are that are worse than these, who do not only wish for such troubles on the Church and Commonwealth before they come, but rejoice at them when they are come: And when others eyes are full of tears, their mouths are full of laughter; as jeremy chargeth the Moabites: He magnified himself against the Lord: 
jeremy 48.26.27.  Moab shall wallow in his vomit, and he also shallbe in derision: For didst thou not deride Israel as if he had been found among thieves? For when thou speakest of him, thou art moved. This was their manner of dealing, and this is the property of all such wicked Moabites: they cannot speak of the calamities of the faithful, but they are wonderfully affected with joy, so that they cannot sit still in their places, they are so moved with mirth and laughter. These have cruel hearts, and shallbe met withal accordingly as Moab was.  
5 But especially are those here to be condemned that do not only rejoice at the troubles, but at the sins of those that are religoiously affected: if they slip through infirmity, and fall into any sin: if they be overgone with wordliness (which is greatly to be taken heed of) if they be lifted up with pride, and manifest the same by violence of words, or actions, or be stained with any the like vices, presently they exclaim against them and take on beyond measure: ●ot you what? (say they) the great professor hath spoken or done this or that: and so they are as glad together, as if they had gotten a kingdom, and came home in triumph.  
Herein they show themselves to be right Satan's, who takes pleasure in nothing so much as in sin.  
6 And yet there is one higher degree of sin, contrary to the practice of these holy ones; which is, when men are so far from grieving that it goes ill with God's servants, that if they be somewhat amiss, they will make them worse, and help forward their misery, and for that end misinform and incense such against them, as they know will inflict punishments upon them. These are inspired by the spirit of Satan, as those who are mentioned in this text are inspired by the spirit of God.  
Use 2 2 This is for great comfort unto them that can mourn for the calamities of the church. This is a notable testimony that they are feeling members, and have in them the life of christianity, when others troubles are theirs, others losses theirs, others reproaches theirs, and any distresses and straits of others are made theirs.  
They that lament for Zion, 
Isa. 66.10.  shallbe comforted with Zion. God hath promised them singular consolation; it is their portion, and they may confidently expect it.  
Vers. 49. Mine eye droppeth without stay.] From which words this doctrine may be gathered.  

Doct. 3. How long humiliation must be continued.  That we must never cease our humiliation, till God give consolation. When the Lord ministereth unto us occasion of grief, we should never surcease, until he revine our hearts. We must not begin in the spirit, and end in the flesh: but having a good entrance, we must go on with our work and bring it to perfection: and if God give us a heart to mourn, set to it and never give over, till he set us free. 
Lament. 2. vers. 18.19.  So they are exhorted in an other chapter of this book, Let tears run down like a river day and night, take thee no rest, neither let the apple of thine eye cease; arise, cry in the night, power out thine heart like water before the face of the Lord, etc. And just it is, that we should never make an end of mourning, till God make an end of afflicting: accordnig to their example who are mentioned in Nehemiah, that wept at the hearing of the Law, 
Mehemi. 8.9.  till they were bid to rejoice. It was a notable commendation of that people, that they would not leave off, till they had warrant to leave off. So Mordecai when Queen Hester sent him garments, to  him, and would have had his sackoloth to be taken from him, he would not receive them, 
Hester. 4.4.  but humbled himself so long, till he was assured of deliverance.  
So jacob would never let go his hold, 
Gen. 32.26.  but still wrestles with the Angel, and continues weeping, and praying, till he obtained a blessing: so the woman of Canaan sticks close to it, 
Math. 15.22. etc.  and is importunate with Christ for her daughter, and would never desist, nor let her suit fall, till she had prevailed with our Saviour.  
And there are reasons, why we must never break off, but still continue our humiliation, and fervency, till God show by good effect that he hath mercifully respected us, and our supplications.  
Reason. 1 1 For first, what is the ground of true humiliation? Is it not sincerity? Now wheresoever there is sincerity, there is faith, and faith will never make an end till it conquer, it never gives the onset, but it obtains the victory. For it hath to deal with God, and he never bids it make an end; (unless it be by way of trial, as he dealt with jacob and with the woman of Canaan) till it have gotten the desired success.  
2 A second reason may be, that God's children have hope as well as faith; now hope never makes ashamed: 
Rom. 5.5.  because it is never disappointed of the thing hoped for.  
3 Thirdly, they have love, which makes up a threefold cord, every twist whereof is stronger, than all the cords of the world: for love is strong as death, etc., the coals thereof are fiery coals, 
Cant. 8.6.7.  and a vehement flame. Much water cannot quench love, neither can the floods drown it, etc.  
In regard of all these it is impossible that those that fondly begin the work of humiliation should be put back, until they have obtained their purpose. Which may be further seen in the spouse, Canticles 3. who never gives over seeking till she had found him whom her soul loved.  
Use 1 1 This therefore is to encourage men to godly constancy, and importunity, when any distress lies upon the people of God. If they be earnest for their deliverance, they shall not miss of their mark: but those that sow in tears, shall reap in joy, in the due time of the Lord. Whether they be suitors for the church, or commonwealth, or for themselves, in regard of crosses on their bodies, anguishs in their souls, or afflictions in their estate, the Lord will look down from his holy place in heaven upon them, and hear and help them at length, if they persevere without fainting. This is lively and notably expressed unto us in the parable of the unrighteous judge, who though he feared not God, 
jub. 18.12.  nor reverenced man, yet heard the poor widow, and in the end, did her right against her adversary, because of her importunity. Oh than what shall we think of God? will a man, will a wicked man, will a merciless man be moved by importunity; and will not God, will not the gracious God, will not the God that is full of compassion be moved to avenge his servants, and to minister justice unto them? I tell you (saith Christ) I that am the wisdom of the Father, 
Luk: 18.8.  and know all things, even I tell you, that he will do it: He will avenge them, and that quickly. It is as possible that God should be without ease, as that they should be without help.  
Use. 2 2 Secondly, they come justly here to be reproved, that will set upon God's services only by fits and starts. If they have not present help from God, they will seek unto the world, and unto Satan, and to carnal means. If they cannot mend their estate by prayer, they will patch it up by odd shifts: if their hearts have not present comfort from God's spirit, they will seek comfort from jesters and lewd companions.  
Commonly such people grow of all other most bitter against those holy exercises which they have profaned, and therefore could have no benefit by them. Such were they of whom the Prophet Isaiah speaketh, who are so impudent and shameless, that they dare expostulate the matter with God himself: Wherhfore have we fasted? (say they) we have punished ourselves, and thou regardest it not. 
Isa. 48.3. etc.  See what brags they make of their services, they that do least and worst, commonly brag most. But what says the Prophet? Behold in the day of your fast, ye will seek your own will, and require all your debts. 4. Behold ye fast to strife and debate, etc. 5. Is it such a fast that I have chosen, that a man should afflict his soul for a day, and bow down his head like a bulrush? etc. Thus we see what reckoning God makes of their fasting, what account so ever they themselves make of it: and yet if they fail of their expectation, they will quarrel with the Ministers of God, with the word of God, and with God himself; because using such exercises carnally, they received no benefit by them.  
Use. 3 3 This must be an instruction unto us; when we are to deal with those that are afflicted in their souls, that we handle the matter warily and circumspectly, when their hearts are wrought upon; we should not help them too soon out of their sorrow, but exhort them to wait for comfort from heaven: for all cannot be presently well with the soul: and therefore it is good wisdom to advise such still to hold on their course. Have they begun to examine their hearts? let them rifle yet further into them. Have they begun to dislike their sins; and themselves for their sins? let them get a more thorough detestation, and holy indignation against them.  
It is not good for one that takes physic to give up the potion forthwith, as soon as it gins to work. Peter as a wise physician gave other counsel to his hearers that began to be moved by his doctrine. They had been mockers, and scoffers: they had crucified the Lord of life, and so exceedingly endangered their own souls: wherewith being charged by Peter, and being pricked and stung in their hearts and consciences, they ask the Apostles; Men and brethren, 
Act. 2.37.38.  what shall we do? He doth not tell them, as some unskilful Ministers would, your case is good: be not discomforted, my soul for yours, you shall do well; but he bids them amend their lives: repent, and get sound and hearty sorrow for their sins, that so being thoroughly humbled, they might afterwards be sound comforted.  

Doct. 4. The eye must affect the heart.  Vers. 51. Mine eye breaketh mine heart.] The meaning of which words is, that his heart was marvelously moved with the things that his eye did behold. Whence this doctrine offereth itself for our learning: That good men must use their eyes to stir up their hearts to pity and compassion, that so they may be pierced with grief, and sorrow. This we have proved unto us in the example of Christ jesus, the most absolute pattern of all holiness: 
Mark. 6.34.  For it is said of him by the Evangelist Mark, That when he lifted up his eyes, and saw the multitude, which had no faithful Ministers to instruct them, his very bowels were moved with commiseration towards them, because they were as sheep without a shepherd.  
In this regard it is that Solomon describing a good man: 
Pro. 22.9.  calls him a man of a good eye: and says of such an one: That he will bestow his bread upon the poor, he seethe the faces of some pale, and of others black, by reason of long want and forbearance of food: Others he beholdeth naked and cold, and exposed to the injury of the air; and of all sorts of unseasonable weather. Now having a good eye he will not only take a view of them, but be inwardly affected with the sight of them, and from a tender and pitiful heart minister relief unto them.  
Hence was it, 
Act. 7.23. Exod. 2.11.  that Moses did not content himself to know of the miseries of his poor brethren, the Israelites by hearsay, but he would go out to see their burdens, and how they spent their pains and their strength, and after all, were recompensed with stripes from their taskmasters: which did so work upon him, that it made him stretch forth his hand to avenge some of them. So likewise in the Gospel of Matthew, it is set down as the property of all holy and religious persons, 
Mat. 25.36.  that they will go to the prison to see, and to the house to visit the distressed members of Christ, and take all occasions, to bring their own hearts to pity their poor brethren: and will even compel their inward parts, to bear a burden with them, that they may be more helpful unto them.  
Use 1 Which makes greatly for the reproof of those whose eyes and ears are as filthy sinks to convey all uncleanness into them, who have eyes full of adultery, 
1. An adulterous eye.  that they cannot look about them, but they are stirred up to beastly and vile lusts. Who have eyes full of envy, 
2. An envious eye.  that they cannot behold their brethren, that are equal unto them, or go before them, or come near unto them; but presently they fret against them, and others welfare is their woe and misery. Others have a wicked eye, 
3. A covetous eye.  that they cannot look upon their neighbours cattle, houses, possessions, and the like; but forthwith their hearts are poisoned with a covetous desire of them, and then they cast about how they may make them theirs; and if they cannot, they eat up their hearts with discontentment, as Ahab did. 
Pro. 28.22.  Agreeable to this, is the place of Solomon, where he saith; A man of a wicked eye, lusteth after riches; but he shows there, that God meets with him: for he shallbe so far from getting more, that he shall not keep that which he hath: but the more he runs after riches, the faster poverty shall pursue him.  
Another kind of ill eye, is a niggardly eye, 
4. A niggardly eye.  spoken of by the wise man in the Proverbs; 
Pro. 23.6.  where he giveth this counsel: Eat not the bread of him that hath an evil eye, etc. that thinks all lost that goes from him, and all taken out of his stomach, that goes into other men's bowels: he will give men a welcome for fashion sake, but all that eat of his meat, are a vexation unto him; and these thoughts run in his head while men sit at his table: This cost I might have spared: this would have served my family all the week: I had rather have their room than their company, that thus trouble and charge me. And so his heart is ever full of discontentedness: Thus it is apparent, that many have their hearts sinfully affected, by means of their eye; as God's children have them holily affected.  
Vers. 52. Mine enemy chased me sore.] By these similitudes here used, it appears how fierce they were; and yet all was without cause, as the text witnesseth. Indeed, God saw in them matter that deserved correction, and affliction; but their adversaries had no occasion offered, why they should behave themselves so cruelly towards them.  

Doct. 5. The innocent molested.  Fron which this doctrine maybe collected; That the more harmless men be, 
Psal. 35.12.13. etc.  the more they shallbe molested. This we see in David: he prayed and fasted, and mourned for his enemies; and yet they sought his woe and ruin. Therefore he saith in one Psalm, the foundations must be cast down, 
Psal. 11.3.  and what hath the righteous done? there was great preparation, and there must be sore and mortal wars; they would sweep all away, and not leave a good man in the land: but, what hath the righteous done? There must be a great execution; but where is the conviction: that is just nothing? 
Luk. 23.2.  So they cried against Christ; Away with him, away with him; crucify him, crucify him, etc. But what evil hath he done? (says Pilate) Oh Pilate must know, that men so just as they were, would never have delivered him into his hands, except he had been a notorious offender; whereas indeed, he was a lamb without spot, and none iniquity was found with him. Agreeable to this is the saying of David, the wicked gnasheth his teeth against the righteous. 
Psal. 37.12  The more innocent and just any one is, the more he shallbe maligned and pursued. And this stands with reason:  
Reason. 1 1 Because wicked men have a quarrel against God's image in the innocent, as Satan their captain hath, and therefore will they be bitter against them.  
This may be seen in jeremy, 
Jer. 15.10.  he had done them no wrong, but brought unto them the ministery of salvation; and yet every one curseth him, and crieth out against him; and why? because God at that time showed himself more clearly in jeremy, that in any other. 
Act. 7. Act. 22.22.  The like violence they showed against Steven and Paul, casting dust into the air, and crying out upon them; that one would think them brutish creatures. And why were they so full of rage against them, but because they were full of grace, and dealt faithfully in the work that they were set about? because they did help to raise up the kingdom of jesus Christ, and to raze the kingdom of Satan more than others? But for jesus Christ, who was the engraven image of his father, they had a greater quarrel against him, than ever they had against any. Young Bulls of Basan, 
Psal. 22.  such as were full of might and malice: Dogs and Lions, such as were full of rage and fury, did all beset and compass him about; their madness was never so great against any as against him, because none was ever so good as he.  
2 An other reason may be, because there is a contrariety betwixt the good and evil: though they be of the same country, of the same town, of the same family, yea of the same parents, yet are they not of the same world. For so saith our Saviour Christ to his disciples; 
john. 15.19  ye are not of this world, etc.  
Esau and jacob had the same parents, and were both together in the same womb; and yet they contend one with another. Rebecah their mother would feign know the cause of it; the Lord tells her the cause. 
Gen. 26.22.23.  Two nations are in thy womb; and two manner of people shallbe divided out of thy bowels: &c: The one the seed of the serpent, the other the seed of the woman. There is not so great enmity between a man and an adder, as there is between the righteous and the wicked: and therefore no falconer nor hunter: no hawk nor hound are more desirous and greedy of the pray and game, than the outrageous enemies of the church are of the destruction of God's servants; because they are possessed with the spirit of Satan, and violently overcaried with hellish fierceness.  
3 Thirdly, the carriage of God's children doth disgrace them, and therefore they maligned them: because they ran not to the same excess of riot with them, 
2. Pet. 4 4.  therefore speak they evil of them. For impious persons reason thus: They go to God's house, I go to the Alehouse: They carry themselves soberly, I carry myself intemperately: They are esteemed, I am contemned: I know they like not of me, as I do not of them, and therefore what mischief I can do them, they shallbe sure of it.  
Use 1 This point ministereth unto us, matter of instruction: that whosoever would walk in a godly course, should look for troubles, and that sundry ways: yea and to have his very life struck at by such as are enemies to the Gospel of Christ: or if they cannot take away that, let him be sure his name shall pay for it, and be injuriously and shamefully traduced. Whosoever resolves to live godly in Christ jesus, must look for persecution. It is impossible that there should be so many fowlers and hunters, and not labour to catch somewhat.  
Indeed they willbe favourable enough to gross adulterers, thieves, and other malefactors: and if any be more forward to punish and redress such; Oh it is great cruelty: they deal hardly and severely: they would be very loath that breed should be taken away.  
But if they be religious persons that are to be punished, no torture is too great, no death too grievous for them; therefore let those that are christians look to it: they shall have great men against them, 
Psal. 69.12.  as David had princes: They shall have mean men against them, as he had drunkards on the alehouse bench to make songs of him: There they will utter their merchandise, false tales and vile reports.  
Those that are further off willbe against them, those that are neighbours, nay some that are of their own family willbe against them: no bands of civility, no bands of kindness, no bands of nature will hold, where the bands of Christianity are wanting.  
Objection. But if the case be so (will some say) were it not better to let religion alone, that one may keep himself quiet with out such disturbance?  
Answer. Nay, that will not be a sufficient reason, nor a warrantable excuse: neither need any be so far discouraged: For as Christ saith; in the world ye shall have trouble: 
Joh. 16.33.  So he promiseth, that in him we shall have peace and comfort: if there were a thousand worlds, and all against one of us, yet one comfort of Christ is able to countervail all their oppositions.  
If God give us assurance of a better life, what great matter is it if they deprive us of this life? If we see the Angels and Saints, and Christ jesus, and the whole Trinity to be with us; what peril is it, if all lewd base sinful men be against us? If God promise to make our names and persons glorious, what need we fear though they seek to make us ignominious? Not one hair of our head can fall without God's providence: We are not in their power, though we be in their hands.  
They may proceed so far as to arraign us, convict us, and condemn us; and yet (except God will) they shall not execute us: though our natural brethren and sisters and friends forsake us, God will give us new brethren and sisters and friends, that shall be more kind and faithful unto us, than ever they were,  
But if men for fear of difficulties and dangers, will not adventure upon religion, are they sure to keep themselves from troubles by that means? Nay, if am an will not suffer for a good cause; God can and will make him suffer for an ill cause. Achitophel would leave David, and take the stronger side, though the worse side: but was not that to his destruction? So judas, he would turn from Christ to the pharisees: but did that bring him any peace? No, it tended to his utter confusion.  
Use. 2 This teacheth us another lesson, that when we see men so hunted and pursued, we do not condemn them presently and say, Surely these are bad fellows: for otherwise they would never be so much maligned nor molested. But what shall we think of God's people here that were hunted and chased, and that for their lives; shall were say that these were the worst in the world? Nay rather, if we would conclude any thing, let it be this: These men are envied and wronged, and we see no evident cause why it should be so; therefore it is likely they are good men and deal faithfully.  
Vers. 54. Then thought I, I am destroyed.] This was the case not only of jeremy, but of the rest of God's seraunts in captivity, they were even past hope for any recovery.  

Doct. 6. Outward afflictions usually, accompanied with inward temptations.  The doctrine that here may be gathered is: That when troubles arise against our bodies and states, Satan labours to breed troubles in our souls: when there are fightings without, usually there are terrors within. This is manifest in the Chapter that we have now in hand, vers. 17.18. When they were far from peace and prosperity, than they conclude; their strength and hope is perished from the Lord. He had made them many gracious promises (they could not deny) but now they never expected the performance of them: all their hope was gone.  
And this we see that God's children have still been exercised with great terrors and fears within, when they have been set upon by grievous trials without: the truth whereof we see in job and in jeremy, 
job. 3.3, etc. jer. 15.10.  the violence of whose inward conflicts, made them to break forth into marvelous great distempers.  
Reason. And this stands with reason: for in those times Satan will be ready to persuade them.  
If God loved you, he would never let you be in this estate: 
〈…〉  as he dealt with 〈◊〉 Saviour If thou be the Son of God, command that these 〈…〉 should have said: Is this the God 〈…〉 all this while? See how he deals with you 〈…〉 ●●●●ainely forsaken: if you will eat stones you may 〈◊〉 provision he makes none for you; and is it likely then that you are the son of God? If you think you are so still, trust no more in him, but provide for yourself, and command that these stones be made bread, that so you may have relief that way.  
Use. 1 Since the case stands thus, let us in time of prosperity, arm ourselves with strong reasons, whereby we may assure our hearts that the Lord is our God: and this will appear to be no more than needful, if we consider how God's dearest servants have been, and are put to it: and though they have had a good measure of confidence, yet their grounds have been shaken, and they themselves much perplexed: God hath turned away his face from them, 
Psal. 30.  and they have been troubled. Since (I say) the case stands thus, let us get good evidence for our happy estate in Christ, and for our interest unto eternal life. Let us have our hearts seasoned with true piety; with the love of God's word; with the fear of his name; with zeal for his glory, and the like virtues and graces of Gods holy spirit: and that before distresses come, that so in the evil day we may have good assurance, of God's unvaluable and unchangeable favour in his son.  
For if we be slack and negligent herein, and only hope well, and trust that God will be merciful unto us, and accept of us for his children, then when Satan, and affliction, and our flesh join together, and make an assault against us, our hope will prove but a broken reed: we shallbe tossed with every wave; yea sore perplexed and utterly overwhelmed in the gulf of distress, if not of despair itself.  
Therefore let men make sure work before hand, especially before death approach. For otherwise the devil will tell them, that then it is too late to set upon matters of godliness, as he ever persuaded them before that it was too soon: then will he bring before them all former reckonings, and charge upon them the iniquities of their youth; and if their grounds be not very good, their hearts will utterly fail them, and then they are undone for ever.  
For if the Church of God make this woeful complaint, that their hope and strength were perished from the Lord: how shall wicked unregenerate persons be able to stand, when God shall come against them?  
Not with matters of temptation (as he doth against his children) but with matters of truth; not of mercy, but in judgement; not that the devil makes them believe so, but that indeed it is so. When God shall once begin to draw out his sword against them, where will they be then? If God's children do feel such a heavy burden of it, do not you think it will press them down to the gates of hell? When no friend shall stand by them, no shifts and inventions of wit shall be available for them: when all mirth will be uncomfortable, and every thing frown and look heavily upon them: God, and Satan, and sin, and their own consciences, being all up in arms against them. When this (I say) comes upon them, (as come it will sooner or later) which way can they turn them? and how can they shift off that heavy load of God's wrath and indignation, which will lie as a mountain upon their guilty souls? though they have been full of boasting in the days of their jollity, and have vaunted what a notable faith they have, yet (as Zephanie saith) in that day the strong man shall cry bitterly. 
Zeph. 1.14.   
Howsoever they imagine to put off these things, yet let them know that their strength willbe found too weak, and their skill too small, to ward off the Lords blows.  
The thief that hath courage enough to rob and steal upon the highways side, yet hath he little enough when his poor executioner is to deal with him: even so shall it be with all wicked and proud men, when the time of their execution doth approach: their hearts shall fail them for the things that shall come upon them, and continue upon them for evermore.  
Use 2 2 Secondly, this doctrine offereth unto the godly matter of great consolation: albeit their case many times seem uncomfortable, yet they must not judge according to that which they see: for God many times lays such afflictions upon them, that their case is thought both by themselves and others to be desperate and unrecoverable, and yet indeed it is happy and blessed. As it fared with Paul, who had the sentence of death passed upon him, 
2. Cor. 4.11.  and died daily almost; so that when he went out in the morning, he was in danger to be slain ere he returned home again: and yet God did uphold him, and made him hereby more confidently and comfortably to rest and rely upon him.  
So the good Prophet's wife thought all help was gone: 
2. Kings 4.1. etc.  her husband was gone, her goods gone, her labour gone, her children like to be gone, and she had no means in the world to relieve herself; yet even then when she was almost past hope, God provided a competent estate for her. So Hezekiah concludes that he was gone, he should never go to the temple any more: 
Jsa. 38.10.  never see man more among the inhabitants of the world: his web was cut off, etc. with many speeches to this effect: and yet we read how God restored him again, and prolonged his life for many years.  
Say then that one have great discomforts in his soul; great breaches in his estate; grievous and dangerous sickness upon his body, etc. yet here is his comfort, that God that raised up others, can and will in due time raise up him.  
Object. Oh but my faith faileth me, and is it not said, according to your faith it shallbe unto you?  
Answer. True, if you have no faith, you can look for no mercy: but if you have any faith at all, it shallbe with you according thereunto; but how far beyond it, God tells you not, for he doth for us many times above that, that we can ask or think.  
But you imagine you have no more faith, than you have feeling, whereas it is far otherwise: there may be much faith, and little feeling: faith may be strong, and yet strongly assaulted: comfort may be departed, and yet not utterly lost: we may fear we are cut off, and yet not perish: for God's strength and perfection, is seen in our weakness and imperfection: though we cannot believe, yet God is still faithful: though children will not credit their parents, yet they will relieve their necessities, and so will God ours; albeit through weakness of faith, we cannot so fully apprehend and apply his promises to ourselves: He sees it is not maliciousness nor gross infidelity in us; and therefore he will pity us, and bear with us, rather than in severity proceed against us.  
FINIS.   

THE SECOND SERMON.  Lamentations, chap. 3. vers. 55. etc. 
55 I called upon thy name O Lord, out of the low dungeon.  
56 Thou hast heard my voice: stop not thine ear from my sigh and from my cry.  
57 Thou drewest near in the day that I called upon thee: thou saidst, Fear not.  
58 O Lord thou hast maintained the cause of my soul, and hast redeemed my life.  
59 O Lord, thou hast seen my wrong: judge thou my cause.  
60 Thou hast seen all their vengeance, and all their devices against me.  
61 Thou hast heard their reproach, O Lord, and all their imaginations against me.  
YOu heard in the words immediately going before, 
The connexion.  the woeful distress that the children of God were driven unto: how they were cast into the dungeon, and stripped of all outward and inward comforts.  
Now here he shows what remedy they used: they cast their burden upon the Lord, and hoped for secure at his hands: and the reasons that move them so to do, are set down in the text to be two.  
First, 
The division and meaning of the words.  one is taken from their present behaviour towards God; which was, that they prayed and sighed, and cried, vers. 55.56. And that they might be so much the more regarded, they declare that it was not without cause, that they were so earnest with God: for they called upon him out of the low dungeon: vers. 55. that is, out of great and grievous affliction. And yet further mischief was intended, and their adversaries did speak and plot all cruelty against them, vers. 60. Thou hast seen all their vengeance, and all their devices against me: 61. Thou hast heard their reproach, etc. And that this might appear not to be a false imagination and conceit of their own, he saith; Lord thou hast seen my wrong, etc. Thou hast seen all their rage, 59 60. They are all evident and apparent before thee, how closely and covertly soever matters be carried in respect of men.  
2 The second reason is drawn from God's former goodness, and gracious dealing towards them, He had heard them and drawn near unto them: he had considered of them and of their cause: and they knew he was still as good as he was wont to be, and they used as good means as they were wont to do; and therefore they conclude, that he that drew near unto them heretofore, would now do the like again; vers. 57.58. These considerations do revive their spirits, and raise their hearts even out of the pit of desperation. And thus much for the meaning and order of the words. Now let us hearken unto such doctrines and instructions as are therein contained for our learning.  
Vers. 55. I called upon thy name.] This is the speech of the whole Church, who by reason that they are members of one body, and temples of one spirit, are brought in speaking throughout this whole book, as if they were but one person. By [low dungeon] is meant desperate evils: they were as it were shut up in a dungeon, where they had no hope of escaping: yet out of the depth of misery and anguish and horror, they called upon the Lord. Whence naturally ariseth this doctrine.  

Doct. 1. The faithful can never be driven from prayer.  That there is no distress, no breaking and crushing, whatsoever, that shall hinder God's people from praying unto him. It may for a passion and a fit, cause them to be at a stand, and bring them even to their wit's end, as it did these here; but they will recover themselves and get heart again: and though in their distempers they say God hath forsaken them (which is a woeful thing) yet they recall their words again, and at length betake themselves to the right means of recovery; which is, to make their griefs known unto God, who is able to save and ready to secure those that seek unto him. This may be evidently seen in Psal. 88 vers. 6. 
Psal. 88.6.  where the man of God bemoneth his case, saying: Thou hast laid me in the lowest pit, in darkness, and in the deep. Thine indignation lieth upon me, and thou hast vexed me with all the waves.  
From which words, together with the rest in that Psalm, we may gather, that he was in wonderful fore perplexity. Now in this extremity what doth he? O Lord God of my salvation (saith he) I cry day and night before thee; as if he should have said: Though thou hast cut off me, yet I call upon thee: and though thy hand lie heavy upon me, yet I pray still. 
Isaiah 38.1.21. 2. Kings. 20.1.  So Hezekiah was smitten (as it seems) with the plague, and that unto death: and was in such extremity, That he chattered like a crane or a swallow; and mourned like a dove: and concluded, that he should go to the gates of the grave, and be deprived of the residue of his years: His case in appearance was desperate, so that it was as hard to recover him, as to make the sun in the firmament to go backward: yet he set upon the matter by prayer, and obtained his desire; insomuch that fifteen years were added to his days, so that no man in the world had ever such a lease of his life as he had. So jonah when he fled from the presence of the Lord, and was therefore cast into the Sea and swallowed up of the whale: being in a low dungeon, where he had neither sunne-light nor candlelight: yet he doth not think his case remediless, (as indeed it was not) but he cried in his affliction unto the Lord, 
jonah. 2.1.2  and he heard him: Out of the belly of hell did he cry, and God heard his voice: and then as sin and passion had brought him into danger, so repentance and prayer did help him out of it.  
Yea the Lord jesus Christ, when the burden of our sins and of his father's wrath for the same was so grievous, that it made his soul heavy unto the death, and pressed blood out of his veins: 
Luke 22.42 44. Heb. 5.  yet the more horror he was in, the more fervently he prayed unto his father.  
Reason. 1 And the reason why Christians cannot by any distress be driven from prayer, is:  
1 Because he that is once God's child, is ever so: and every child of God, 
Rom. 8.26.  hath the spirit of prayer, which will always stir us up, to make requests with sighs and groans that cannot be expressed.  
If those that cast Gods servants in prison, could withal pull God's spirit out of their hearts, than they had done somewhat to the purpose: but they may as well pluck the sun out of the firmament, as the holy Ghost out of their souls. And therefore they can never bring them so low, but they can cast their eyes up towards heaven, and make their complaint unto their God. And if he be with them in prison, as he was with joseph, their restraint shall be far more pleasant than their adversaries liberty: and they shallbe able with Paul and Silas to sing Psalms at midnight through joy and gladness. 
Act. 6.25.   
2 Secondly, God's children have faith in their hearts, and the nature of faith is to bear down all before it, and to break thorough all manner of lets and hindrances. Therefore God's servants hold up their heads, because their faith overcomes the world: 
Joh. 5.4.  And therefore wicked hypocrites faint, because the world overcomes them. When God's child goes unto the dungeon, faith goes with him; and then he will never give over praying, but be more fervent in praying.  
And this is certain, that in worldly helps, the deeper distresses we be in, the least comfort they will afford us: so spiritual helps, the greater extremities we be in, the more comfort will they minister unto us. When we are helpless and hopeless, than faith works wonders, and never shows forth itself so mightily and powerfully as when it works alone. Beauty, and wealth, and strength, and other outward things of the same kind, when miseries lie heavy upon us, and we begin to cast an eye to them, expecting some relief and comfort from them; will deal with us, as the high Priests did with judas: When all went well with him, they made show of favour and friendship towards him: but when in the horror and anguish of his soul he makes his moan unto them, crying out that he had sinned, betraying innocent blood; they sent him away with a cutted and uncomfortable answer: What is that to us? (say they) Such cold comfort shall we receive from any earthly supports and props whereon we rest and stay our hearts: when we have most need of them, they will stand us least in stead. So that we may truly say of them, as job did of his friends; miserable comforters are ye all. But as for those that live by faith in Christ jesus, they are underlaide with better props than the world can afford: for when they have none other to deliver them, they can deliver themselves by prayer, and by calling upon God's name out of the lowest dungeon.  
Use 1 First, this may serve to show us the difference betwixt the wicked and the godly, in times of outward or inward affliction, when they drink both of the same cup, and are plunged in the same miseries. Cast a wicked man into a dungeon and lay him full low, where he can meet with no worldly help, and what course will he take? You shall see that either he will blaspheme God, and bite his tongue for madness, as they that are spoken of, Revel. 18. Or else he will grow desperate, and make away with himself, as judas and Achitophel and other monsters have done. But let a godly man be laid fast in the same dungeon, 
Act. 16.25.  he willbe full of joy, when the other is full of desperate grief, and sing Psalms and power forth many holy prayers, in stead of the others imprecations, and blasphemous speeches. Peter and judas had both dealt unfaithfully (though in a far different degree and manner) with their Lord and master, and were both in the dungeon even in great perplexity; but Peter goes out, confesseh this fault, weeps bitterly, and gains exceedingly by it. judas on the other side sorroweth desperately, and speedily dispatcheth himself. Whereby doth manifestly appear the different carriage of the faithful and of infidels, when they are both overburdened with sorrows and miseries.  
Use 2 This is for singular comfort unto God's people, in that no cross can befall them, to hinder their prayers; but all shall quicken and inflame the spirit of prayer in them. The issue of their trouble, must needs be good, when they are watered with many holy tears, and sanctified by many holy requests. If they can wait till their harvest come; such a seed time must needs bring them a plentiful and blessed crop of comfort.  
Objection. Oh, but what if the pestilence should enter into the family, and the house should be shut up, that no body could come to me? Answer. What of that? The question now willbe, whether you be a hypocrite or a Christian? If you be sure that you are no hypocrite, then though no body come unto you, yet God will come unto you: and though you cannot go to your friends, yet you may go to God, and that will serve the turn well enough; the spirit of prayer will never fail you: 
Rom. 8.  and if you can make your requests known unto the Lord, he will cause all to work together for the best, and give an happy issue, either by life or death, unto all your distractions, doubts and fears.  
Vers. 55. I called upon thy name.] This was it that stirred them up to prayer, even the knowledge of God's name; his majesty is so glorious, that it would make them fly from him: and his essence is so incomprehensible, that it is a light that none can have access unto, and a huge sea that will drown such as will adventure to wade into it: but the knowledge of God's sufficiency to help, and of his mercy and free favour, whereby he is ready to help; and the like is it that encourageth them to come before the Lord. Which affordeth this doctrine:  

Doct. 2. The right understanding of God's name, very helpful in prayer.  That the name of God is the only cause that brings Christians into God's presence, and makes them to call upon his name with strong cries, and comfortable requests. This is evident, Psal. 9.10. where the Prophet showeth, how they come to seek unto God: They that know thy name will trust in thee, for thou never failest them that feeke thee. How come they to seek God? They first trust in God. And how come they to trust in God? By the knowledge of God's name: which till men do know, they can never trust in God, nor seek to God. Therefore it is said in the songs of Solomon: Thy name is an ointment powered forth: 
Cant. 1.2.  like unto that ointment mentioned in the Gospel, which filled all the house with the odour of it. No ointment can so delight the natural sense, as the name of God doth the hearts of the faithful; in which regard it is added in that place, Therefore the virgins love thee: That is such as do not go a whoring after fleshly lusts, and after the vanities of the world. They must needs love Christ, because they know that there is no evil; but in this name they shall have a medicine against it. No doubt, but there they shall find a resolution for it: no good thing, but there they may get a certainty of obtaining it. This name of God is notably and comfortably set down: Exod. 34.6. and Isa. 9.6.  
In Exodus thus: The Lord, the Lord, strong, merciful, 
The name of God.  and gracious, etc.  

1. Jehovah.  The first thing that we may for our comfort here consider of, is the word jehovah: signifying the essence of God, and his absolute perfection in all his attributes, and showing his constancy in all his properties that follow, as having his being in and of himself; so that this prevents an objection, concerning all that which follows. For one might say, God indeed hath showed himself strong, merciful and gracious, etc. But what is that to us now? Why he is jehovah, the same for ever: and therefore look what he hath been in the days of old, you may be assured ●ee will be the same still. But because this part of God's name is handled else where; it shall be needless at large to entreat of it in this place. 
See Mr. Dods exposition of the Command. the preface thereof. I am jehovah.   

2. Strong.  2 The second thing to be considered is, the strength of God, the Lord, the Lord strong, etc. Whence we are to learn, that all power is in him, and from him, and for him. And in like manner, is Christ called the mighty God: Thereby implying not only that he is mighty in his own nature, but that he hath his might to use for our salvation, and our enemy's destruction: and that he doth and will use it to that purpose. 
Isa. 9.6.   
In which regard it is said in that place; that he is given to us. 
Revel. 1.13.15.  And in the first of the Revelation, he is said to walk in the midst of the seven golden Candlesticks: that is, in the midst of his Church, and to have feet of burning brass: Not only to tread down all inward and outward enemies, but to consume them when they are down: for in that respect are his feet said not only to be of brass, but of burning brass.  
Ill weeds when they are cut up, if the roots be left behind, will quickly spring up again: therefore will Christ burn up root and branch, that there may be no fear nor danger of their second growth.  
So that if we knew this part of God's name, to wit, his all-sufficient power, what affliction or trial should make us faint?  
The least temptation or affliction, 
Rom. 4.19.20.21.  if God support us not in it, will be too strong for us: the greatest, yea all rushing at once upon us, if this mighty God be on our side, shall not he be able to hurt us or daunt us.  
This was it that confirmed Abraham's faith; as the Apostle Paul witnesseth. Though Sarahs' womb were dead, he knew God was not dead, but that he was able to give him a son of her: And that that God who shall at length raise us out of the dead grave, could and would raise him up a son out of her dead womb.  
And so Moses, 
Exod. 16. & 17.  when he had six hundred thousand and upward, to provide for in the wilderness, where he had neither bread not drink for them; yet he trusted and relied on God, who could bring water out of the flint, as well as out of the river: and bread out of the clouds, as well as out of the barn. Canaan he knew could not maintain them, without God's blessing, and with it the barren wilderness could.  
So Jonathan when he went against a great many thousand Philistimes, 
1. Sam. 14.6  he knew God's name to be [Mighty] For he flood resolved of this; that God could deliver with few, as well as with many. And yet Asa went further: for when he had a very huge army coming against him, and no equal forces in any proportion to withstand them, he notwithstanding comes confidently to God for help, assuring himself, that God could save and deliver with none, 
2 Chron. 14.11.  as well as with many.  
And so may it as truly be said, that God can help by few friends as well as by many: yea, without all friends and means, as if we had all that the world could afford us.  
Obiestion. Oh but my misery is desperate!  
Answer. Never say so: What if you be in the low dungeon? Was not jonah so? And yet he prayed and was helped: therefore never be dismayed: Your troubles are great, but your God is greater and mightier to help you out of them, than they are to hold you fast still. The Lord hath made the heavens and the earth, by his word, and that drowned the whole world in his displeasure. This mighty Lord, I say, rides upon the heavens (as it is Deut. 33.) full of majesty, and full of ability to deliver you; and to set you free from the strongest bonds of affliction.  

3. Merciful.  3 The third thing in God's name is, that he is merciful. Which word signifieth, that God hath such bowels of compassion towards his servants, as a mother hath towards the child of her womb. There need not many exhortations, much less an eloquent oration to a mother, to stir her up to succour, and relieve her child, when it stands in need of her help: and yet put all the kindness of all the men and women in the world together, and it will come but to a drop, in comparison of that sea of mercy that is in our merciful God.  
Object. And this property is well joined with the former: for a poor afflicted soul hearing of God's power might say: I know God is powerful, but what is that to me? perchance he may use his power to my overthrow.  
Answer. Nay (says he) God is as merciful as he is powerful, why then should any be discouraged by misery; sith that is the very object of mercy? Whence it is that this argument is often used in the scripture: 
Psal. 6.2.3. Ps. 86.1.2.  Lord help me, for I am sore troubled: Lord save me, for I am poor and needy.  
And this mercy of God we may more clearly see in the Father of the prodigal son, 
Luke 15.  who perceiving his lost child coming towards him, he runs towards his son, and falls on his neck and kisseth him, giving him all kind entertainment that might be: his very misery was a sufficient motive to work upon his father's heart: neither doth he at all upbraid him with his former lewd behaviour. Now if any earthly father can be and aught to be thus merciful, how much more will our heavenly father, especially since that he loveth us better than any earthly father can love his children? and shows forth his love upon every occasion as the Prophet Hoseah testifieth, saying; 
Hosea 14.4.  In thee the fatherless findeth mercy.  
Objection. Oh but I am worthy of no mercy.  

4. Gracious.  Answer. What of that? God's name is also gracious] That is, loving and showing mercy without any merit: he will not tarry till we deserve it, but will freely show forth his goodness towards us. Do not we give food and raiment to little children that hang on the breasts? If parents should stay till they deserve it, they would never grow to be men and women. Therefore it is said of Abraham, 
Rem. 4.5.  that he believed in him that justifieth the sinner. Noting thereby, that sin cannot hinder God's favour from offenders, but that through faith they shallbe justified, and made innocent in God's account, as if they had never offended at all.  
Let us not then when we are in distress, be discouraged, by reason of our corruptions, but go to the Lord who will show himself gracious notwithstanding them all.  
Objection. Oh but what comfort can I sinful wretch have, to go to so holy a God?  
Answer. Why do you not know his name? He is a gracious God: and when we can find no matter of worthiness in ourselves, he can find matter enough in his own nature and in his sons merits. If we could find any desert in ourselves, or our works, God should lose his name of being gracious.  
Objection. But alas, I have provoked him, and justly drawn his hand upon me by mine own sins.  

5. Slow to anger.  What if you have, he is slow to anger. That is, long ere he be provoked, and when he is provoked, easy to be appeased. We can no sooner fall out with our sins, but he falls in with us. An earthly father will not take every advantage against his child; and when the child is grieved for a great fault, will not good parents be easily satisfied? And why should we think God harder than ourselves? At least let us make him as good as ourselves, and be assured that when we have kindled his wrath against us, one tear of true repentance will quench all the flame thereof, and draw down his pity and compassion upon us. To this David giveth testimony, saying: 
Ps. 103.8.9.  The Lord is slow to anger, and of great kindness: he will not always chide, nor keep his anger for ever. And this he himself found by experience. For when he, being a King, and that of Gods own choice, set over his own people, and withal a holy Prophet: in both which respects, he was to be a pattern of all godliness and righteousness unto others: when he (I say) after many mercies received, had grievously provoked the Lord, insomuch as he was angry with him: 
2. Sam. 11.27.  and then did not repent for his sin, but lay in it, and added divers other heinous offences unto it, yet after all this God doth not reject him, but sends his Prophet Nathan unto him, 
2. Sam. 12.13  and is more ready to offer him pardon than he is to ask it, and when he did but begin to make confession of his sin, God tells him forthwith, that he had put away his sin.  
And this wonderful readiness in God to be appeased towards penitent sinners, the Prophet Isaiah maketh mention of; bringing in God himself, speaking in this manner: 
Isa. 57.16.  I will not contend for ever, neither will I be always wroth: For the spirit should fail before me, and I have made the breath. Where we see, that as Psal 103. there is a reason drawn from God's nature why, he cannot deal rigorously with us; namely because he pities us, as a father doth his child: So here there is a reason brought from our nature, why he cannot be over-severe, to wit, that then the spirit would fail before him: and those whom he hath made and redeemed, would perish and be utterly consumed. Men were not able to bear the continuance and grievousness of his hand, but would sink under their burden, and so should be a greater loser than they, in that he should lose them, whom he hath so long and so entirely loved, for whom he hath so dearly paid: and therefore he saith, that he will not contend for ever, etc.  
Objection, But some might say, it is true indeed, there is no fault on God's part: if I could fit myself to seek for mercy, and to receive mercy, as I ought to do. But alas, I come far short every way: my prayers are few and weak: my memory is frail and slippery, I cannot conceive nor carry away the Sermon, nor profit by the Sacrament, and other of God's ordinances.  
Answer. What of all this? You must remember that God is abundant in kindness, 
Abundant in kindness.  he will not break the bruised reed, nor quench the smoking flax. It is the property of kindness to take small things in good worth, to pass by infirmities, and to be easy to be entreated. And this is evident in earthly parents: for they will accept of very small matters at the hands of their children, that would do better if they could: how much more will God, who is the author of all kindness both in men and beasts? 
Psal. 103.  who knoweth whereof we are made, and remembreth that we are but dust.  
Indeed, if we live in presumptuous sins, and be proud and stomachful, and will not stoop under God's hand, than God's greatest kindness is to scourge us, until he bring us home to himself. But if we be once pure and humble in heart, though we cannot attain to that measure of sanctification as others have, nor power out our soul in prayer as we should, and as we would, yet God will take all in good part. He that will reward a cup of cold water, he will reward a cold prayer. God looks not for perfection from poor weak creatures, that are full of imperfection.  
Objection. But how shall I know that this kindnesss of God shallbe performed unto me, seeing that I have prayed and waited long, and yet am never the nearer?  
Answer. Because (as it follows in the next place) God is abundant in truth as well as in kindness. 
7 Abundant in truth.  As he never threatens any thing, but he executes it: so he never promiseth any thing, but he performs it. Never any yet could charge him with breach of promise. He hath said, 
Psal. 34.9.10. Psal. 50.15.  that those that fear him, shall want nothing that is good: Call upon me in the day of trouble, and I will deliver thee, etc. And the like, who ever did so, and found not according to his expectation? If than none have ever failed of his hope, why should not we rest upon his promise? Take away his truth and take away his Godhead.  
Many there are in the world, who, when their money and friends, and outward stays are taken away, begin to think with themselves, what shall we do now? What will become of us? We see all is gone: But is God's truth gone? Hath not he promised to provide for us when we are poor, as well as when we are rich? When we are in sickness, as well as when we are in health? Hath not he said: I will not leave thee nor forsake thee? 
Heb. 13. ●.  Did not he provide for us in our infancy? And why should not we trust in him as well in our age? Oh, than we had good friends to look unto us. And who raised up those friends? Cannot God, that inclines the hearts of some to pity us then, draw others hearts to have compassion on us hereafter?  
Oh, but I know no friends that will show me that favour? Neither did you in your infancy, and yet God did provide some, and that without your entreaty. How much more will he do it upon your faithful prayers? Or else (which is best of all) take you to himself, where you shall stand in no more need of friends and helpers.  
But because we are much led by example, 
8 Reserving kindness for thousands.  and look how God hath dealt with others: therefore he addeth next, [reserving mercy for thousands] Giving us to understand thereby, that he hath floods of mercy for all that stand in need thereof. Never any went to God for mercy, but he found mercy; if he sought in faith, as God bids him.  
With earthly Kings, he that comes not first speeds worst: but it is not so with the King of heaven: he hath sufficient for those that come to him last, as well as for those that come to him first. We see this in a creature of God, even in the sun, which communicates his light to all, though they be never so many, as well as if they were but a few. And what shall we think of God the Creator of the same; cannot he comfort many thousands as well as one person, and yet his store not be lessened a whit? Yes surely, there are many thousands in heaven, that were once as bad as we are, and yet now they are in a Paradise of rest, out of the reach of all sin and sorrow. And who would not come to such a Physician, as hath wrought a perfect cure of so many, and that of free cost, and never suffered any one to miscarry that was willing to be his patiented?  
Men would lie at the pool of Bethesda many years, expecting to be healed: 
joh. ●.  we need not lie so long at the gate of heaven, for the curing of our souls, but we are sure to be perfectly helped, when we are truly humbled and fitted for help.  
Object. But my miseries do not trouble me so much as my sins, which are many and grievous and of long continuance.  
Answer. For answer to that he faith, that God forgiveth iniquity, transgression, and sin.] 
9 Forgiving iniquity.  And if he should not show himself to be such a God towards the militant Church, he should lose his name and his people at once: but he pardons all these kinds of sin. Iniquity] That is, original sin, and the perverseness of our nature, that cleaves so fast unto us: Transgression:] That is, sins of rebellion and presumption: And Sin:] That is, sins of custom, and such as are grown to a habit. If any one be weary of this burden, God will give him a speedy dispatch. This a man may boldly claim at God's hand, and entreat him to be God: for that he could not be, unless he should perform this for us.  
This is also the name of his son, who is called jesus, 
Math. 1.21.  because he doth save his people from their sins. Therefore let us take the accusation and humiliation for sin upon us, and pray to God to pardon us according to his name: and then God will take away the guilt and punishment of sin itself from us, and be fully pacified towards us.  
Object. But yet there might arise an other objection (as unbelief is full of them) which is this: for all that hath been spoken of God's goodness towards his chosen, yet we see wicked men prosper and hold up the head: and God's children sink and are trampled under foot. And then there comes muttering and repining thoughts, that God doth not govern the world righteously: Magistrates look not to their duty well: That those that are men of place and authority, have not courage for the truth, and so the righteous are wronged, and the Church overrun by the ungodly of the world.  
Answer. Nay (saith Moses) he holds not the wicked innocent] let them take their swinge, 
Not holding the wicked innocent. Nahum 1.2.3.  and make havoc for a time: God may spare them long, yet will visit them at the last. According to that of Nahum: God is jealous, and the Lord revengeth: The Lord revengeth, even the Lord of anger, the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies. The Lord is slow to anger, but he is great in power, and will not surely clear the wicked, etc. For as Habakkuk saith, 
Hab. 1.12.  he hath ordained them for judgement, and established them for correction.  
Object. Yet we see they go to their graves in peace, and are not in trouble like other men. 
Psal. 73.5.   
Answer. Say they do: yet God will meet with them in their children, and punish their sins in their posterity: as it is said in the text, 
11. Visiting.  Visiting the iniquities of the parents upon their children, and upon their children's children, unto the third and fourth generation. They shall taste of the bitter cup of God's wrath here, as their fathers do in hell. Object. Oh, but who shall do this? There is none to curb them! Yes God himself will do it: Answer. he will visit them for their sins.  
Here we see what a number of temptations are swept away, by the right understanding and applying of the name of God.  
Now for that other place, Isaiah 9.6. Christ is there said to be a counsellor, 
Christ a counsellor.  the prince of peace, etc. Such a counsellor as is always at hand to advise us: for he walks in the mids of us. Such a one as is furnished with wisdom sufficient to counsel us: 
Revel. 1.  for he is the ancient of days, and the very wisdom of the father. Such a one as will give us his advice freely. And lastly such a one as can and will make his counsel effectual, for he is the mighty God, and can do what he will. Therefore what should a Christian trouble himself? Hath he crafty enemies? Go to Christ for direction, whose wisdom is infinitely beyond their policy. Hath he strong enemies? Go to him who is mightier than they all. In a word, hath he any out ward affliction or inward corruption, that doth annoy and trouble him? Let him have recourse to this name of God, and there he shall find a remedy for all; which being so many ways profitable and helpful to a Christian, that must needs follow, which was at first set down, to wit, that the knowledge of the name of God, is a most effectual means to draw us unto fervent and faithful prayer.  
Use 1 This therefore serves first to confute ignorant persons, and to show that their prayers are but the exercising of their tongues, and of their lips; because they are not acquainted with God's name: and thence it is that they give over praying in time of misery. When they have money and friends, health and strength and the like, 
Psal. 30.  they begin to think and speak with David: That their mount is so strong, that they shall never be cast down: and conclude with the rich man in the Gospel, that they have riches laid up for many years, and therefore bid their souls take their rest. But what saith God, thou fool, etc. These are ignorant fools indeed: 
Psal. 62.  for do they not know that power belongs unto God? Is it not his name to be called the mighty God? Riches have no power at all in them, they cannot make a man live one hour longer or happier.  
When David boasted of his subjects and soldiers, and of the arm of flesh that he had gotten, what became of it? God withdrew his face a little, and his son and subjects and all were against him. And as riches have no power in them, so neither do they procure any jot of kindness: for kindness belongs unto God: 
Psal. ●.  it is his name to be abundant in kindness: And therefore we must go to him for these things, and not to the world: and it is God's mercy that men should sometimes deceive us, that so we might learn to trust in God, and to seek to God for these things, and not so much unto outward means. Carnal men in their prosperity will brag, that they can call upon God as well as the best of them. But this is sure, if God's name be not as an ointment powered out and spread upon their hearts, in time of distress, they will seek unto any rather than unto God. And thence it is, that when outward things fail them, they are altogether heartless, and comfortless: They complain that they want many things, and so they do indeed: but all is for that they want the knowledge of God's name: which whosoever knows, he will not distrust God though he have no means: nor trust in them, though they have all means.  
Use 2 Secondly, this is for instruction: if we would have comfortable hearing in heaven, in all our wants and miseries, we must labour to know God's name, as it is revealed in his word, that so we may be able to rejoice in all distresses, and to quiet our hearts in all distempers. And when we find more than ordinary discomforts, let us take occasion thereby to condemn ourselves for our ignorance of God's name.  
Many that are accounted wise men, are too much cast down in the time of misery, which is an evident sign that how excellent so ever they be for worldly policy, yet they want this heavenly wisdom. For if they were acquainted with God's name, they should be able comfortably to power out their hearts before God, knowing that the Lord which created all things of nothing, is able to save without means, and against means.  
Use 3 Thirdly, this is for fingular consolation to those that by many woeful miseries, and sore temptations, have gotten some experimental knowledge of God's name: not a verbal, but a working knowledge. They have felt his power, and tasted of his mercy, and grace, and kindness, etc. Such have enough, yea more than all the world to stay upon: As Solomon saith; 
Pro. 18.10.  the name of the Lord is a strong tower, the righteous runneth unto it, and is exalted. Here is a refuge and a hiding place for all just men, and for none else.  
Others may make a kind of offer, to go towards that Tower: but if they fail in righteousness, they will be so far from running, that they will go limping, nay, halt down right, and never come thither: but all that are upright in heart, may have free access, and sufficient shelter when they come thither, not only from the invasions of men, but from the wrath of God, and from the strokes of God, as the pestilence or the like: yea, from the fury of Satan, and from the assaults of sin.  
All other towers are but poor weak cottages. Let men dwell where they will, whither can they go, but death will find them out? They may fly from the Plague, but God will pursue them: for he is not an archer that hath but one arrow, or such arrows only, as will reach those that are near: but though they should run to the end of the world, he is able to shoot at them, and the arrows of his vengeance will find them out. No strength can defend them, when he comes against them with his strength: nay, all the power of men is but a broken reed, and all means of no force in themselves. If we only use them in obedience, they will be as a staff to lean upon: if we rest on them, they will be as a broken staff that will deceive us, and give us a fall.  
Vers. 56. Thou hast heard my voice, stop not thine ears. 57 Thou drewest near, etc. Whence this doctrine ariseth:  
Doct. 3 That Gods children in their prayers and services, do mark and know how they speed: 
We must observe how we speed in religious exercises.  so that they cannot only say, I thank God, at such and such a time I prayed, but O Lord thou didst then hear my voice, than didst thou draw near unto me: at such a time I was put to it, and thou deliveredst me out of great danger. This we see in the spouse, who when her beloved was departed from her, saith, In my bed night by night I sought him, 
Cant. 3.1.2.  whom my soul loveth, and found him not. She had not that joy and refreshing, as she was wont to have, from the use of the private means, and she knew it, and observed it full well. Then she went abroad, and there found as little success. Afterwards she comes to confer with God's Ministers how she might recover her love to Christ, and the feeling of Christ's love unto her, and yet there she had not that full success, as she expected. Then she goes a little further, that is, (as was before showed) waits patiently upon God, and then she found him whom her soul loved, and took hold of him; that is, faster hold then ever she had done before. She had paid so dearly for her negligence, that she would be wary how she failed in her duty any more. So that when she sped well or ill, she knew how it went with her. This point is further proved unto us out of another verse of this Chapter of the Lamentation, 
Lament. 3.8  where these words are used: When I cry and shout, he shutteth out my prayer: Not but that God took notice of it, and had a time to reward it: but for the present he gave them no answer.  
They had hard hearts, and God saw that one cry and shout would not be sufficient to mollify and soften them: and therefore he lets them pray and cry again and again, and yet still they had the repulse, and they observed to their great grief. 
Psal. 66.18.19.  Answerable to this, is that in the Psalm, where David saith, If I regard wickedness in my heart, the Lord will not hear me: But God hath heard me, and considered the voice of my prayer.  
Reason. And there is reason why as they did mark how they sped, so should we also.  
For unless we do so, it is impossible that we should ever be thankful for that we receive, or lay up any store of comfort against the time to come. If we speed ill, we shall go away without any care or study to grow better: if we speed well, we shall departed without any desire of glorifying God, or of confirming our hearts for afterwards.  
Whereas diligent observation how God deals with us, would work in us great experience, both for our humiliation and consolation.  
For sometimes God's servants have a comfortable answer to their suits, and then they come away as fresh, and nimble, and joyful, as if their hearts had been made glad by sweet and pleasant wine. 
Ps. 109.15.  At another time, they come limping, and fainting away, as if they had been struck on the head. So for the Sermon, now and then they depart from it, as from some notable feast, so merry and comfortable, as if they had made the best bargain that ever they did in their lives: at some other times they come out of the church hanging down their heads and full of pensiveness, as if they had received the sentence of death. What is the cause hereof? Profane persons think they are the melancholiest, and unconstantest people in the world. But will not they themselves look heavily on the matter, when they are crossed in things that are most dear unto them? And why then should they blame God's servants, if they be sometimes merry, and sometimes heavy, according as they are crossed or comforted in the word of life, which is more dear unto them, than all the treasures of the earth? Howsoever they may charge them to be unconstant, yet indeed they themselves are more unconstant: For let them have to deal with some great judge, about matters of their estate, and let them be told this day, that they are likely to have good and favourable hearing: that the judge likes well of them, and of their cause; how joyful and jocund will they be? How will they talk of it, and in a sort boast of it? But let them come to the judge themselves the next day, and let him frown upon them, and tell them: I understand you are a lewd fellow: I know your practices well enough: look to yourself and acquit you well, lest I strip you of your lands and life together. Will not such a salutation cast them into their dumps, and make them look heavy and sad, as if they were half dead? And if one should ask them: why are you so variable? They would wonder why he should make such a question. Have we not just cause to be cast down (would they say) when the judge that gave me such good hopes before, doth now look and speak so wrathfully against me? And wherefore then will you find fault with God's servants, who deal with the King and judge of heaven and earth, in the matter of their salvation: whose favour they esteem more than all things in the world: and whose displeasure they fear more than all the men's in the world: yea than death itself? Why (I say) do you find fault with them, if their comforts ebb and flow, as matters go better or worse betwixt God and them?  
Use 1 This is for confutation of carnal hearers, who are affected at all times alike. They have heard many hundred sermons, but they were never more comforted at one, than at another. They are none of these changelings, but the same men still. But let such know, that he that doth never feel himself sick, it is greatly to be doubted he is quite dead. 
Rom. 7.  Paul was once alive, before the Law came, and so are all unregenerate men in their own conceit: they can hear the word without fear and trembling (they thank God) and be never troubled in their consciences as some are. Do you thank God for this senselessness? Nay, do not so, for that is a shameful taking of his name in vain: but rather repent before God, and crave pardon for the same. For they that fear least, are the most hardhearted people of all other, and they never succeed well.  
The like may be said of them who are always alike affected in prayer: 
Pro. 28.13.  they never yet knew what a faithful prayer means.  
Use 2 Secondly, this is for comfort to those that see how they thrive, and mark when they speed well or ill, when they come to the word, to prayer, or the Sacrament: if they find a good effect, they may be assured that God loves them; and so be thankful for his mercy, and confident thereof for afterwards: If they go away without an answer, and without comfort (as many times the Saints of God do) they shall gain a greater measure of humility, and be more broken hearted: and though they cannot end with thanksgiving, yet they may end with the prayer of the Publican; Lord be merciful unto me a sinner.  
And there is as great gain by humiliation at sometimes, as by consolation and sweet feelings at other times. For if we should have always a present answer, we should grow secure, and contemn these answers of God. For such is our vile nature, that when things grow common, they grow by degrees out of reckoning and estimation with us: therefore God will not suffer us always to have present hearing.  
Question. What is the difference then (may some man say) between the regenerate and unregenerate? sith both of them pray, and neither of them have hearing.  
Answer. Here is the difference, that the one sort are not dead as the other are. He that feels an ague or any other disease, and is vexed and pained with it, any simple body will say, surely such a one is alive: and so it may be concluded of every Christian that is troubled in his soul, that his prayers find no better access unto God's throne: it is sure such a one hath the life of grace in him, which is an everlasting life.  
But as for wicked men that never feel their sickness, but grow to comparisons, that they can pray as well as the best of them: they are dead in sin, and without repentance shall perish in their sins.  
Doct. 4 Vers. 56. Thou hast heard my voice, therefore stop not thine ear,] Whence this doctrine may be gathered: That those whom God hath once heard in mercy he will always hear, prevail with God once and ever. 
Whom God once hears in mercy he ever hears.  With men it is not a good argument to say, Sir you paid such & such a debt for me: you holp me out of prison, such and such a time, therefore do it again: for it may be he hath by that means so weakened his estate already, that he is not able to do the like again. But it is otherwise with God, all his former benefits, are of so many bonds for new biessings: if he inclined his ear unto us, such and such a time, when we powered out our prayers and tears before him, we shall find the like success again, upon the use of the like means.  
Reason. The reason hereof is drawn from God's nature: He is jehovah, yesterday, to day, and the same for ever. 
Heb. 13.6.  If he have received us vesterday, he can and will do it in like sort to day, yea, and henceforward for ever, there is no change in him. There remains the same cause of mercy still in his nature: he had as much reason to love Peter after his fall, as before. And when Christ prayed that Peter's faith might not fail, that proceeded from Christ's goodness, not from Peter. If our prayers have been once a sweet smelling sacrifice in the nostrils of the Lord, they shall never be rejected by him: once welcome to him and always. It is an argument that will surely prevail with God, 
Heb. 12.2.  Lord thou drewest near once, therefore do it still. To this purpose it is said, that Christ is the author and finisher of our faith: where once he hath laid the foundation, he will rear up the building, and bring it to perfection. So is it said in the Psalm: 
Psal. 90.2.  From everlasting to everlasting thou art our God. If ever God should have refused to show us favour, it would have been then, when we were dead in sin: but even then he sought to us, ere we sought after him, and before we imagined any such matter, he was at the cost to bestow his sons blood upon us, that his spirit might be shed abroad in our hearts, that we might have experience of his love: that we might have title to his sons death and merits, and being once his sons and daughters might still be favoured, relieved and succoured by him.  
Let us consider what we do, and be thoroughly grounded and persuaded upon good warrant, before we take comfort to ourselves in God's mercies: but when we have a good foundation to build our assurance upon, let us know that all God's mercies are everlasting mercies.  
Use 1 First, this doctrine makes for the reproof and terror of such men and women, as hope that if the pestilence, or death, or any other heavy affliction should come, they should be in case good enough, and do as well as the best. And why? They will make many good prayers, and desire God to be merciful to them, and to forgive them. Well, what will they answer to this? They have made good prayers (as they call them) heretofore, but what entertainment did they find with God? They have heard many a sermon, but what grace have they gotten thereby? They have come to the Sacrament as often as their neighbours, but what mortification have they gained by it? Nay surely they cannot say much for such matters: they are thigns that they never marked. Then their case will be hard when trouble comes. If they have no old store, they will be shut out as the foolish virgins were. 
Math. 15.   
A Christian hath an old stock which he lives upon: God hath heard him often, he hath given thanks to God as often, or at least very often: he hath gone through the pikes, but still God hath been at his right hand, the remembrance whereof, will much sustain the heart.  
But as for them that have no experience of God's former favours, in answering them in the days and times when they have called upon him, they can have little hope that they shall find any kindness from him, when afflictions take hold of them.  
If a prisoner that hath deserved death should say, he hopes well, and looks for favour: And why? He hath every day, put up two or three supplications to the judge: we would ask him presently, But what answer received you? If he should tell us, nay I never looked to that, we would not think he should speed much the better for all his supplications. Such is the case of hypocrites, that draw near unto God with their lips, but not with their hearts: though they think themselves the safer and better for that, yet in truth they are not, because they had never in their lives any sign of God's love towards them for good, upon the making of their suits known unto him. And therefore let them get some of this store: for that is it that will stand them more in stead than all the goods in the world.  
Use 2 Secondly, here is a use of comfort for them that have lost the sight and feeling of God's favour. Had they it ever at all? Then they shall be sure to have it again. 
Psal. 77.3.4.5.6.  For this was David's case: He did think on God, and was more troubled: he prayed, and his spirit was full of anguish, and all seemed to make against him. What then? I considered (saith he) the days of old, and the years of ancient time: I called to remembrance my song in the night, I communed with mine own heart, and my spirit searched diligently, etc. He recounts with himself, how faithful he had been unto God: how merciful God had been unto him, and then his little spark of hope and comfort became a great flame.  
If a man have old provision, he will do well enough in the hardest times. If one can say from an humble and sincere heart: Lord thou knowest that I have shed many a bitter tear in secret for my sins: I have often with joy praised thee for thy mercies, and powered out my heart in singing Psalms in private: I have sought thee in the night, when no body was by, when no eye was privy unto it: and at such times thou hast vouchsafed to look down from heaven with a merciful eye upon me, and hast filled my soul with joy unspeakable and glorious, etc. If (I say) one have these and the like evidences from former experience, he may assure his heart that God will still be found of him in goodness till the shutting up of his days, and never withdraw his loving kindness from him. Object. Oh, but now God frowns upon me, and withholds his loving countenance from me: Answer. What then? Hath there not been a time when you could say, God drew near unto you, and beheld you with a favourable eye? Yes, they cannot deny that: why then never fear, he will return again, though he hide his face for a time: Albeit, heaviness may endure for a night, 
Psal. 30.5.  yet joy shall come in the morning. For if God be once ours, he is ever ours. And this should be the staff and stay of Christians, when they have lost their feeling.  
Vers. 56. Stop not thine ear from my sigh, and from my cry.] Here is showed what service they brought unto God: they did not pray alone, but sigh; nor sigh alone, but cry. That is, they drew forth their prayers from a fervent heart, which was as a thirsty land that gapes for the rain, and is even ready to eat up and to devour the clouds. Which words afford us this doctrine:  
Doct. 5 That they that would not have God to shut his ears against their prayers, 
Fervency in prayer requisite. joel 2.13.  must be sure that they sigh and cry: and that their petitions proceed from a broken heart, and from an humble spirit. So the Prophet joel bids them, rend your hearts, and not your garments, etc. For till the heart be even pulled in pieces by godly sorrow, sin and lust will not out: and then there can be no acceptance looked for with God, either of us or of our services. 
Psal. 51.17.  Therefore David saith; the sacrifices of God are a contrite spirit: a contrite and broken heart, O Lord, thou wilt not despise. 
Mark 7.34. 1. Sam. 1.15.  Therefore did Christ groan in his spirit, when he prayed for that poor man in the Gospel. So did Hannah sigh and weep sore, and powered out her soul before God.  
Reason. And there is good reason, to move us to labour thus inwardly to be touched: For till we have the sense and feeling of our wants, we may well speak, but we can never pray: till the heart be pained with sin and corruption, it is impossible to be fervent for the pardon of it, as it is for one that hath no feeling of poverty, earnestly to entreat for a supply of his necessities: and for one that hath no sense of his sickness, to be an instant suitor for the means of health.  
Use 1 First this serves for the reproof of those that come with drowsy and verbal prayers: who deal like corrupt and naughty Lawyers, that look for a fee, and yet when they are at the bar, tell a drowsy and idle tale, without any feeling of their client's cause: So many there are that come with words of course to entreat God to pardon their sins, and strengthen their faith, but never power out their souls before God, but only spend a little breath: And they speed accordingly; for their cold prayers bring but cold success.  
And this is true not only of the wicked, 
Psal. 32.  but even of the godly. David roared and cried, but he was never the better, till he confessed his sin, being inwardly grieved for the same: but then both sin and punishment were removed at once.  
This may teach us to strive with the Lord in our prayers and supplications; labouring for this crying and sighing that is so needful: and then doing as here the Church did, we shall speed as they did. Many there are that sigh in their troubles. 
jam. 5.9.  But how? james tells us: They sigh one against another, and not under the burden of their sins, nor through an earnest desire of God's mercy: They sigh under the weight of unkindnesses that lie upon them, and clamour against men, but have little feeling of their own unkindnesses against God to be humbled for them. But these are sighs of the flesh, and not of the spirit. Let us groan from a broken heart, and the Lord will give us life, 
Isa. 57.15.  when we are troubled in spirit: and the longer we wait and cry, the greater measure of comfort we shall have, and the longer it shall tarry with us.  
Vers. 57 Thou drewest near.] Not in his essence: (for so is he always alike near) but in his merciful presence and with gracious deliverance. Which words thus understood, do yield us this point of doctrine:  
Doct. 6 That in the day that we draw near to God in prayer, God will draw near to us in mercy: 
God is as ready to hear as we to pray.  when we send up our petitions unto him, he will send down speedy and comfortable help unto us. Those that are suitors unto God, shall be always sure of good success: even above that that they can ask or think. Whether their requests be that their enemies may be repressed, or that their own corruptions may be subdued, or whatsoever else, they shall be sure to speed well. 
Math. 7.8.  So saith our Saviour; Whosoever asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. Let one knock at the chamber of Presence of an earthly King, if he be poor and base, he shall be bid to stand back: and if he make not the more haste, he may chance to have a rap to send him backward: but let one knock at God's presence chamber, how mean and contemptible so ever he be, he shall have no repulse. 
Ps. 145.18.19.  As David testifieth; God is near to all that call upon him, yea to all that call upon him in truth: he will fulfil the desires of those that fear him. Though their hearts be so oppressed that they can bring no words, that is no matter: God will have respect to their very desires.  
Men will not hear such many times as have been good and faithful servants unto them: but God will hear such as have been rebels against him, if once his fear be planted in their hearts.  
This we see in the book of Chronicles, where it is said, 
2 Chron. 13.3.  that the Israelites lived many years without the true God: And why? because they had no preaching, nor powerful ministery, no Priest to teach them, as there it is said: yet whosoever returned in his misery and sought God, 
Ast. 2.  he was found of him: according to that saying, Whosoever shall call upon the name of the Lord shall be saved.  
An example of God's goodness in this regard, we have in jonah, who albeit he had dealt foolishly, and was cast into the sea for it, 
Luke 23.42.43.  yet God heard him out of the belly of the fish, and set him upon the dry land again. So the thief on the cross, had been a notable malefactor, yet he no sooner opened his mouth for mercy, but Christ (though in great extremity at that time) respected him, and his suit: never casting him in the teeth with his old sins. 
2. Chron. 33.  So Manasses had been a woeful and miserable sinner, yet when he cried to the Lord in his distress, he heard him, set him free, and restored him again to his kingdom. He had done evil in the sight of the Lord, like the abominations of the heathen: he revived Idolatry which his father had abolished, worshipped the host of heaven, defiled the Temple of God, caused his sons to pass thorough the fire, gave himself to witchcraft, and charming, and sorcery: and did very much evil in the sight of the Lord, and that to anger him. After all this, God admonished him by his Prophets, but he would not hear. Then the Lord brought upon him the captains of the host of Ashur, which put him in fetters and bound him in chains, and carried him to Babel.  
Now being in sore tribulation, he prayed unto the Lord his God, who was entreated by him, and heard his prayer.  
And to shut up all, whatsoever our case be, in Psalm 107. it is showed, that if we seek to the Lord, we shall have help. 
Psal. 107.10. etc.  Some are rebels and care not for the word of God, but despise the counsels of the most high; then he casts them in prison, and binds them in brass and iron, so that all their hope is gone: at length they lay about them to cry unto the Lord; which they can no sooner do, but he breaks the gates of brass and the bars of iron a sunder, and sets them at liberty: so that an humble and fervent prayer, we see, draws us out of bondage, and sets us at large: and in stead of mourning and heaviness, gives us matter of rejoicing, and praising of God.  
Another is cast into the sea, every foot ready to be swallowed up, the Pilot hath neither skill nor will to help; yet when their prayers ascend unto heaven, God rebukes the sea and the winds, and they are quickly at the haven where they would be.  
And so for famine and every other misery, God hath a medicine for every sickness, and a salve for every sore: and when men cry unto him, he is ready to help them in all extremities, as is there more particularly and at large specified.  
Use 1 1 Which serves to reprove our miserable blindness and hardness, who notwithstanding God's sufficiency and readiness to help, yet will seek unto vain helps, digging to ourselves cisterns that will hold no water. If the Lord had ever failed us, or any other that rested on him, there had been some reason to do so: but seeing God would have us beholding unto him, and he hath never failed any that waited upon him, why should we not turn to God, rather than go to any other?  
Object. Oh, but the times are hard, and the world is nought.  
Answer. It is so to you, because you are so to God: and just it is that you should not find relief, because you seek it not where it might be found.  
Use 2 Secondly, this makes for singular consolation: would we know how it shall go with us for body and soul, for name and state and all; then let us look what course we take. Do we call upon the name of God? Then help and comfort is at hand: God is near unto all them that call upon him in truth: though not with that strength of faith as they should. If we seek him, he will be found of us. 
Math. 7 8.  He limiteth us not for time nor things; and therefore we may look for help at all times, and in all things: and when we have most need, than we shall be sure of the best help.  
But if we would be certain of this comfort, we must withal observe these rules: 
Rules to be observed. job 11.14.   
1 That we put all wickedness out of our hearts, and out of our hands: that we humble ourselves, and turn from our wicked ways. Let us remove our sins, 
2. Chron. 7.14. Jam. 4 8.  and God will remove our crosses. So james exhorts them, Purge your hands ye sinners, and your hearts ye hypocrites: that is it that they must do, if they would have God to draw near unto them. For God loves not to dwell in a heart defiled with sin: he will turn his eyes and ears from us, if we continue in our evil ways: because when our tongues cry for mercy, our sins cry for vengeance.  
Object. But, will some man say, who can look for hearing from God, if the case stand thus? for who can come to him without iniquity?  
Answer. Though we cannot come without iniquity, yet we may come without the love and liking of iniquity, and with sorrow and shame for our iniquity: and then it never hinders our prayers, as we see in the examples before alleged.  
2 An other rule is, 
Cant. 3.1. etc.  that we must seek God by all his means, as in that place of the Canticles before alleged, when the Church had lost Christ, that is, the feeling of his love, and the sense of that communion which formerly she had had with him, she useth all private and public means, and at length cometh to conference with God's servants, (which few will do till they be driven to it of necessity) and then having waited a while, she finds him whom her soul loved. The same must be our practice: if one medicine will not serve the turn, use another: Pray, fast, meditate, confer, and then at last the Lord will be found in mercy. But as we are slack in using any of the means, so shall we fail in our comfortable expectation of favour from God.  
3 The last rule is, that we must use the means diligently, and in good earnest: for if we have a base account of God's mercies, 
jam. 5.16. Psal. 72.12.  it is just we should go without them. The prayer of the righteous avails much, but with this condition, if it be fervent. God delivereth the poor when he crieth. If they would have hearing, there must be crying. God powers forth floods of grace: 
Isa. 44.3.  but upon whom? On the thirsty ground.  
Hence is it that a number read, and hear, and pray, and yet prevail not, because they do it so drowsily and carelessly. The Lord defers to help them, because they are not fit for help, and do not strive and wrestle in their prayers as jacob did. 
Hosea. 12.3.  Let us therefore use all the means, and that with constancy and carefulness, and then we shall obtain our hearts desire in mercy.  
Vers. 57 Thou saidst, Fear not.] Not that there came any such voice unto their ears, or that God used any extraordinary means to speak unto them, but when they drew near to God, and cast their cares upon him, and laid open their sorrows unto him, God did so comfort them, as if he had spoken unto them: they were content to make him their stay, and to trust him with their soul and state and all, and then he pacified their hearts, and gave them an expected answer to their prayers. Now in that God said, Fear not, the point is:  

Doct. 7. God only frees the heart from fears.  That God only cancure the heart of fears. If ten thousand Prophets had said unto them, fear not, if God had not said so by his spirit, they would have feared for all that. Reasons 1 For first, men cannot remove the cause of fear, which God can. Thence it is that the wicked flee, when none pursueth them: 
Pro. 28.1.  whereas the righteous are bold as a Lion. Because their sins are removed, and they reconciled to God through Christ, who hath made a sufficient payment for them, to satisfy his father's justice.  
2 Secondly, God only can give saith, which rids the heart of fear: in which regard Christ saith; 
Math. 8.  why did you fear; O ye of little faith? Implying thereby, that all our troublesome distempers, proceed from want of faith.  
Now because none can give that but the living God, therefore none can heal the heart of fears but only God.  
3 A third reason is, because God only can put his true fear into our hearts, 
jeremy 31. Ezekiel 3.6.  which is a mighty defence against false fears. Godly sorrow is a strong fortress against worldly sorrow: and godly joy a strong bulwark against carnal joy. Therefore it is said, Psal. 102.1. Blessed is the man that feareth the Lord, etc. He shall not be afraid of ill tidings.  
Use 1 First this confutes their folly and error, that think if they go two or three miles from the place where the sickness is, and there have their gates shut, and all things carefully looked unto, than they should not be so fearful as they are: as if that outward means could cure the heart of fears; nay that must be the Lords work. If they carry with them the pestilence of an ill conscience, an heart full of covetousness, full of pride, and of worldly lusts, death will enter into the window, if it cannot at the door, and will find them out, and set upon them at midnight, as well as at midday. For God hath a quarrel against their sins, and he will pursue them whithersoever they go: and how can they stand, when the curse of God hath them in chase? Will you fear the plague sore upon the body; and will you not much more fear it upon your souls? Will you fly from that that is but a medicine unto the godly; and not from that which is the very bane of the whole man? In truth those that carry with them a heart full of pride, and lust, and such iniquities as God abhors, wheresoever they live, are in greater danger than the godly that live in the pest-house itself, having their hearts purified by faith, and their hope settled upon jesus Christ.  
And therefore think not to put away such fears, by gaming and company-keeping, by eating and drinking and laughing: for they will return again, though they may be smothered for a time, and an ill conscience will be a fearful conscience.  
Use 2 Secondly, this doctrine ministereth unto us this instruction, that if we would be disburdened of fears, we should go to God, that can work in us a thorough cure. Not as if the means of serving God's providence, were to be neglected, or as if we should not walk circumspectly, and avoid the occasions of danger: But when we do so, we should not rest on the means, nor think, I am out of the place where the plague is, therefore I am free from God's stroke. If one should say, I cannot die till God have appointed, and therefore I may go into places of infection, this were a tempting of God: but it were worse for a wicked sinner to think, I am not near places of infection, therefore I am safe.  
If then we would be sound cured of fears, 
Helps against fears 1. Prayer.  first let us go unto the Lord with a broken heart, and beseech him to put courage into us, and to give us assurance of eternal life; and the joy of the holy Ghost; then come life or death, we shall not be much dismayed. This is one special means, to free our hearts from unnecessary fears, even faithful prayer: as the Apostle shows, where he says, 
Phil. 4.6.  In nothing be careful, but in all things let your requests be made known to God, etc. He bids them not take away the occasions without but heal the heart within; for than they shall be safe enough: The peace of God that passeth all understanding, shall keep their hearts and minds in Christ jesus: that is, in a blessed communion with Christ jesus, whereby they shall be possessed with such peace as none knoweth what it means, but those that have tasted of it: which quiets and sets down the heart and mind, and settles the same in the assurance of a happy issue, out of all straits and difficulties: as we see in David, who having committed himself to God, 
Psal. 3.  who was able and had promised to help him, he triumphs over all his enemies, and saith he will not fear though ten thousand should compass him round about. That was some odds: and one would think he had little need to use such speeches, but rather to run away as fast as he could, at least he should take little sleep in the night, so long as he was in such danger: or if he did lie down and sleep, he should have little hope to rise again in the morning: yet we see vers. 5. that he laid him down and slept, and rose again, because the Lord sustained him: and this he got by calling upon God: as it is vers. 4.  
2 Secondly, if we would not be oppressed with fears, labour to be righteous: for wickedness makes men dastardly, whereas righteousness makes men stout as Lions, 
2. Righteousness. Pro. 28.1.  that will not look over the shoulder, for the barking of every dog, but walk on without all fear. Indeed the child of God, will not be presumptuous; neither will he be timorous: though his enemies, sin, Satan and the world be strong, yet he knows God is stronger, and that none evil can come unto him without the Lord.  
Which if we can thoroughly meditate upon, and take this receipt every morning, to season our hearts with the fear of God, and to wash our hearts and hands from unrepented sins; walk where we will, so it be in our ways, nothing shall be able to hurt us.  
Vers. 58. Thou hast maintained the cause of my soul.] That is, thou hast stood on my part, and freed me from death, that was intended against me. For though my name and liberty and riches be taken from me, yet my life is redeemed: and that is thy mercy that body and soul are not yet parted. Whence the doctrine is:  

Doct. 8. God upholds his. Isa. 44.23.  That God is the maintainer and upholder of his people. Howsoever Kings and Princes be nursing fathers unto God's Church, yet that is not because he needs them, but because he would do them a good turn, in employing them in his service. And therefore may God be called the upholder of his people, because he saves them from their firmes; and from the punishments due to their sins, which no man can do: He watches over them night and day, and waters them every moment; 
Jsa. 27.3.  and he will contend with them that contend against his people.  
This should strike a terror into the hearts of those that are injurious unto God's servants: they are bold where the hedge is lowest; every dwarf adventures to leap over. But let them know, that God is as a wall of fire about his Church, and he will maintain the right of his children.  
Indeed their props are and still have been so weak, their enemies so strong, the standers against them so shameful, and the oppositions so continual, that it is a miracle the Church stands to this day: but God hath been, and ever will be the upholder of it, and therefore it must needs go ill with those, that lift up themselves against it.  
Use 2 Secondly, here is a notable consolation for the afflicted people of God. Howsoever they have few means and few friends; and where they should have most help they have least; where they looked for comfort, they find discomfort; and where they thought to be enriched, they are impoverished: yet if they can pray, all shall be well.  
If money and friends, and large revenues and the like, had been the upholders of the Church, it would have gone to the ground long ere this. But what saith the Church here? O Lord thou hast maintained the cause of my soul. There is our stay: let us be sure we have a good cause, and lay it before God's judgement seat, and then though we be overborne, God will not be overborne, but he will stand on our side, even he that loves goodness, and hates wickedness, and will be avenged on those that bend themselves and their endeavours to do mischief unto his people.  
We would willingly have him to be our judge, who is most just, who carries the greatest love to us and our cause, and the hardest mind against our adversaries: such an one is God. And therefore seeing we have a good cause to stand in, even the matter of our salvation; and enemies whom God hates with a deadly hatred, the devil, the world and the flesh, etc. this should put life and heart into us, to go unto Christ jesus our judge, who hath so dearly loved us, as to lay down his life for us, and for the destruction of all our enemies. When we are overcharged with burdens and temptations, let us lay them upon him, and say, Lord, thou hast undertaken to comfort thy children: I am not able to undergo this that is upon me; therefore do thou maintain my cause, and help and deliver me from my misery.  
Vers. 59 Thou hast seen my wrong.] From these words this doctrine may be collected:  

Doct. 9 All wrongs known to God.  That there is nothing done, spoken or thought against any Christian, but God takes knowledge of it: there is not one practice, slander or device of cruel beasts against the sheep of Christ, but God sees it, and marks it. And this must needs be so:  
Reason 1 1 First, because they are his flock, and therefore he loves to look unto them, especially sith he hath paid so dearly for them.  
2 Secondly, it is his nature to behold all things. 
Psal. 94. Eph. 4.6.  For he that made the eye, shall not he see? etc. He is above us all, and through us all, and in us all. Yea, we are as it were the apple of his eye. Now it is a hard matter for one to come with thorns to put out another's eye, and he not take notice of it: and  
3 Thirdly, God doth the rather observe the indignities that are offered unto his children, because their profane adversaries do hate his image in them. For when they were as bad as themselves, they could live with them twenty or thirty years, and be good friends with them: but when once they renounce the service of Satan and of their own lusts, unto which they are in bondage still, than they oppose with might and main against them: 
Psal. 69.7.  and therefore it is said, for thy sake have we suffered rebuke, shame hath covered our face.  
4 The fourth and last reason, why God must needs take notice of the wrongs done unto his servants, is, because it belongs to him to reward every one according to their works. 
Revel. 20.12.  He must and will give them full pay, and therefore he keeps all upon just and due record. As the works of the righteous shall stand for them, so shall the works of reprobates be written in great capital letters against them, that all the world may take notice of them at the last day.  
Use. This offers unto us matter of singular comfort. Howsoever the adversaries be busy and watchful to plot and procure the hurt of God's Church; they cannot be so vigilant for the hurt of it, as God is watchful for the good of it: and therefore they may be sure they shall have a happy issue out of all their troubles, if so be they can make their moan to God, and wait patiently for his mercy.  
Objection. But what need we lay open our griefs before him, seeing that he knows them all before hand?  
Answer. Though he do know them, yet he would have you to prefer your bill of complaint, and that will be for the increase of your comfort, and further experience of his love: and howsoever he purpose to destroy the wicked, yet would he have you to go on in your suit against them still.  
Neither is this to be restrained only to corporal enemies, but it holds much more strongly for spiritual enemies. Say a man be surcharged with sin and Satan, let him bemoan his case before the Lord, and it will be a marvelous ease unto him. If one of our children should but say, father or mother, I am exceeding sick, ready to saint under my pains etc. he need say no more: this would set their hearts and hands a work to do him good. And is there not far more love in our heavenly Father? Yes surely: and therefore in all such extremities, let God be our refuge, and let us cast all our cares and sorrows upon him, who is able and willing to bear them, and in due season to free us from them, and in the end, to make us gainers by them.  
FINIS.