ALL these words doe containe a La­mentation of Ieremie, and of the rest of Gods people for the iudgements of God on his Church and on Ierusalem his owne citie: and for the miserie and calamitie that lay vpon their whole state. After this sort they bewaile their heauie case: Mine eye casteth out riuers of water, &c.

Now this Lamentation is set forth, The diuisiō.

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

• 1 The manner of it is declared in the foure former verses, and that by diuers circumstances: namely,
• • 1 By the greatnesse of it: for in regard of the miserie of the daughter of his people, hee did not onely moisten his eyes with teares, but sent forth riuers of teares, vers. 48. which is an excessiue kinde of speech vsuall 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 looke downe from heauen, and shew some signe that hee doth beholde and pitie our estate, vers. 50.
  • 3 Their lamentation is set out by the sinceritie of it, that it proceeded from trueth and vprightnesse: Mine eye breaketh mine heart, vers. 51. That is, the things that I see with mine eye, doe cause me to la­ment wonderfully: so heauie is the case of all the daughters of my citie, that it euen breaketh my very heart.
• 2 The causes of it are of two sorts:
• • 1 Inward, which was griefe of heart, vers. 51.
  • 2 Outward, which was the crueltie of their enemies: which crueltie is set forth:
  • • 1 By a similitude taken from fowlers: Mine enemies haue chased me sore like a bird, vers. 52. Implying thereby that they made it a sport, a recreation and trade to pursue Gods seruants: they did as it were goe a hawking after innocent and harmelesse soules.
    • 2 Their crueltie is described by a comparison taken from hunters, who vsed to digge pits to the intent that great beasts might fal into them, and so be in­trapped: and thē they would throw stones at them, or vse some such meanes to kill them, when they durst not goe downe into the pit where they were. [Page 7]Such were the plots and endeuours of their aduer­saries: they were as cunning and as eager in their attempts against the people of God, as men would be in killing a Beare or a Lion, that otherwise would kill them if they were at libertie, vers. 53.
    • 3 Lastly, their crueltie is set out by a comparison drawne from the inundation of waters: their rage was like the violence of mightie riuers and floods, that ouerflowe and drowne all that comes in their way, vers. 54.

Vers. 48. Mine eye casteth out riuers of water] Their af­fliction was so sore, that their case in regard of any earth­ly succour that could be expected, was helplesse and re­medilesse. In vaine it was to speake vnto men; for they were inexorable, because they were mercilesse: in vaine it was to take weapons; they had had too much of that before, and by that meanes Zedekiah had euen vndone them: and as for other helps, they were as farre to seeke as for these. Now therefore they fall to weeping, and seeke to relieue themselues by teares, and by sighes and grones before the Lords throne in heauen. Whence ariseth this doctrine:

That godly sorrow and holy affliction is the best reme­die in any sorrow and affliction: whether it be from men, Doct. 1. Godly sor­row a soue­raigne re­medie. from Sathan, or from God himselfe: whether it be on bo­die, on state, on name, or on the minde and soule of a man: whether it bee on particular persons, our selues, or those that are about vs, or on the whole land, on church or com­monwealth, this is the most soueraigne remedie in all mi­series and extremities whatsoeuer. This inward godly griefe is a salue for euery sore, and a plaister for euery wound. To weepe and cry and powre out our hearts be­fore God is that course that they here take, and that which wee must take in the like distresse: according to the mea­sure of the affliction, and as it is more publike or priuate, so must be the measure of our lamentation. To this there [Page 8]is a promise made in the prophesie of Isaiah, &c. That when our hands cannot help our selues, nor our tongues preuaile with others, yet then wee may relieue our selues by our prayers vnto God: Isaiah. 61. 12. &c. for in that place the Lord vn­dertaketh that mourners shalbe comforted, &c. God the Fa­ther sends his owne sonne, and the Father and the Sonne doe send the holy Ghost, that when men are mourning and seele their pouertie so as it breakes their hearts, the spirit which is the comforter may minister comfort vnto them: that when they feele their captiuitie and impri­sonment as it were, Christ Iesus may set them at liber­tie: be they neuer so weake, neuer so meane, neuer so mi­serable, neuer so sinfull, if once they come thus to mourne, they shall haue their hearts comforted: though they bee couered with ashes, God will giue them beautie for ashes, and put on them the garment of gladnes, for the spirit of hea­uines: bestowing vpon them that which shall make them cheerefull, euen the oyle of ioy: not an earthly but an hea­uenly oyle.

And there is great cause why God should deale so with such kinde of persons: for

Reasons. 1 1 Hee is full of pitie and compassion: and therefore the prophet Ioel in his 2. Chap. vers. 13. biddeth vs rent our hearts and not our garments: Ioel. 2.13. that is, bring inward sorrow that may crush and breake the heart, and then turne vnto the Lord: which if we doe, wee shalbe sure of reliefe: and why? the Lord is mercifull (saith hee) and our God is very readie to forgiue.

When wee see our children mourning and confessing their faults, wee cannot but haue our bowels of compassi­on earning towards them.

If Iacob had stood by and heard his sonne Iosephs piti­full moane that in the anguish of his soule hee made vnto his brethren, when they dealt so vnnaturallie with him, would hee not haue pitied him, and by strong hand haue rescued him from his cruell sonnes? What shall wee then thinke of God? he is farre more mercifull than Iacob was, [Page 9]and wee are neerer vnto him than euer Ioseph was vnto his father? And therefore when wee mourne in a holy man­ner, certainely hee will arise and haue mercy vpon vs. Hee cannot slay, when he sees our hearts full of sorrow, and our eyes full of teares: for the sighs and groanes of his people doe giue him no rest in heauen.

2 Secondly, this godly mourning must needs be a speciall remedie in all manner of afflictions, because it makes our prayers very forcible: it sets an edge vpon our petitions, and makes vs pray heartily, feruently and strongly. When Iacob wept in his prayer, it was so effectuall that hee pre­uailed. Genesis. 32.11. When Gods people ioyned together to powre forth buckets full of teares, drawne from the bottome of their hearts before the Lord, they were marueilously helped: 1. Sam. 7.6. for the great measure of their teares, made their supplicati­ons more feruent: and therefore it is said of Christ Iesus himselfe, that in the dayes of his flesh hee did offer vp pray­ers with strong crying,Heb. 5.7.and teares vnto him that was able to saue him from death. When our Sauiour was about the prin­cipal point of his mediatorship, then did he gather strength vnto himselfe by this meanes.

3 Thirdly, this must needs be very effectuall, because it is exceeding forcible against sinne: for when sorrow comes into the heart, sinne goes out, it will not lodge there, vn­lesse it bee cockered and made much of. When euery one laments his iniquitie, and mournes ouer Christ Iesus whom hee hath pierced by his sinnes; then there is a fountaine opened to wash them from all, euen from sins that made a separation betwixt God and vs. Zacharie 12. & 13.

Seeing then that this godly and holy sorrow is a means to make God pitie vs, to make vs call earnestly vpon him, and to expell sinne, which might hinder vs from preuai­ling with him, it must needes follow that of all remedies in times of distresse, this is the best and surest.

Vse. 1 This serues for instruction vnto vs to vse all meanes and furtherances, whereby wee may attaine vnto this. There are many afflictions abroad, many neerer home, in our [Page 10]owne townes and families: nay there are many things amisse in our owne hearts: here is a medicine for euetie one of our maladies: let vs get it and vse it, and all argu­ments and helps that may continue and increase it: as the Nineuites, hauing direction by the spirit of God (as many of them as were his) did when Ionah threatned de­struction against their citie within fortie dayes; they aba­sed themselues and fell to mourning, and vsed fasting to helpe it onward: the people must shew it in their coun­tenances: the lowing of the beasts, and crying of the in­fants must further them to this holy remorse and griefe for their great and haynous transgressions. They had grie­ued the Lord by their iniquities, and therefore now they would grieue themselues with godly contrition for them. Hence it was that Gods people amongst the Iewes vsed to weare sack-cloth, to lie on the ground, and to put dust vpon their heads, which were then meanes to further them in the worke of humiliation.

Therefore now that wee feare danger is neere vs, let vs betake our selues to this holy mourning: if wee refuse to doe it, and still continue to be hard-hearted; if the pesti­lence come into our families, wee are likelie to be taken a­way with the first, and to haue not only our bodies, but our soules in danger, and that of Gods wrath and euer­lasting displeasure.

Therefore let vs seeke to haue our hearts mollified by this excellent meanes of God; and for this end, consider of the blessings of God plentifully powred downe vpon our nation, Nehemi. 9. and vpon out selues in particular: as they did in the day of their humiliation, of whom Nehemiah ma­keth mention.

Let vs seriously recount how many mercies wee haue enioyed, and how much they haue beene abused: how many afflictions wee haue felt, and how little wee haue beene bettered: how many deliuerances wee haue found, and yet how carelesse, nay how rebellious we haue beene notwithstanding them all.

Let vs weigh with our selues what hurt our sins haue done vnto vs; how many good thinges they haue turned from vs; and how many euils they haue puld vpon vs: and aboue all, let vs remember what a huge weight and mul­titude of miseries they haue brought vpon our Sauiour: namely, debasement and humiliation: sorrowes and suffe­rings: assaults and temptations: the heauie burden of our guiltines, and the greeuous 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 bodie, and terrors of soule, and death it selfe, a painefull death, a shamefull death, and a cursed death.

Vse. 2 Secondly, hereby may those bee confuted that thinke it dangerous to meditate on such things as will discom­fort them, and bring them to desperation, as they speake: and therefore they would haue no man to tell them of their sinnes: but let them heare of the mercies of God in Christ: that they are likely to escape Gods hand when the pestilence comes neere them, though others escape not, but bee swept away on euery side of them, beeing not­withstanding as good or better than themselues. Farre bee it from vs that any here present should haue such thoughts, or giue such eare to such carnall counsell.

There is no danger in Christian sorrow, but the more of it, the better. And therefore the Apostle Iames saith: Iam. 4.9. Suffer affliction, or afflict your selues, and sorrow and weepe: and if any thing keepe you from mourning, away with it: let goe laughter, and let carnall mirth be turned into mour­ning, and your ioy into heauinesse: O then you cannot cast downe your selues so lowe, but God will raise you vp a­gaine.

Obiection. Obiect. Oh but to weepe and lament, it is not manhood: it argues that men want courage and fortitude, and is al­together vnbeseeming the person of a man: they will trust in God (they say) and neuer mourne for the matter.

Solution. Doth it argue want of courage to lament? Nay it ar­gues want of faith not to lament for sinne. What doe [Page 12]they thinke of Iacob, was he a coward? They cannot say so: for the holy Ghost giues him that commendation, that he had strength and courage not onely to preuaile against men, but with the Angell of the couenant. And what was his conflict? Hosea. 12.3.4. Hee wept and prayed, as the Prophet Hosea witnesseth. Was this cowardlines? Nothing lesse: for the scripture commends it for notable strength.

And further, what doe they thinke of Dauid? was hee a coward? they will not so disgrace that renowned king, and worthy captaine of the Lords host, as to lay vpon him the imputation of cowardise: yet hee makes mention of his teares and that often: Psal. 6.6. Psal. 9.136 as in the Psalmes, where he saith, that hee watered his couch with teares: that his eves did gush forth with riuers of teares because men kept not Gods lawe: and such like.

And what will they say to all Gods people, of whom it is said, Zacharie. 12 that they should mourne as they did for Iosiah in the valley of Itadadrimmon, where hee was slaine, whose death all Israell did bitterly bewaile? and as one mourneth for his first borne, the only heire and hope of the familie. What will they answere to this? will they condemne all Gods people for a generation of cowards? Nay, this is so farre from bewraying want of fortitude, that wee may boldly say, that when men are fullest of such teares, they are ful­lest of fortitude.

For what shall wee thinke of the Lord Iesus Christ? had hee no heart? was hee destitute of courage? that could not possibly bee. Nay, when hee was to exercise the fulnesse of his power: to vndertake such a worke as no creature durst attempt: when hee was to offer vp himselfe to his father as a sacrifice for the sinnes of the Elect: when hee was to encounter the Lords wrath and his iustice, Sathan and death, heil and damnation, and all the power of darkenes, that same time hee wept and that abundantly. Heb. 5. And I hope none will say that then our Sauiours strength failed him, notwithstanding his bitter teares and cries.

In trueth those that doe not weepe when there is cause, [Page 13]they are without heart, and vtterly voide of true fortitude: subiect to marueilous feares and violent distempers, (which arise from a base minde) for what is the reason they are so affraide of death? but because they haue not mourned for their sinnes, and so remoued the sting of death? which if they had done, they would triumph ouer death, and say with S. Paul, 1. Cor. 15. O Death where is thy sting? their hearts would then, stand fast as the strong mountaines, and not bee affraide of any ill tidings: Psal. 112. Psal. 91.6. Not not of the pestilence that walketh in the darke, nor of the plague that destroyeth at noone day.

Vse 3 3 Thirdly this makes exceedingly for the comfort of those that are mourners in Sion: they are in fauor with God, and out of the reach of al danger, so that nothing can befall them for hurt. Blessed are those that mourne, Math. 5.4.for they shall bee comforted: more happie is the poore man that weepes for his sinne, than the greatest potentate that re­ioyceth in the flesh.

Vers. 18. For the destruction of the daughter of my people.] Here is the cause of their lamentation: it was the ruines and calamities of Gods Church, and poore distressed ser­uants: whence this doctrine may be gathered.

Doct. 2. What afflic­tions doe go neerest the hearts of the Saints. That the greatest affliction that shoulde touch the hearts of Gods people, is the affliction of the Church: as is euident out of this text: For when Gods inheritance was spoiled, some put to the sword, others led captiue, the temple of God razed, and the exercises of religion a­bolished, this made them to grieue exceedingly: this was it that wrought vpon Ieremie, and made him breake forth into those wishes, Oh that mine head were full of water, Ieremy 9.1.and that mine eyes were a fountaine of teares, that I might weepe day and night for the slaine of the daughter of my people. As if hee could not haue his fill, nor weepe enough for the desolations of Sion, and the miserable ouerthrow thereof which he foresawe.

This was it that went neere the heart of good Nehemi­ah: who beeing in great prosperitie, Nehem. 1.4. & 2.1.2.3. cup-bearer to the [Page 14]mightiest Monarch that was then in the world, and in spe­ciall fauour with him: yet for the affliction and reproch wherein the Church of God was, hee conceiued such in­ward sorrow, that he was sad in the kings presence: which yet was a thing that he must and would haue forborne, if possibly hee could. Moses goes further: hee does not onely mourne, but is content to lay downe his prosperi­tie, and to expose his estate to a manifest ouerthrow, so that hee might helpe forward the deliuerance of the afflic­ted Israelites, Heb. 11.24.25.26. Act. 7. and saue them from the hands of their op­pressors: For he knew he could not be in fauor with Pha­roah, if he should ioyne with them, whom hee so cruelly handled: but hee chose rather to suffer affliction with the peo­ple of God, than to be called the sonne of Pharaohs daughter. Hester seemes to goe somewhat beyond him: for, she re­solues with her selfe for the cause of the Iewes (who were then all destinated to slaughter) to aduenture her life in going to the king in their behalfe: Hester. 4.16. I will goe (saith shee) though it be contrarie to the Law, and if I die, I die.

But our Lord Iesus Christ goes beyond them all: for when hee was in supreme excellencie, hee was so affected with the wofull case of his Elect, into which they had brought themselues by their owne rebellions against him, that hee humbled himselfe, Philip. 2.6.7.and tooke on him the state of a ser­uant; and submitted himselfe to many sorrowes, disgra­ces, and sufferings not onely while hee liued, but princi­pallie when hee dyed (as hath beene before in part decla­red) that so he might deliuer his people from the wrath to come, and from eternall death, which they had deserued, and must haue els indured.

Reasons 1 And there is great reason why the affliction of the Church should so affect vs: and that first in regard of the communion that is betwixt God and them: for they are called the Lords flocke, his chiefe treasure vnder heauen, his first borne, yea the very apple of his eye: and there­fore being so deere vnto the Lord, they should be deere vnto vs, and we should haue a tender care of them and [Page 15]mourne in our hearts for any euill that befalls them: as Ieremie did, chap. 30. that the Lords flocke should goe in­to captiuitie.

2 Secondly, we should be thus affected in regard of the communion that is betweene them and vs: for they are our members, yea neerer vnto vs then our bodilie members: and wee should haue greater care of the whole Church, than of our selues, because it more concernes Gods glorie. Howbeit indeede in caring for them, wee care for our selues too: labouring to preuent their afflictions, wee pre­uent our owne, and weeping for others miseries, we get ar­mor that will keepe off miserie from our selues.

And that there is no danger in dealing for the seruants of God, may appeare in Exodus. One would haue thought there had beene some great euill neere Moses and Aaron, when they must fetch out of Egypt such a people from such a King: not onely by petition, but by command, and threatning if hee would not yeeld: wee would haue ima­gined that Pharaoh, a proud man, would neuer haue indu­red this at their handes; and yet wee see they were in pe­rill, but of all others most safe.

3 Thirdly, the affliction of the church must needs work most vpon 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 vrge to moue God to spare his people, when he threatned to destroy them for their Idolatry, he intreats God to remember his great name and to spare them, lost the Egyptians should say that hee had brought them out ma­liciously to slay them in the mountaines, and to consume them from the earth: or that hee was not able to bring them into the land of Canaan. This is it that goes to the heart of the faithfull, when they heare profane persons reuilling the hoast of the liuing God. Oh these are your professors (say they) these are they which runne with their bibles to ser­mons, these are they that were wont to brag that prayer would preuent or remoue Gods iudgements: doe you [Page 16]not see that they are swept away by the pestilence as well as others? that they were pinched with pouertie and ne­cessitie as well as others? that these and the like despite­full and bitter speeches and taunts, doe wound the verie hearts of such as loue Gods glory, and desire the prospe­ritie of his Saints, and so cause them much to bewaile the tribulation of the Church.

Vse. 1 Here are to be reproued all carelesse persons, who, so it goe well with themselues, regard not the Church at all: let it sinke or swimme, all is one to them. So they may bee free from the contagion, and sitte quiet in their houses, whatsoeuer becomes of their neighbours, it skills not: They drinke wine in bowles, Amos. 6.6. and giue themselues to all excesse, but no man is sorie for the affliction of Ioseph.

This is a great fault in these daies, now many Christi­ans are taken away, and the sword of the Lord is stretched out still, and many are smitten downe on euery side; yet there is as much feasting and sporting and frequenting of wakes, and that on the Lords sabboth, as if all thinges went well with vs. Which argues strange infidelitie, and is such a sinne as the Lord will pursue euen vnto death, if it bee not reformed: Isa. 22.12.13.14. as the Prophet Isaiah threatneth. In that day (saith he) did the Lord of hostes call vnto weeping and mour­ning, and to baldnesse, and girding with sackcloth, and beholde, ioy and gladnesse, slaying Oxen, and killing sheepe, eating flesh and drinking wine, eating and drinking for tomorrow we shall dye: and it was declared in the eares of the Lord of hostes. And what followes therevpon? Surely this iniquitie shall not bee purged from you till yee die, saith the Lord God of hostes.

Which being so, it stands Magistrates vpon, to vse their authoritie for the redresse of such things, as are so dange­rous to the whole state of the land.

But there is yet another greater fault amongst vs than this that hath beene named. For many do not only walke 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 meanes [Page 17]thereof: as if scarsitie of people did bring abundance of riches, whereas in trueth it is quite contrarie. But howso­euer, those that haue but a glimpse of Christianitie in them, would rather haue the societie of others, than liue alone in the middest of the earth.

3 There is yet a third and worser sort than the former, which come iustly vnder this reproofe: Such I meane as long for sturs and mutinies and insurrections. Poore men (say they) can get nothing, but some fewe great ones carry away all, and so they grow to murmuring and repining, & multiply speeches of discontentment: grieuing and lamen­ting that at the taking away of the former Prince al things should bee so quiet and peaceable. Downe (say they) with these Magistrates and with these Preachers, this too much plentie yeelds vs nothing, and therefore they could also bee glad of vnseasonable weather, that through scarsitie of things there might arise some tumults, and so they might get prouision from such as fall into their hands. These haue bloudy hearts.

4 Yet others there are that are worse than these, who doe not onely wish for such troubles on the Church and Common-wealth before they come, but reioyce at them when they are come: And when others eyes are full of teares, their mouths are ful of laughter; as Ieremie chargeth the Moabites: Hee magnified himselfe against the Lord: Ieremie 48.26.27.Moab shall wallow in his vomit, and hee also shalbe in derision: For diddest thou not deride Israell as if hee had beene found a­mong theeues? For when thou speakest of him, thou art moued. This was their manner of dealing, and this is the proper­tie of all such wicked Moabites: they cannot speake of the calamities of the faithfull, but they are wonderfully affec­ted with ioy, so that they cannot sit still in their places, they are so moued with mirth and laughter. These haue cruell hearts, and shalbe met withall accordingly as Moab was.

5 But especially are those here to be condemned that doe not onelie reioyce at the troubles, but at the sinnes of those that are religoiously affected: if they slippe through [Page 18]infirmitie, and fall into any sinne: if they bee ouergone with worldlines (which is greatly to be taken heede of) if they be lifted vp with pride, and manifest the same by vio­lence of words, or actions, or be stained with any the like vices, presently they exclaime 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 kingdome, and came home in triumph.

Herein they shew themselues to bee right Satans, who takes pleasure in nothing so much as in sinne.

6 And yet there is one higher degree of sinne, contra­rie to the practise of these holy ones; which is, when men are so farre from grieuing that it goes ill with Gods seruants, that if they be somewhat amisse, they will make them worse, and help forward their misery, and for that end misinforme and incense such against them, as they know will inflict punishments vpon them. These are inspired by the spirit of Satan, as those who are mentioned in this text are inspired by the spirit of God.

Vse 2 2 This is for great comfort vnto them that can mourne for the calamities of the church. This is a notable testimo­nie that they are feeling members, and haue in them the life of christianitie, when others troubles are theirs, others losses theirs, others reproches theirs, and any distresses and straites of others are made theirs.

They that lament for Sion, Isa. 66.10.shalbe comforted with Sion. 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 bee gathered.

Doct. 3. How long humiliation must be con­tinued. That wee must neuer cease our humiliation,till God giue consolation. When the Lord ministreth vnto vs occa­sion of griefe, wee should neuer surcease, vntill he reuine our hearts. We must not begin in the spirit, and end in the flesh: but hauing a good entrance, wee must goe on with our worke and bring it to perfection: and if God giue vs a [Page 19]heart to mourne, set to it and neuer giue ouer, till hee set vs free. Lament. 2. vers. 18.19. So they are exhorted in an other chapter of this booke, Let teares runne downe like a riuer day and night, take thee no rest, neither let the apple of thine eye cease; arise, cry in the night, powre out thine heart like water before the face of the Lord, &c. And iust it is, that we should neuer make an ende of mourning, till God make an ende 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 reioyce. It was a notable commendation of that people, that they would not leaue off, till they had warrant to leaue off. So Mordecai when Queene Hester sent him garments, to cloath him, and would haue had his sackoloth to be taken from him, hee would not receiue them, Hester. 4.4. but humbled himselfe so long, till hee was assured of deliuerance.

So Iacob would neuer let goe his holde, Gen. 32.26. but stil wrestles with the Angell, and continues weeping, and praying, till hee obtained a blessing: so the woman of Canaan stickes close to it, Math. 15.22. &c. and is importunate with Christ for her daugh­ter, and would neuer desist, nor let her suite fall, till shee had preuailed with our Sauiour.

And there are reasons, why wee must neuer breake off, but still continue our humiliation, and feruencie, till God shew by good effect that he hath mercifully respected vs, and our supplications.

Reason. 1 1 For first, what is the ground of true humiliation? Is it not sinceritie? Now wheresoeuer there is sinceritie, there is faith, and faith will neuer make an ende till it conquer, it neuer giues the onset, but it obtaines the victorie. For it hath to deale with God, and hee neuer bids it make an ende; (vnlesse it be by way of triall, as hee dealt with Iacob and with the woman of Canaan) till it haue got­ten the desired successe.

2 2 A second reason may be, that Gods children haue hope as well as faith; now hope neuer makes ashamed: Rom. 5.5. because it is neuer disappointed of the thing hoped for.

3 Thirdly, they haue loue, which makes vp a threefolde [Page 20]corde, euery twist whereof is stronger, than all the cords of the world: for loue is strong as death, &c, the coales there­of are fierie coales,Cant. 8.6.7.and a vehement flame. Much water can­not quench loue, neither can the floods drowne it, &c.

In regard of all these it is impossible that those that foundly begin the worke of humiliation should bee put backe, vntill they haue obtained their purpose. Which may be further seene in the spouse, Canticles 3. who neuer giues ouer seeking till shee had found him whom her soule loued.

Vse 1 1 This therefore is to encourage men to godly con­stancie, and importunitie, when any distresse lies vpon the people of God. If they be earnest for their deliuerance, they shall not misse of their marke: but those that sowe in teares, shall reape in ioy, in the due time of the Lord. Whe­ther they bee futers for the church, or commonwealth, or for themselues, in regard of crosses on their bodies, an­guishes in their soules, or afflictions in their estate, the Lord will looke downe from his holy place in heauen vp­on them, and heare and helpe them at length, if they perseuere without fainting. This is liuely and notably ex­pressed vnto vs in the parable of the vnrighteous Iudge, who though hee feared not God, Iub. 18.12.nor reuerenced man, yet heard the poore widow, and in the end, did her right against her aduersarie, because of her importunitie. Oh then what shall wee thinke of God? will a man, will a wicked man, will a mercilesse man bee moued by importunitie; and wil not God, will not the gratious God, will not the God that is full of compassion be moued to auenge his seruants, and to minister iustice vnto thē? I tell you (saith Christ) I that am the wisedome of the Father, Luk: 18.8. and know all things, euen I tell you, that he will do it: He will auenge them, and that quickly. It is as possible that God should bee without ease, as that they should be without helpe.

Vse. 2 2 Secondly, they come iustly here to be reproued, that will set vpon Gods seruices only by fits and starts. If they haue not present helpe from God, they will seeke vnto the [Page 21]world, and vnto Satan, and to carnall meanes. If they cannot mend their estate by prayer, they will patch it vp by odde shifts: if their hearts haue not present comfort from Gods spirit, they will seeke comfort from iesters and leaud companions.

Commonly such people grow of all other most bitter against those holy exercises which they haue profaned, and therefore could haue no benefit by them. Such were they of whom the Prophet Isaiah speaketh, who are so impu­dent and shamelesse, that they dare expostulate the mat­ter with God himselfe: VVherefore haue wee fasted? (say they) wee haue punished our selues, and thou regardest it not. Isa. 48.3. &c See what bragges they make of their seruices, they that doe least and worst, commonly brag most. But what saies the Prophet? Behold in the day of your fast, yee will seeke your owne will, and require all your debts. 4. Beholde yee fast to strife and debate, &c. 5. Is it such a fast that I haue chosen, that a man should afflict his soule for a day, and bow downe his head like a bull-rush? &c. Thus wee see what reckoning God makes of their fasting, what account so euer they them­selues make of it: and yet if they faile of their expectati­on, they will quarrell with the Ministers of God, with the word of God, and with God himselfe; because vsing such exercises carnally, they receiued no benefit by them.

Vse. 3 3 This must be an instruction vnto vs; whē we are to deale with those that are afflicted in their soules, that we handle the matter warilie and circumspectly, when their hearts are wrought vpon; we should not help them too soone out of their sorrow, but exhort them to waite for comfort frō hea­uen: for all cannot be presently well with the soule: and therefore it is good wisedome to aduise such still to hold on their course. Haue they begun to examine their hearts? let them rifle yet further into them. Haue they begunne to dislike their sinnes; and themselues for their sinnes? let them get a more thorow detestation, and holy indigna­tion against them.

It is not good for one that takes physicke to giue vp the potion forthwith, as soone as it begins to worke. Peter as a wise physition gaue other counsell to his hearers that be­gan to bee moued by his doctrine. They had beene moc­kers, and scoffers: they had crucified the Lord of life, and so exceedingly endangered their owne soules: wherewith beeing charged by Peter, and being pricked and stung in their hearts and consciences, they aske the Apostles; Men and brethren, Act. 2.37.38.what shall wee doe? He doth not tell them, as some vnskillfull Ministers would, your case is good: bee not discomforted, my soule for yours, you shall doe well; but hee bids them amend their liues: repent, and get sound and heartie sorrow for their sinnes, that so beeing throughly humbled, they might afterwards bee soundly 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 maruei­lously moued with the things that his eye did behold. Whence this doctrine offreth it selfe for our learning:That good men must vse their eyes to stirre vp their hearts to pitie and compassion, that so they may be pierced with griefe, and sorrow. This wee haue proued vnto vs in the example of Christ Iesus, the most absolute paterne of all holinesse: Mark. 6.34. For it is said of him by the Euangelist Marke, That when he lifted vp his eyes, and sawe the multitude, which had no faithfull Ministers to instruct them, his very bowels were moued with commiseration towards them, because they were as sheepe without a shepheard.

In this regard it is that Salomon describing a good man: Pro. 22.9. calls him a man of a good eye: and saies of such an one: That hee will bestow his bread vpon the poore, hee seeth the faces of some pale, and of others blacke, by reason of long want and forbearance of foode: Others hee beholdeth naked and colde, and exposed to the iniurie of the ayre; and of all sorts of vnseasonable weather. Now hauing a good eye hee will not onely take a view of them, but bee inwardly affected with the sight of them, and from a tender and [Page 23]pitifull heart minister reliefe vnto them.

Hence was it, Act. 7.23. Exod. 2.11. that Moses did not content himselfe to know of the miseries of his poore brethren, the Israelites by heare-say, but hee would goe out to see their burdens, and how they spent their paines and their strength, and after all, were recompenced with stripes from their taske­masters: which did so worke vpon him, that it made him stretch forth his hand to auenge some of them. So likewise in the Gospell of Matthew, it is set downe as the propertie of all holy and religious persons, Mat. 25.36. that they will goe to the prison to see, and to the house to visit the distressed members of Christ, and take all occasions, to bring their owne hearts to pitie their poore brethren: and will euen compell their inward parts, to beare a bur­den with them, that they may bee more helpfull vnto them.

Vse 1 Which makes greatly for the reproofe of those whose eyes and eares are as filthy sinkes to conuey all vncleane­nesse into them, who haue eyes full of adulterie, 1. An adul­terous eye. that they cannot looke about them, but they are stirred vp to beast­ly and vile lusts. Who haue eyes full of enuie, 2. An enui­ous eye. that they cannot beholde their brethren, that are equall vnto them, or goe before them, or come neere vnto them; but pre­sently they fret against them, and others welfare is their woe and miserie. Others haue a wicked eye, 3. A coue­tous eye. that they cannot looke vpon their neighbors cattle, houses, possessions, and the like; but forthwith their hearts are poisoned with a co­uetous desire of them, and then they cast about how they may make them theirs; and if they cannot, they eate vp their hearts with discontentment, as Ahab did. Pro. 28.22. Agreeable to this, is the place of Salomon, where hee saith; A man of a wicked eye, lusteth after riches; but hee shews there, that God meetes with him: for hee shalbe so farre from get­ting more, that hee shall not keepe that which hee hath: but the more he runnes after riches, the faster pouertie shall pursue him.

Another kinde of ill eye, is a niggardly eye, 4. A nig­gardly eye. spoken of [Page 24]by the wise man in the Prouerbs; Pro. 23.6. where hee giueth this counsell: Eate not the bread of him that hath an euill eye, &c. that thinkes all lost that goes from him, and all taken out of his stomacke, that goes into other mens bowels: hee will giue men a welcome for fashion sake, but all that eate of his meate, are a vexation vnto him; and these thoughts runne in his head while men sitte at his table: This cost I might haue spared: this would haue serued my familie all the weeke: I had rather haue their roome than their com­panie, that thus trouble and charge me. And so his heart is euer full of discontentednesse: Thus it is apparant, that many haue their hearts sinfullie affected, by meanes of their eye; as Gods children haue them holily affected.

Vers. 52. Mine enemie chased me sore.] By these simi­litudes here vsed, it appeares how fierce they were; and yet all was without cause, as the text witnesseth. Indeede, God saw in them matter that deserued correction, and affliction; but their aduersaries had no occasion offered, why they should behaue themselues so cruellie towards them.

Doct. 5. The innocēt molested. Frō which this doctrine maybe collected;That the more harmelesse men be, Psal. 35.12.13. &c. the more they shalbe molested. This wee see in Dauid: hee prayed and fasted, and mourned for his enemies; and yet they sought his woe and ruine. There­fore hee saith in one Psalme, the foundations must bee cast downe, Psal. 11.3.and what hath the righteous done? there was great preparation, and there must bee sore and mortall warres; they would sweepe all away, and not leaue a good man in the land: but, what hath the righteous done? There must bee a great execution; but where is the conuiction: that is iust nothing? Luk. 23.2. So they cryed against Christ; Away with him, away with him; crucifie him, crucifie him, &c. But what euill hath he done? (saies Pilate) Oh Pilate must know, that men so iust as they were, would neuer haue deliuered him into his hāds, except hee had beene a notorious offender; whereas in­deede, hee was a lambe without spot, and none iniquitie was found with him. Agreeable to this is the saying of [Page 25] Dauid, the wicked gnasheth his teeth against the righteous. Psal. 37.12 The more innocent and iust any one is, the more hee shalbe maligned and pursued. And this stands with reason:

Reason. 1 1 Because wicked men haue a quarrell against Gods image in the innocent, as Satan their captaine hath, and therefore will they be bitter against them.

This may be seene in Ieremie, Jer. 15.10. hee had done them no wrong, but brought vnto them the ministerie of saluati­on; and yet euery one curseth him, and cryeth out against him; and why? because God at that time shewed himselfe more cleerely in Ieremie, that in any other. Act. 7. Act. 22.22. The like vio­lence they shewed against Steuen and Paul, casting dust into the ayre, and crying out vpon them; that one would thinke 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 worke that they were set about? because they did helpe to raise vp the kingdome of Iesus Christ, and to race the kingdome of Satan more than o­thers? But for Iesus Christ, who was the ingrauen image of his father, they had a greater quarrell against him, than euer 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 furie, did all beset and compasse him about; their madnes was neuer so great against any as against him, because none was euer so good as hee.

2 An other reason may be, because there is a contrarie­tie betwixt the good and euill: though they be of the same countrey, of the same towne, of the same familie, yea of the same parents, yet are they not of the same world. For so saith our Sauiour Christ to his disciples; Iohn. 15.19 yee are not of this world, &c.

Esau and Iacob had the same parents, and were both to­gether in the same wombe; and yet they contend one with another. Rebecah their mother would faine know the cause of it; the Lord tells her the cause. Gē. 26.22.23. Two nations are in thy wombe; and two manner of people shalbee diuided out of thy bowels: &c: The one the seede of the serpent, the [Page 26]other the seede of the woman. There is not so great enmi­tie betweene a man and an adder, as there is betweene the righteous and the wicked: and therefore no faulkener nor hunter: no hawke nor hound are more desirous and greedie of the pray and game, than the outragious ene­mies of the church are of the destruction of Gods ser­uants; because they are possessed with the spirit of Satan, and violently ouercaried with hellish fiercenesse.

3 Thirdly, the carriage of Gods children doth disgrace them, and therefore they maligned them: because they ran not to the same excesse of ryot with them, 2. Pet. 4 4.therefore speake they euill of them. For impious persons reason thus: They goe to Gods house, I goe to the Ale-house: They carrie themselues soberly, I carry my selfe intemperately: They are esteemed, I am contemned: I know they like not of mee, as I doe not of them, and therefore what mischiefe I can doe them, they shalbe sure of it.

Ʋse 1 This point ministreth vnto vs,matter of instruction: that whosoeuer would walke in a godly course, should looke for troubles, and that sundry waies: yea and to haue his very life strucke at by such as are enemies to the Gospell of Christ: or if they cannot take away that, let him be sure his name shall pay for it, and be iniuriously and shameful­lie traduced. Whosoeuer resolues to liue godly in Christ Iesus, must looke for persecution. It is impossible that there should be so many fowlers and hunters, and not labor to catch somewhat.

Indeede they wilbee fauourable enough to grosse adul­terers, theeues, and other malefactors: and if any be more forward to punish and redresse such; Oh it is great cruel­tie: they deale hardly and seuerely: they would bee very loath that breed should be taken away.

But if they be religious persons that are to bee punish­ed, no torture is too great, no death too grieuous for them; therefore let those that are christians looke to it: they shall haue great men against them, Psal. 69.12. as Dauid had princes: They shall haue meane men against them, as he had drun­kards on the ale-house bench to make songs of him: There [Page 27]they will vtter their merchandise, false tales and vile re­ports.

Those that are further off wilbee against them, those that are neighbours, nay some that are of their owne fa­milie wilbee against them: no bands of ciuilitie, no bands of kindnes, no bands of nature will hold, where the bands of Christianitie are wanting.

Obiection. But if the case be so (will some say) were it not better to let religion alone,that one may keepe himselfe quiet with out such disturbance?

Answere. Nay, that will not bee a sufficient reason,nor a warran­table excuse: neither neede any bee so farre discouraged: For as Christ saith; in the world yee shall haue trouble: Joh. 16.33. So he promiseth, that in him wee shall haue peace and comfort: if there were a thousand worlds, and all against one of vs, yet one comfort of Christ is able to counteruaile all their oppositions.

If God giue vs assurance of a better life, what great matter is it if they depriue vs of this life? If wee see the Angels and Saints, and Christ Iesus, and the whole Trini­tie to bee with vs; what perill is it, if all leaud base sinfull men bee against vs? If God promise to make our names and persons glorious, what neede wee feare though they seeke to make vs ignominious? Not one haire of our head can fall without Gods prouidence: Wee are not in their power, though we be in their hands.

They may proceede so farre as to arraigne vs, conuict vs, and condemne vs; and yet (except God will) they shall not execute vs: though our naturall brethren and sisters and friends forsake vs, God will giue vs new brethren and sisters and friends, that shal bee more kind and faithfull vn­to vs, than euer they were,

But if men for feare of difficulties and dangers, will not aduenture vpon religion, are they sure to keepe themselues from troubles by that meanes? Nay, if am an will not suffer for a good cause; God can and will make him suffer for an ill cause. Achitophel would leaue Dauid, and take the [Page 28]stronger side, though the worser side: but was not that to his destruction? So Iudas, hee would turne from Christ to the Pharises: but did that bring him any peace? No, it ten­ded to his vtter confusion.

Vse. 2 This teacheth vs another lesson,that when we see men so hunted and pursued, wee doe not condemne them pre­sently and say, Surely these are bad fellowes: for otherwise they would neuer be so much maligned nor molested. But what shall wee thinke of Gods people here that were hun­ted and chased, and that for their liues; 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 enuied and wronged, and wee see no euident cause why it should bee so; therefore it is likelie they are good men and deale faithfullie.

Vers. 54. Then thought I, I am destroyed.] This was the case not onely of Ieremie, but of the rest of Gods seraunts in captiuitie, they were euen past hope for any recouerie.

Doct. 6. Outward afflictions vsually, ac­compained with inward tēptations. The doctrine that here may bee gathered is:That when troubles arise against our bodies and states, Satan labors to breed troubles in our soules: when there are fightings without, vsuallie there are terrors within. This is manifest in the Chapter that wee haue now in hand, vers. 17.18. VVhen they were farre from peace and prosperitie, then they conclude; their strength and hope is perished from the Lord. Hee had made them many gratious promises (they could not deny) but now they neuer expected the performance of them: all their hope was gone.

And this we see that Gods children haue still beene ex­ercised with great terrors and feares within, when they haue beene set vpon by grieuous trials without: the trueth whereof we see in Iob and in Ieremie, Iob. 3.3, &c Ier. 15.10. the violence of whose inward conflicts, made them to breake forth into maruei­lous great distempers.

Reason. And this stands with reason:for in those times Satan will be readie to perswade them.

If God loued you, hee would neuer let you bee in this [Page 29]estate: [...] as he dealt with [...] Sauiour If thou bee the Sonne of God, command that these [...] should haue said: Is this the God [...] all this while? See how hee deales with you [...] [...]ainely for­saken: if you will eate stones you may [...] prouision he makes none for you; and is it likelie then that you are the sonne of God? If you thinke you are so still, trust no more in him, but prouide for your selfe, and command that these stones bee made bread, that so you may haue reliefe that way.

Vse. 1 Since the case stands thus,let vs in time of prosperi­tie, arme our selues with strong reasons, whereby we may assure our hearts that the Lord is our God: and this will appeare to be no more than needefull, if we consider how Gods dearest seruants haue beene, and are put to it: and though they haue had a good measure of confidence, yet their grounds haue beene shaken, and they themselues much perplexed: God hath turned away his face from them, Psal. 30.and they haue beene troubled. Since (I say) the case stands thus, let vs get good euidence for our happie estate in Christ, and for our interest vnto eternall life. Let vs haue our hearts seasoned with true pietie; with the loue of Gods word; with the feare of his name; with zeale for his glo­rie, and the like vertues and graces of Gods holy spirit: and that before distresses come, that so in the euill day we may haue good assurance, of Gods vnvaluable and vn­changeable fauor in his sonne.

For if wee be slacke and negligent herein, and onelie hope well, and trust that God wil bee mercifull vnto vs, and accept of vs for his children, then when Satan, and affliction, and our flesh ioine together, and make an assault against vs, our hope will proue but a broken reede: wee shalbe tossed with euerie waue; yea sore perplexed and vt­terlie ouerwhelmed in the gulfe of distresse, if not of des­paire it selfe.

Therefore let men make sure worke before hand, espe­ciallie before death approch. For otherwise the diuell will [Page 30]tell them, that then it is too late to set vpon matters of godlines, as hee euer perswaded them before that it was too soone: then will hee bring before them all former rec­konings, and charge vpon them the iniquities of their youth; and if their grounds be not very good, their hearts will vtterly faile them, and then they are vndone for euer.

For if the Church of God make this wofull complaint, that their hope and strength were perished from the Lord: how shall wicked vnregenerate 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 mercie, but in iudgement; not that the diuell makes them beleeue so, but that indeede it is so. When God shall once begin to draw out his sword against them, where will they bee then? If Gods children doe feele such a heauie burden of it, doe not you thinke it will presse them downe to the gates of hell? When no friend shall stand by them, no shifts and inuentions of wit shal bee auaileable for them: when all mirth will be vncomfortable, and euerie thing frowne and looke heauily vpon them: God, and Satan, and sinne, and their owne consciences, beeing all vp in armes against them. When this (I say) comes vpon them, (as come it will sooner or later) which way can they turne them? and how can they shift off that heauie loade of Gods wrath and indignation, which will lie as a mountaine vpon their guiltie soules? though they haue beene full of boasting in the daies of their iolitie, and haue vaunted what a notable faith they haue, yet (as Zephanie saith) in that day the strong man shall cry bitterly. Zeph. 1.14.

Howsoeuer they imagine to put off these things, yet let them know that their strength wilbe found too weake, and their skill too small, to ward off the Lords blowes.

The thiefe that hath courage enough to rob and steale vpon the high-waies side, yet hath hee little enough when his poore executioner is to deale with him: euen so shall [Page 31]it bee with all wicked and proud men, when the time of their execution doth approach: their hearts shall faile them for the things that shall come vpon them, and continue vpon them for euermore.

Ʋse 2 2 Secondly,this doctrine offereth vnto the godly mat­ter of great consolation: albeit their case many times seeme vncomfortable, yet they must not iudge according to that which they see: for God many times laies such af­flictions vpon them, that their case is thought both by themselues and others to be desperate and vnrecouerable, and yet indeede it is happie and blessed. As it fared with Paul, who had the sentence of death past vpon him, 2. Cor. 4.11. and died dailie almost; so that when hee went out in the mor­ning, hee was in danger to be slaine ere he returned home againe: and yet God did vphold him, and made him hereby more confidently and comfortably to rest and re­lie vpon him.

So the good Prophets wife thought all help was gone: 2. Kings 4.1. &c. her husband was gone, her goods gone, her labor gone, her children like to be gone, and she had no meanes in the world to relieue her selfe; yet euen then when she was al­most past hope, God prouided a competent estate for her. So Hezekiah concludes that hee was gone, he should ne­uer goe to the temple any more: Jsa. 38.10. neuer see man more a­mong the inhabitants of the world: his webbe was cut off, &c. with many speeches to this effect: and yet wee reade how God restored him againe, and prolonged his life for many yeares.

Say then that one haue great discomforts in his soule; great breaches in his estate; grieuous and dangerous sick­nesse vpon his body, &c. yet here is his comfort, that God that raised vp others, can and will in due time raise vp him.

Obiect. Oh but my faith faileth me, and is it not said,according to your faith it shalbe vnto you?

Answer. True, if you haue no faith,you can looke for no mercie: but if you haue any faith at all, it shalbe with you according therevnto; but how farre beyond it, God tels [Page 32]you not, for hee doth for vs many times aboue that, that wee can aske or thinke.

But you imagine you haue no more faith, than you haue feeling, whereas it is farre otherwise: there may be much faith, and little feeling: faith may be strong, and yet strong­ly assaulted: comfort may be departed, and yet not vtter­lie lost: wee may feare wee are cut off, and yet not perish: for Gods strength and perfection, is seene in our weake­nesse and imperfection: though wee cannot beleeue, yet God is still faithfull: though children will not credit their parents, yet they will relieue their necessities, and so will God ours; albeit through weakenes of faith, wee cannot so fullie apprehend and apply his promises to our selues: He sees it is not maliciousnesse nor grosse infidelitie in vs; and therefore he will pitie vs, and beare with vs, rather than in seueritie proceede against vs.

YOu heard in the words immediatly go­ing before, The con­nexion. the wofull distresse that the children of God were driuen vnto: how they were cast into the dungeon, and stript of all outward and inward comforts.

Now here he shewes what remedie they vsed: they cast their burden vpon the Lord, and ho­ped for succour at his hands: and the reasons that mooue them so to doe, are set downe in the text to be two.

First, The diuision and mea­ning of the words. one is taken from their present behauiour towards God; which was, that they prayed and sighed, and cryed, vers. 55.56. And that they might bee so much the more regar­ded, they declare that it was not without cause, that they were so earnest with God: for they called vpon him out of the low dungeon: vers. 55. that is, out of great and grieuous affli­ction. And yet further mischiefe was intended, and their aduersaries did speake and plot all crueltie against them, vers. 60. Thou hast seene all their vengeance, and all their de­uices against me: 61. Thou hast heard their reproch, &c. And that this might appeare not to be a false imagination and conceite of their owne, he saith; Lord thou hast seene my wrong, &c. Thou hast seene all their rage, 59. 60. They are all euident and apparant before thee, how closely and couert­ly soeuer matters be caried in respect of men.

2 The second reason is drawne from Gods former goodnes, and gratious dealing towards them, Hee had heard them and drawne neere vnto them: he had considered of them and of their cause: and they knew hee was still as good as he was wont to be, and they vsed as good meanes as they were wont to doe; and therefore they conclude, that he that drew neere vnto them heretofore, would now doe the like againe; vers. 57.58. These considerations doe reuiue their spirits, and raise their hearts euen out of the pit of desperation. And thus much for the meaning and order of the words. Now let vs harken vnto such doctrines and instructions as are therein contained for our lear­ning.

Vers. 55. I called vpon thy name.] This is the speech of the whole Church, who by reason that they are members of one bodie, and temples of one spirit, are brought in spea­king throughout this whole booke, as if they were but one person. By [low dungeon] is meant desperate euils: they were as it were shut vp in a dungeon, where they had no hope of escaping: yet out of the depth of miserie and an­guish and horror, they called vpon the Lord. Whence na­turallie ariseth this doctrine.

Doct. 1. The faith­full can ne­uer be dri­Uen from prayer. That there is no distresse, no breaking and crushing, whatsoeuer, that shall hinder Gods people from praying vnto him. It may for a passion and a fit, cause them to bee at a stand, and bring them euen to their wits end, as it did these here; but they will recouer themselues and get heart againe: and though in their distempers they say God hath forsaken them (which is a wofull thing) yet they recall their words againe, and at length betake themselues to the right meanes of recouerie; which is, to make their griefes knowne vnto God, who is able to saue and readie to suc­cour those that seeke vnto him. This may bee euidentlie seene in Psal. 88. vers. 6. Psal. 88.6. where the man of God bemoneth his case, saying: Thou hast laid mee in the lowest pit, in dark­nesse, and in the deepe. Thine indignation lieth vpon mee, and thou hast vexed me with all the waues.

From which words, together with the rest in that Psalme, wee may gather, that hee was in wonderfull fore perplexi­tie. Now in this extremitie what doth hee? O Lord God of my saluation (saith he) I cry day and night before thee; as if hee should haue said: Though thou hast cut off mee, yet I call vpon thee: and though thy hand lie heauie vpon mee, yet I pray still. Isaiah 38.1.21. 2. Kings. 20.1. So Hezekiah was smitten (as it seemes) with the plague, and that vnto death: and was in such ex­tremitie, That hee chattered like a crane or a swallow; and mourned like a doue: and concluded, that hee should goe to the gates af the graue, and bee depriued of the residue of his yeares: His case in appearance was desperate, so that it was as hard to recouer him, as to make the sunne in the firma­ment to goe backward: yet hee set vpon the matter by prayer, and obtained his desire; insomuch that fifteene yeeres were added to his daies, so that no man in the world had euer such a lease of his life as hee had. So Ionah when hee fled from the presence of the Lord, and was therefore cast into the Sea and swallowed vp of the whale: beeing in a low dungeon, where hee had neither sunne­light nor candle-light: yet hee doth not thinke his case re­medilesse, (as indeede it was not) but hee cryed in his afflic­tion [Page 36]vnto the Lord,Ionah. 2.1.2and hee heard him: Out of the bellie of hell did hee crie, and God heard his voice: and then as sinne and passion had brought him into danger, so repentance and prayer did helpe him out of it.

Yea the Lord Iesus Christ, when the burden of our sins and of his fathers wrath for the same was so grieuous, that it made his soule heauie vnto the death, and pressed bloud out of his vaines: Luke 22.42 44. Heb. 5. yet the more horror hee was in, the more feruently hee prayed vnto his father.

Reason. 1 And the reason why Christians cannot by any distresse be driuen from prayer,is:

1 Because hee that is once Gods child, is euer so: and euery child of God, Rom. 8.26. hath the spirit of prayer, which will alwaies stirre vs vp, to make requests with sighs and grones that cannot bee expressed.

If those that cast Gods seruants in prison, could with­all pull Gods spirit out of their hearts, then they had done somewhat to the purpose: but they may as well plucke the sunne out of the firmament, as the holy Ghost out of their soules. And therefore they can neuer bring them so low, but they can cast their eyes vp towards heauen, and make their complaint vnto their God. And if he be with them in prison, as hee was with Ioseph, their restraint shall be farre more pleasant than their aduersaries libertie: and they shalbe able with Paul and Silas to sing Psalmes at midnight through ioy and gladnes. Act. 6.25.

2 Secondly, Gods children haue faith in their hearts, and the nature of faith is to beare downe all before it, and to breake thorow al manner of lets and hindrances. There­fore Gods seruants hold vp their heads, because their faith ouercomes the world: Joh. 5.4. And therefore wicked hypocrites faint, because the world ouercomes them. When Gods child goes vnto the dungeon, faith goes with him; and then hee will neuer giue ouer praying, but bee more fer­uent in praying.

And this is certaine, that in worldly helpes, the deeper distresses wee bee in, the least comfort they will affoord [Page 37]vs: so spirituall helps, the greater extremities we be in, the more comfort will they minister vnto vs. When wee are helplesse and hopelesse, then faith workes wonders, and neuer shews forth it selfe so mightilie and powerfullie as when it workes alone. Beautie, and wealth, and strength, and other outward things of the same kinde, when mise­ries lie heauie vpon vs, and wee beginne to cast an eye to them, expecting some reliefe and comfort from them; will deale with vs, as the high Priests did with Iudas: When all went well with him, they made shew of fauor and friend­ship towards him: but when in the horror and anguish of his soule hee makes his mone vnto them, crying out that he had sinned, betraying innocent bloud; they sent him away with a cutted and vncomfortable answere: VVhat is that to vs? (say they) Such cold comfort shall we receiue from a­ny earthly supports and props whereon we rest and stay our hearts: when we haue most neede of them, they will stand vs least in stead. So that wee may truely say of them, as Iob did of his friends; miserable comforters are yee all. But as for those that liue by faith in Christ Iesus, they are vnder­laide with better props than the world can afford: for when they haue none other to deliuer them, they can deli­uer themselues by prayer, and by calling vpon Gods name out of the lowest dungeon.

Ʋse 1 First,this may serue to shew vs the difference betwixt the wicked and the godly, in times of outward or inward af­fliction, when they drinke 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 hee can meete with no worldly helpe, and what course will he take? You shall see that either he will blaspheme God, and bite his tongue for madnes, as they that are spoken of, Reuel. 18. Or else hee will grow desperate, and make away with himselfe, as Iudas and Achitophel and other monsters haue done. But let a godlie man bee laid fast in the same dungeon, Act. 16.25. hee wilbe full of ioy, when the other is full of desperate griefe, and sing Psalmes and powre forth many holy prayers, in [Page 38]stead of the others imprecations, and blasphemous spee­ches. Peter and Iudas had both dealt vnfaithfully (though in a farre different degree and manner) with their Lord and master, and were both in the dungeon euen in great per­plexitie; but Peter goes out, confesseh this fault, weeps bit­terlie, and gaines exceedingly by it. Iudas on the other side sorroweth desperately, and speedily dispatcheth himselfe. Whereby doth manifestly appeare the different cariage of the faithfull and of infidels, when they are both ouerbur­dened with sorrowes and miseries.

Vse 2 This is for singular comfort vnto Gods people,in that no crosse 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 holie teares, and sanctified by many holie requests. If they can waite till their haruest come; such a seede time must needs bring them a plentifull and blessed croppe of comfort.

Obiection. Oh,but what if the pestilence should enter into the fa­milie, and the house should be shut vp, that no body could come to me? Answere. What of that? The question now wilbe, whe­ther you be a hypocrite or a Christian? If you bee sure that you are no hypocrite, then though no bodie come vnto you, yet God will come vnto you: and though you can­not goe to your friends, yet you may goe to God, and that will serue the turne well enough; the spirit of prayer will neuer faile you: Rom. 8. and if you can make your requests knowne vnto the Lord, he will cause all to worke together for the best, and giue an happie issue, either by life or death, vnto all your distractions, doubts and feares.

Vers. 55. I called vpon thy name.] This was it that stirred them vp to prayer, euen the knowledge of Gods name; his maiestie is so glorious, that it would make them flie from him: and his essence is so incomprehensible, that it is a light that none can haue accesse vnto, and a huge sea that will drowne such as will aduenture to wade into it: but the knowledge of Gods sufficiencie to helpe, and of his mer­cie [Page 39]and free fauor, whereby hee is readie to helpe; and the like is it that incourageth them to come before the Lord. Which affordeth this doctrine:

Doct. 2. The right vnderstan­ding of Gods name, very helpfull in prayer. That the name of God is the onelie cause that brings Christians into Gods presence, and makes them to call vp­on his name with strong cries, and comfortable requests. This is euident, Psal. 9.10. where the Prophet sheweth, how they come to seeke vnto God: They that know thy name will trust in thee, for thou neuer failest them that feeke thee. How come they to seeke God? They first trust in God. And how come they to trust in God? By the knowledge of Gods name: which till men doe know, they can neuer trust in God, nor seeke to God. Therefore it is said in the songs of Salomon: Thy name is an ointment powred forth: Cant. 1.2. like vnto that ointment mentioned in the Gospell, which filled all the house with the odour of it. No ointment can so delight the naturall sense, as the name of God doth the hearts of the faithfull; in which regard it is added in that place, Therefore the virgins loue thee: That is such as do not goe a whoring after fleshly lusts, and after the vanities of the world. They must needs loue Christ, because they know that there is no euill; but in this name they shall haue a medicine against it. No doubt, but there they shall finde a resolution for it: no good thing, but there they may get a certaintie of obtaining it. This name of God is notably and comfortably set downe: Exod. 34.6. and Isa. 9.6.

In Exodus thus: The Lord, the Lord, strong, mercifull, The name of God.and gratious, &c.

1. Jehouah. The first thing that wee may for our comfort here con­sider of, is the word Iehouah: signifying the essence of God, and his absolute perfection in all his attributes, and shewing his constancie in all his properties that follow, as hauing his beeing in and of himselfe; so that this preuents an obiection, concerning all that which followes. For one might say, God indeede hath shewed himselfe strong, mer­cifull and gratious, &c. But what is that to vs now? Why he is Iehouah, the same for euer: and therefore looke what he [Page 40]hath beene in the daies of olde, you may bee assured [...]ee will be the same still. But because this part of Gods name is handled else where; it shal be needelesse at large to intreat of it in this place.See Mr. Dods expo­sition of the Command. the preface thereof. I am Ieho­uah.

2. Strong. 2 The second thing to bee considered is, the strength of God, the Lord, the Lord strong, &c. Whence wee are to learne, that all power is in him, and from him, and for him. And in like manner, is Christ called the mightie God: Thereby implying not onelie that hee is mightie in his owne nature, but that hee hath his might to vse for our saluation, and our enemies destruction: and that hee doth and will vse it to that purpose.Isa. 9.6.

In which regard it is said in that place; that hee is giuen to vs. Reuel. 1.13.15. And in the first of the Reuelation, hee is said to walke in the middest of the seuen golden Candlesticks: that is, in the midst of his Church, and to haue feete of burning brasse: Not onely to tread downe all inward and outward enemies, but to consume them when they are downe: for in that respect are his feete said not onely to bee of brasse, but of burning brasse.

Ill weedes when they are cut vp, if the rootes be left be­hinde, will quickly spring vp againe: therefore will Christ burne vp roote and branch, that there may be no feare nor danger of their second growth.

So that if we knew this part of Gods name, to wit, his al­sufficient power, what affliction or triall should make vs faint?

The least temptation or affliction, Rom. 4.19.20.21. if God support vs not in it, will bee too strong for vs: the greatest, yea all rushing at once vpon vs, if this mightie God bee on our side, shall not he be able to hurt vs or daunt vs.

This was it that confirmed Abrahams faith; as the A­postle Paul witnesseth. Though Sarahs wombe were dead, hee knew God was not dead, but that he was able to giue him a sonne of her: And that that God who shall at length raise vs out of the dead graue, could and would raise him vp a sonne out of her dead wombe.

And so Moses, Exod. 16. & 17. when hee had sixe hundred thousand and vpward, to prouide for in the wildernes, where he had neither bread not drinke for them; yet hee trusted and reli­ed on God, who could bring water out of the flint, as well as out of the riuer: and bread out of the clouds, as well as out of the barne. Canaan hee knew could not maintaine them, without Gods blessing, and with it the barren wil­dernes could.

So Jonathan when hee went against a great manie thou­sand Philistimes, 1. Sam. 14.6 he knew Gods name to be [Mightie] For hee flood resolued of this; that God could deliuer with few, as well as with many. And yet Asa went further: for when hee had a very huge armie comming against him, and no equal forces in any proportion to withstand them, hee notwith­standing comes confidently to God for helpe, assuring himselfe, that God could saue and deliuer with none, 2 Chron. 14.11.as well as with many.

And so may it as truelie bee said, that God can helpe by fewe friends as well as by many: yea, without all friends and meanes, as if wee had all that the world could afford vs.

Obiestion. Oh but my miserie is desperate!

Answere. Neuer say so: What if you be in the low dungeon?Was not Ionah so? And yet hee prayed and was helped: there­fore neuer be dismayed: Your troubles are great, but your God is greater and mightier to helpe you out of them, than they are to holde you fast still. The Lord hath made the heauens and the earth, by his worde, and that drow­ned the whole world in his displeasure. This mighty Lord, I say, rides vpon the heauens (as it is Deut. 33.) full of ma­iestie, and full of abilitie to deliuer you; and to set you free from the strongest bonds of affliction.

3. Merciful. 3 The third thing in Gods name is, that hee is mercifull. Which worde signifieth, that God hath such bowels of compassion towards his seruants, as a mother hath to­wards the child of her wombe. There neede not many ex­hortations, much lesse an eloquent oration to a mother, to [Page 42]stirre her vp to succor, and relieue her child, when it stands in neede of her helpe: and yet put all the kindnesse of all the men and women in the world together, and it wil come but to a drop, in comparison of that sea of mercie that is in our mercifull God.

Obiect. And this propertie is well ioyned with the former:for a poore afflicted soule hearing of Gods power might say: I know God is powerfull, but what is that to me? perchance hee may vse his power to my ouerthrow.

Answer. Nay (saies he) God is as mercifull as hee is powerfull,why then should any bee discouraged by miserie; sith that is the verie obiect of mercie? Whence it is that this argu­ment is often vsed in the scripture: Psal. 6.2.3. Ps. 86.1.2. Lord helpe mee, for I am sore troubled: Lord saue mee, for I am poore and needie.

And this mercie of God wee may more cleerely see in the Father of the prodigall sonne, Luke 15. who perceiuing his lost child comming towards him, hee runnes towards his sonne, and falls on his necke and kisseth him, giuing him all kinde entertainment that might bee: his verie miserie was a sufficient motiue to worke vpon his fathers heart: neither doth hee at all vpbraide him with his former leaud behauiour. Now if any earthly father can bee and ought to be thus mercifull, how much more will our heauenly father, especiallie since that hee loueth vs better than any earthly father can loue his children? and shews forth his loue vpon euery occasion as the Prophet Hoseah testifieth, saying; Hosea 14.4. In thee the fatherlesse findeth mercie.

Obiection. Oh but I am worthy of no mercie.

4. Gratious. Answer.What of that? Gods name is also gracious] That is, louing and shewing mercie without any merit: he will not tarrie till wee deserue it, but will freely shew forth his goodnes towards vs. Doe not wee giue foode and raiment to little children that hang on the breasts? If parents should stay till they deserue it, they would neuer grow to bee men and women. Therefore it is said of A­braham, Rem. 4.5. that hee beleeued in him that iustifieth the sinner. Noting thereby, that sinne cannot hinder Gods fauor from [Page 43]offenders, but that through faith they shalbe iustified, and made innocent in Gods account, as if they had neuer offended at all.

Let vs not then when wee are in distresse, be discoura­ged, by reason of our corruptions, but goe to the Lord who wil shew himselfe gratious notwithstanding them all.

Obiection. Oh but what comfort can I sinfull wretch haue,to goe to so holy a God?

Answer. Why doe you not know his name? He is a gratious God:and when wee can finde no matter of worthinesse in our selues, he can finde matter enough in his owne nature and in his sonnes merits. If wee could finde any desart in our selues, or our workes, God should lose his name of bee­ing gratious.

Obiection. But alas, I haue prouoked him,and iustly drawne his hand vpon mee by mine owne sinnes.

5. Slovv to anger. What if you haue, hee is slow to anger. That is, long ere hee be prouoked, and when hee is prouoked, easie to bee appeased. Wee can no sooner fall out with our sinnes, but hee falls in with vs. An earthly father will not take euerie aduantage against his child; and when the child is grieued for a great fault, will not good parents be easilie satisfied? And why should wee thinke God harder than our selues? At least let vs make him as good as our selues, and be assu­red that when wee haue kindled his wrath against vs, one teare of true repentance will quench all the flame thereof, and draw downe his pitie and compassion vpon vs. To this Dauid giueth testimonie, saying: Ps. 103.8.9. The Lord is slow to an­ger, and of great kindnesse: he will not alwaies chide, nor keepe his anger for euer. And this hee himselfe found by experi­ence. For when he, beeing a King, and that of Gods owne choise, set ouer his owne people, and withall a holy Pro­phet: in both which respects, hee was to bee a patterne of all godlines and righteousnesse vnto others: when hee (I say) after many mercies receiued, had grieuously prouoked the Lord, insomuch as hee was angrie with him: 2. Sam. 11.27. and then did not repent for his sinne, but lay in it, and added diuers [Page 44]other hainous offences vnto it, yet after all this God doth not reiect him, but sends his Prophet Nathan vnto him, 2. Sam. 12.13 and is more readie to offer him pardon than hee is to aske it, and when hee did but beginne to make con­fession of his sinne, God tells him forthwith, that hee had put away his sinne.

And this wonderfull readinesse in God to bee appeased towards penitent sinners, the Prophet Isaiah maketh men­tion of; bringing in God himselfe, speaking in this man­ner: Isa. 57.16. I will not contend for euer, neither will I be alwaies wroth: For the spirit should faile before mee, and I haue made the breath. Where wee see, that as Psal 103. there is a reason drawne from Gods nature why, hee cannot deale rigorou­sly with vs; namely because hee pities vs, as a father doth his child: So here there is a reason brought from our nature, why hee cannot be ouer-seuere, to wit, that then the spirit would faile before him: and those whom hee hath made and redeemed, would perish and bee vtterly consumed. Men were not able to beare the continuance and grieuousnesse of his hand, but would sinke vnder their burden, and so should be a greater loser than they, in that he should lose them, whom hee hath so long and so intirely loued, for whom hee hath so deerely paide: and therefore hee saith, that hee will not contend for euer, &c.

Obiection, But some might say,it is true indeede, there is no fault on Gods part: if I could fit my selfe to seeke for mercie, and to receiue mercie, as I ought to doe. But alas, I come farre short euery way: my prayers are fewe and weake: my memorie is fraile and slipperie, I cannot conceiue nor ca­rie away the Sermon, nor profit by the Sacrament, and o­ther of Gods ordinances.

Answere. What of all this?You must remember that God is abun­dant in kindnesse,Abundant in kindnesse.hee will not breake the bruised reede, nor quench the smoking flax. It is the propertie of kindnesse to take small things in good worth, to passe by infirmities, and to bee easie to bee intreated. And this is euident in earthly parents: for they will accept of verie small matters [Page 45]at the hands of their children, that would doe better if they could: how much more will God, who is the author of all kindnesse both in men and beasts? Psal. 103. who knoweth whereof wee are made, and remembreth that wee are but dust.

Indeede, if wee liue in presumptuous sinnes, and bee proud and stomackfull, and will not stoupe vnder Gods hand, then Gods greatest kindnesse is to scourge vs, vntill hee bring vs home to himselfe. But if wee be once pure and humble in heart, though wee cannot attaine to that measure of sanctification as others haue, nor powre out our soule in prayer as wee should, and as wee would, yet God will take all in good part. Hee that will reward a cup of cold water, hee will reward a cold prayer. God lookes not for perfection from poore weake creatures, that are full of imperfection.

Obiection. But how shall I know that this kindnesss of God shalbee performed vnto me,seeing that I haue prayed and waited long, and yet am neuer the neerer?

Answere. Because (as it followes in the next place) God is abun­dant in truth as well as in kindnesse. 7 Abundant in truth. As hee neuer threatens any thing, but he executes it: so hee neuer promiseth any thing, but hee performes it. Neuer any yet could charge him with breach of promise. He hath said, Psal. 34.9.10. Psal. 50.15. that those that feare him, shall want nothing that is good: Call vpon me in the day of trouble, and I will deliuer thee, &c. And the like, who euer did so, and found not according to his expectation? If then none haue euer failed of his hope, why should not we rest vpon 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 staies are taken away, beginne to thinke with themselues, what shall wee doe now? What will become of vs? Wee see all is gone: But is Gods truth gone? Hath not hee promised to prouide for vs when we are poore, as wel as when we are rich? When we are in sick­nesse, as well as when we are in health? Hath not he said: I [Page 46]will not leaue thee nor forsake thee? Heb. 13. [...]. Did not hee prouide for vs in our infancie? And why should not wee trust in him as well in our age? Oh, then we had good friends to looke vnto vs. And who raised vp those friends? Cannot God, that inclines the hearts of some to pitie vs then, draw others hearts to haue compassion on vs hereafter?

Oh, but I know no friends that will shew me that fauor? Neither did you in your infancie, and yet God did pro­uide some, and that without your intreatie. How much more will hee doe it vpon your faithfull prayers? Or els (which is best of all) take you to himselfe, where you shall stand in no more neede of friends and helpers.

But because wee are much led by example, 8 Reseruing kindnes for thousands. and looke how God hath dealt with others: therefore hee addeth next, [reseruing mercie for thousands] Giuing vs to vnder­stand thereby, that hee hath flouds of mercie for all that stand in neede thereof. Neuer any went to God for mer­cie, but hee found mercie; if hee sought in faith, as God bids him.

With earthly Kings, hee that comes not first speeds worst: but it is not so with the King of heauen: hee hath sufficient for those that come to him last, as well as for those that come to him first. Wee see this in a creature of God, euen in the sunne, which communicates his light to all, though they bee neuer so many, as well as if they were but a fewe. And what shall wee thinke of God the Creator of the same; cannot he comfort many thousands as well as one person, and yet his store not bee lessened a whit? Yes surely, there are many thousands in heauen, that were once as bad as wee are, and yet now they are in a Pa­radise of rest, out of the reach of all sinne and sorrow. And who would not come to such a Physition, as hath wrought a perfect cure of so many, and that of free cost, and neuer suffered any one to miscarie that was willing to be his patient?

Men would lie at the poole of Bethesda many yeares, ex­pecting to bee healed: Ioh. [...]. wee neede not lie so long at the [Page 47]gate of heauen, for the curing of our soules, but wee are sure to be perfectly helped, when wee are truely humbled and fitted for helpe.

Obiect. But my miseries doe not trouble mee so much as my sinnes,which are many and grieuous and of long conti­nuance.

Ansvver. For answere to that hee faith,that God forgiueth iniqui­tie, transgression, and sinne.] 9 Forgiuing iniquitie. And if he should not shew him­selfe to bee such a God towards the militant Church, hee should lose his name and his people at once: but hee par­dons all these kinds of sinne. Iniquitie] That is, originall sinne, and the peruersenesse of our nature, that cleaues so fast vnto vs: Transgression:] That is, sinnes of rebellion and presumption: And Sinne:] That is, sinnes of custome, and such as are growne to a habit. If any one be wearie of this burden, God will giue him a speedie dispatch. This a man may boldly claime at Gods hand, and intreat him to bee God: for that hee could not bee, vnlesse hee should per­forme this for vs.

This is also the name of his sonne, who is called Iesus, Math. 1.21.because hee doth saue his people from their sinnes. Therefore let vs take the accusation and humiliation for sinne vpon vs, and pray to God to pardon vs according to his name: and then God will take away the guilt and punishment of sinne it selfe from vs, and be fullie pacified towards vs.

Obiect. But yet there might arise an other obiection (as vnbe­liefe is full of them) which is this:for all that hath beene spoken of Gods goodnesse towards his chosen, yet wee see wicked men prosper and hold vp the head: and Gods children sinke and are trampled vnder foote. And then there comes muttering and repining thoughts, that God doth not gouerne the world righteously: Magistrates looke not to their dutie well: That those that are men of place and authoritie, haue not courage for the truth, and so the righteous are wronged, and the Church ouer-runne by the vngodly of the world.

Ansvver. Nay (saith Moses) hee holds not the wicked innocent] let [Page 48]them take their swinge, Not holding the wicked innocent. Nahum 1.2.3. and make hauocke for a time: God may spare them long, yet will visit them at the last. Accor­ding to that of Nahum: God is iealous, and the Lord reuen­geth: The Lord reuengeth, euen the Lord of anger, the Lord will take vengeance on his aduersaries, and he reserueth wrath for his enemies. The Lord is slow to anger, but hee is great in power, and will not surely cleere the wicked, &c. For as Habak­kuk saith, Hab. 1.12. hee hath ordained them for iudgement, and establi­shed them for correction.

Obiect. Yet wee see they goe to their graues in peace,and are not in trouble like other men. Psal. 73.5.

Answer. Say they doe:yet God will meete with them in their children, and punish their sinnes in their posteritie: as it is said in the text, 11. Visiting. Visiting the iniquities of the parents vpon their children, and vpon their childrens children, vnto the third and fourth generation. They shall tast of the bitter cup of Gods wrath here, as their fathers doe in hell. Obiect. Oh, but who shall doe this? There is none to curbe them! Yes God himselfe will doe it: Answer. hee will visit them for their sinnes.

Here wee see what a number of temptations are swept away, by the right vnderstanding and applying of the name of God.

Now for that other place, Isaiah 9.6. Christ is there said to bee a counseller, Christ a counseller.the prince of peace, &c. Such a counseller as is alwaies at hand to aduise vs: for hee walkes in the mids of vs. Such a one as is furnished with wisedome suffi­cient to counsell vs: Reuel. 1. for hee is the ancient of daies, and the verie wisedome of the father. Such a one as will giue vs his aduice freely. And lastly such a one as can and will make his counsell effectuall, for hee is the mighty God, and can do what hee will. Therefore what should a Christian trouble himselfe? Hath hee craftie enemies? Goe to Christ for di­rection, whose wisedome is infinitely beyond their poli­cie. Hath hee strong enemies? Goe 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 haue recourse to this name of God, and there he [Page 49]shall finde a remedie for all; which beeing so many waies profitable and helpfull to a Christian, that must needes follow, which was at first set downe, to wit, that the know­ledge of the name of God, is a most effectuall meanes to draw vs vnto feruent and faithfull prayer.

Vse 1 This therefore serues first to confute ignorant persons,and to shew that their prayers are but the exercising of their tongues, and of their lips; because they are not ac­quainted with Gods name: and thence it is that they giue ouer praying in time of miserie. When they haue money and friends, health and strength and the like, Psal. 30. they beginne to thinke and speake with Dauid: That their mount is so strong, that they shall neuer be cast downe: and conclude with the rich man in the Gospell, that they haue riches laid vp for many yeares, and therefore bid their soules take their rest. But what saith God, thou foole, &c. These are ignorant fooles indeede: Psal. 62. for doe they not know that power belongs vnto God? Is it not his name to bee called the mightie God? Riches haue no power at all in them, they cannot make a man liue one houre longer or happier.

When Dauid boasted of his subiects and souldiers, and of the arme of flesh that hee had gotten, what became of it? God withdrew his face a little, and his sonne and sub­iects and all were against him. And as riches haue no pow­er in them, so neither doe they procure any iot of kindnes: for kindnesse belongs vnto God: Psal. [...]. it is his name to be abundant in kindnesse: And therefore wee must goe to him for these things, and not to the world: and it is Gods mercie that men should sometimes deceiue vs, that so we might learne to trust in God, and to seeke to God for these things, and not so much vnto outward meanes. Carnall men in their prosperitie will bragge, that they can call vpon God as well as the best of them. But this is sure, if Gods name be not as an ointment powred out and spread vpon their hearts, in time of distresse, they will seeke vnto any rather than vnto God. And thence it is, that when outward things faile them, they are altogether hartlesse, and comfortlesse: [Page 50]They complaine that they want many things, and so they doe indeede: but all is for that they want the knowledge of Gods name: which whosoeuer knows, he will not di­strust God though hee haue no meanes: nor trust in them, though they haue all meanes.

Ʋse 2 Secondly,this is for instruction: if we would haue com­fortable hearing in heauen, in all our wants and miseries, wee must labor to know Gods name, as it is reuealed in his worde, that so wee may bee able to reioyce in all di­stresses, and to quiet our hearts in all distempers. And when we find more than ordinarie discomforts, let vs take occasion thereby to condemne our selues for our igno­rance of Gods name.

Many that are accounted wise men, are too much cast downe in the time of miserie, which is an euident signe that how excellent so euer they be for worldly policie, yet they want this heauenly wisedome. For if they were acquain­ted with Gods name, they should be able comfortably to powre out their hearts before God, knowing that the Lord which created all things of nothing, is able to saue without meanes, and against meanes.

Vse 3 Thirdly,this is for fingular consolation to those that by many wofull miseries, and sore temptations, haue gotten some experimentall knowledge of Gods name: not a ver­ball, but a working knowledge. They haue felt his power, and tasted of his mercie, and grace, and kindnesse, &c. Such haue enough, yea more than all the world to stay vpon: As Salomon saith; Pro. 18.10. the name of the Lord is a strong tower, the righteous runneth vnto it, and is exalted. Here is a refuge and a hiding place for all iust men, and for none els.

Others may make a kinde of offer, to goe towards that Tower: but if they faile in righteousnesse, they will bee so farre from running, that they will goe limping, nay, halt downe right, and neuer come thither: but all that are vp­right in heart, may haue free accesse, and sufficient shelter when they come thither, not onelie from the inuasions of men, but from the wrath of God, and from the stroakes of [Page 51]God, as the pestilence or the like: yea, from the furie of Sa­tan, and from the assaults of sinne.

All other towers are but poore weake cotages. Let men dwell where they will, whither can they goe, but death wil finde them out? They may flie from the Plague, but God will pursue them: for he is not an archer that hath but one arrow, or such arrowes onelie, as will reach those that are neere: but though they should runne to the end of the world, hee is able to shoote at them, and the arrowes of his vengeance will finde 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 reede, and all meanes of no force in themselues. If wee onelie vse them in obe­dience, they will bee as a staffe to leane vpon: if wee rest on them, they will be as a broken staffe that will deceiue vs, and giue vs a fall.

Vers. 56. Thou hast heard my voice, stop not thine eares. 57. Thou drewest neere, &c. Whence this doctrine ariseth:

Doct. 3 That Gods children in their prayers and seruices,doe marke and know how they speed: VVe must obserue how we speed in religious exercises. so that they cannot on­lie say, I thanke God, at such and such a time I prayed, but O Lord thou diddest then heare my voice, then diddest thou draw neere vnto mee: at such a time I was put to it, and thou deliueredst mee out of great danger. This wee see in the spouse, who when her beloued was departed from her, saith, In my bed night by night I sought him, Cant. 3.1.2.whom my soule loueth, and found him not. Shee had not that ioy and re­freshing, as she was wont to haue, from the vse of the pri­uate meanes, and shee knew it, and obserued it full well. Then she went abroad, and there found as little successe. Afterwards shee comes to conferre with Gods Ministers how she might recouer her loue to Christ, and the feeling of Christs loue vnto her, and yet there shee had not that full successe, as she expected. Then she goes a little further, that is, (as was before shewed) waits patiently vpon God, and then she found him whom her soule loued, and tooke hold of him; that is, faster hold then euer she had done before. She [Page 52]had paid so dearely for her negligence, that she would be warie how she failed in her dutie any more. So that when she sped well or ill, she knew how it went with her. This point is further proued vnto vs out of another verse of this Chapter of the Lamentation, Lament. 3.8 where these words are vsed: VVhen I cry and shoute, hee shutteth out my prayer: Not but that God tooke notice of it, and had a time to reward it: but for the present he gaue them no answere.

They had hard hearts, and God saw that one crie and shoute would not be sufficient to mollifie and soften them: and therefore he lets them pray and cry againe and againe, and yet still they had the repulse, and they obserued to their great griefe. Psal. 66.18.19. Answerable to this, is that in the Psalme, where Dauid saith, If I regard wickednesse in my heart, the Lord will not heare me: But God hath heard me, and considered the voice of my prayer.

Reason. And there is reason why as they did marke how they sped,so should wee also.

For vnlesse wee doe so, it is impossible that wee should euer bee thankfull for that wee receiue, or lay vp any store of comfort against the time to come. If wee speed ill, wee shall goe away without any care or studie to grow better: if wee speed well, wee shall depart without any desire of glorifying God, or of confirming our hearts for after­wards.

Whereas diligent obseruation how God deales with vs, would worke in vs great experience, both for our humilia­tion and consolation.

For sometimes Gods seruants haue a comfortable an­swere to their sutes, and then they come away as fresh, and nimble, and ioyfull, as if their hearts had beene made glad by sweet and pleasant wine. Ps. 109.15. At another time, they come limping, and fainting away, as if they had beene strucke on the head. So for the Sermon, now and then they de­part from it, as from some notable feast, so merrie and comfortable, as if they had made the best bargaine that euer they did in their liues: at some other times they come [Page 53]out of the church hanging downe their heads and full of pensiuenesse, as if they had receiued the sentence of death. What is the cause hereof? Profane persons thinke they are the melancholiest, and vnconstantest people in the world. But will not they themselues looke heauilie on the mat­ter, when they are crossed in things that are most deere vn­to them? And why then should they blame Gods seruants, if they be sometimes merrie, and sometimes heauie, ac­cording as they are crossed or comforted in the worde of life, which is more deare vnto them, then all the treasures of the earth? Howsoeuer they may charge them to be vn­constant, yet indeede they themselues are more vncon­stant: For let them haue to deale with some great Iudge, a­bout matters of their estate, and let them be told this day, that they are likely to haue good and fauourable hearing: that the Iudge likes well of them, and of their cause; how ioyfull and iocund will they be? How will they talke of it, and in a sort boast of it? But let them come to the Iudge themselues the next day, and let him frowne vpon them, and tell them: I vnderstand you are a leaud fellow: I know your practises well inough: looke to your selfe and ac­quite 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 looke heauie and sad, as if they were halfe dead? And if one should aske them: why are you so variable? They would wonder why he should make such a question. Haue wee not iust cause to bee cast downe (would they say) when the Iudge that gaue mee such good hopes before, doth now looke and speake so wrathfullie a­gainst mee? And wherefore then will you finde fault with Gods seruants, who deale with the King and Iudge of hea­uen and earth, in the matter of their saluation: whose fauor they esteeme more than all things in the world: and whose displeasure they feare more then all the mens in the world: yea then death it selfe? Why (I say) doe you finde fault with them, if their comforts ebbe and flow, as matters goe better or worse betwixt God and them?

Vse 1 This is for cōfutation of carnall hearers,who are affected at all times alike. They haue heard many hundred sermons, but they were neuer more comforted at one, than at ano­ther. They are none of these changelings, but the same men still. But let such know, that hee that doth neuer feele himselfe sicke, it is greatly to bee doubted hee is quite dead. Rom. 7. Paul was once aliue, before the Law came, and so are all vnregenerate men in their owne conceite: they can heare the word without feare and trembling (they thanke God) and bee neuer troubled in their consciences as some are. Doe you thanke God for this senslesnesse? Nay, doe not so, for that is a shamefull taking of his name in vaine: but rather repent before God, and craue pardon for the same. For they that feare least, are the most hard-hearted people of all other, and they neuer succeed well.

The like may be said of them who are alwaies alike af­fected in prayer: Pro. 28.13. they neuer yet knew what a faithfull pray­er meanes.

Ʋse 2 Secondly,this is for comfort to those that see how they thriue, and marke 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 bee assured that God loues them; and so be thankefull for his mercie, and confident thereof for afterwards: If they goe away without an answere, and without comfort (as many times the Saints of God doe) they shall gaine a greater measure of humilitie, and bee more broken hearted: and though they cannot end with thanksgiuing, yet they may end with the prayer of the Publican; Lord be mercifull vnto mee a sinner.

And there is as great gaine by humiliation at some­times, as by consolation and sweet feelings at other times. For if wee should haue alwaies a present answere, wee should grow secure, and contemne 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 vs: therefore God will not suffer vs alwaies to haue present hearing.

Question. What is the difference then (may some man say) be­tweene the regenerate and vnregenerate?sith both of them pray, and neither of them haue hearing.

Ansvver. Here is the difference,that the one sort are not dead as the other are. He that feeles an ague or any other disease, and is vexed and pained with it, any simple bodie will say, surely such a one is aliue: and so it may be concluded of e­uerie Christian that is troubled in his soule, that his pray­ers finde no better accesse vnto Gods throne: it is sure such a one hath the life of grace in him, which is an euerlast­ing life.

But as for wicked men that neuer feele their sicknesse, but grow to comparisons, that they can pray as well as the best of them: they are dead in sinne, and without repen­tance shall perish in their sinnes.

Doct. 4 Vers. 56. Thou hast heard my voice, therefore stop not thine eare,] Whence this doctrine may bee gathered:That those whom God hath once heard in mercie hee will alwaies heare, preuaile with God once and euer. VVhom God once heares in mercie he euer heares. With men it is not a good argument to say, Sir you paid such & such a debt for me: you holpe me out of prison, such and such a time, therefore doe it againe: for it may be hee hath by that meanes so weakened his estate alreadie, that he is not able to doe the like againe. But it is otherwise with God, all his former benefits, are of so many bonds for new bies­sings: if hee inclined his eare vnto vs, such and such a time, when wee powred out our prayers and teares before him, wee shall finde the like successe againe, vpon the vse of the like meanes.

Reason. The reason hereof is drawne from Gods nature:He is Iehouah, yesterday, to day, and the same for euer. Heb. 13.6. If hee haue receiued vs vesterday, he can and will doe it in like sort to day, yea, and hence-forward for euer, there is no change in him. There remaines the same cause of mercie still in his nature: hee had as much reason to loue Peter after his sall, as before. And when Christ prayed that Peters faith might not faile, that proceeded from Christs goodnesse, not from [Page 56] Peters. If our prayers haue beene once a sweet smelling sacrifice in the nostrils of the Lord, they shall neuer bee reiected by him: once welcome to him and alwaies. It is an argument that will surelie preuaile with God, Heb. 12.2. Lord thou drewest neare once, therefore doe 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, hee will reare vp the building, and bring it to perfection. So is it said in the Psalme: Psal. 90.2. From euerlasting to euerlasting thou art our God. If euer God should haue refused to shew vs fauor, it would haue beene then, when wee were dead in sinne: but euen then hee sought to vs, ere wee sought after him, and be­fore wee imagined any such matter, hee was at the cost to bestow his sonnes bloud vpon vs, that his spirit might bee shedde abroad in our hearts, that wee might haue expe­rience of his loue: that wee might haue title to his sonnes death and merits, and beeing once his sonnes and daugh­ters might still bee fauoured, relieued and succoured by him.

Let vs consider what wee doe, and be thorowly groun­ded and perswaded vpon good warrant, before we take comfort to our selues in Gods mercies: but when wee haue a good foundation to build our assurance vpon, let vs know that all Gods mercies are euerlasting mercies.

Vse 1 First,this doctrine makes for the reproofe and terror of such men and women, as hope that if the pestilence, or death, or any other heauie affliction should come, they should bee in case good enough, and doe as well as the best. And why? They will make many good prayers, and desire God to bee mercifull to them, and to forgiue them. Well, what wil they answere to this? They haue made good prayers (as they call them) heretofore, but what enter­tainement did they find with God? They haue heard ma­nie a sermon, but what grace haue they gotten thereby? They haue come to the Sacrament as often as their neigh­bors, but what mortification haue they gained by it? Nay surelie they cannot say much for such matters: they are [Page 57]thigns that they neuer marked. Then their case will bee hard when trouble comes. If they haue no old store, they will bee shut out as the foolish virgins were. Math. 15.

A Christian hath an old stocke which he liues vpon: God hath heard him often, hee hath giuen thankes to God as often, or at least verie often: hee hath gone through the pikes, but still God hath beene at his right hand, the re­membrance whereof, will much sustaine the heart.

But as for them that haue no experience of Gods for­mer fauors, in answering them in the daies and times when they haue called vpon him, they can haue little hope that they shall finde any kindnesse from him, when afflictions take hold of them.

If a prisoner that hath deserued death should say, hee hopes well, and lookes for fauor: And why? He hath eue­rie day, put vp two or three supplications to the Iudge: we would aske him presently, But what answere receiued you? If he should tell vs, nay I neuer lookt to that, we would not thinke hee should speed much the better for all his sup­plications. Such is the case of hypocrites, that draw neere vnto God with their lips, but not with their hearts: though they thinke themselues the safer and better for that, yet in truth they are not, because they had neuer in their liues a­ny signe of Gods loue towards them for good, vpon the making of their suites knowne vnto 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.

Vse 2 Secondly,here is a vse of comfort for them that haue lost the sight and feeling of Gods fauor. Had they it euer at all? Then they shall bee sure to haue it againe. Psal. 77.3.4.5.6. For this was Dauids case: Hee did thinke on God, and was more trou­bled: hee prayed, and his spirit was full of anguish, and all see­med to make against him. What then? I considered (saith hee) the daies of old, and the yeeres of ancient time: I called to remembrance my song in the night, I communed with mine owne heart, and my spirit searched diligently, &c. He recounts with himselfe, how faithfull hee had beene vnto God: how [Page 58]mercifull God had beene vnto him, and then his little sparke of hope and comfort became a great flame.

If a man haue old prouision, he will doe well enough in the hardest times. If one can say frō an humble and sincere heart: Lord thou knowest that I haue shed many a bitter teare in secret for my sinnes: I haue often with ioy praised thee for thy mercies, and powred out my heart in singing Psalmes in priuate: I haue sought thee in the night, when no bodie was by, when no eye was priuie vnto it: and at such times thou hast vouchsafed to looke downe from hea­uen with a mercifull eye vpon me, and hast filled my soule with ioy vnspeakeable and glorious, &c. If (I say) one haue these and the like euidences from former experience, hee may assure his heart that God will still be found of him in goodnesse till the shutting vp of his daies, and neuer withdraw his louing kindnesse from him. Obiect. Oh, but now God frownes vpon mee, and withholds his louing counte­nance from me: Answer. What then? Hath there not beene a time when you could say, God drew neere vnto you, and be­held you with a fauourable eye? Yes, they cannot denie that: why then neuer feare, he will returne againe, though hee hide his face for a time: Albeit, heauinesse may indure for a night, Psal. 30.5.yet ioy shall come in the morning. For if God bee once ours, hee is euer ours. And this should bee the staffe and stay of Christians, when they haue lost their fee­ling.

Vers. 56. Stop not thine eare from my sigh, and from my cry.] Here is shewed what seruice they brought vnto God: they did not pray alone, but sigh; nor sigh alone, but cry. That is, they drew forth their prayers from a feruent heart, which was as a thirstie land that gapes for the raine, and is euen readie to eate vp and to deuoure the clouds. Which words afford vs this doctrine:

Doct. 5 That they that would not haue God to shut his eares a­gainst their prayers, Feruencie in prayer re­quisite. Ioel 2.13. must bee sure that they sigh and crie: and that their petitions proceede from a broken heart, and from an humble spirit. So the Prophet Ioel bids them, rend [Page 59]your hearts, and not your garments, &c. For till the heart be euen puld in pieces by godly sorrow, sinne and lust will not out: and then there can bee no acceptance looked for with God, either of vs or of our seruices. Psal. 51.17. Therefore Da­uid 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 grone in his spirit, when he prayed for that poore man in the Gospell. So did Hannah sigh and weepe sore, and pow­red out her soule before God.

Reason. And there is good reason,to moue vs to labor thus in­wardly to bee touched: For till wee haue the sense and fee­ling of our wants, wee may well speake, but wee can ne­uer pray: till the heart be pained with sinne and corrupti­on, it is impossible to be feruent for the pardon of it, as it is for one that hath no feeling of pouertie, earnestly to in­treat for a supply of his necessities: and for one that hath no sense of his sicknesse, to be an instant suter for the meanes of health.

Vse 1 First this serues for the reproofe of those that come with drowsie and verball prayers:who deale like corrupt and naughtie Lawyers, that looke for a fee, and yet when they are at the barre, tell a drowsie and idle tale, without any feeling of their clients cause: So many there are that come with words of course to intreat God to pardon their sins, and strengthen their faith, but neuer powre out their soules before God, but onelie spend a little breath: And they speed accordingly; for their cold prayers bring but cold successe.

And this is true not onelie of the wicked, Psal. 32. but euen of the godly. Dauid rored and cried, but hee was neuer the better, till hee confessed his sinne, being inwardly grieued for the same: but then both sinne and punishment were remoued at once.

This may teach vs to striue with the Lord in our pray­ers and supplications; laboring for this crying and sighing that is so needefull: and then dooing as here the Church did, wee shall speed as they did. Many there are that sigh [Page 60]in their troubles. Iam. 5.9. But how? Iames telles vs: They sigh one a­gainst another, and not vnder the burden of their sinnes, nor through an earnest desire of Gods mercie: They sigh vnder the waight of vnkindnesses that lie vpon them, and clamor against men, but haue little feeling of their owne vnkindnesses against God to bee humbled for them. But these are sighs of the flesh, and not of the spirit. Let vs grone from a broken heart, and the Lord will giue vs life, Isa. 57.15. when wee are troubled in spirit: and the longer we waite and crie, the greater measure of comfort we shall haue, and the longer it shall tarrie with vs.

Vers. 57. Thou drewest neere.] Not in his essence: (for so is hee alwaies alike neere) but in his mercifull presence and with gratious deliuerance. Which words thus vnderstood, doe yeeld vs this point of doctrine:

Doct. 6 That in the day that wee draw neere to God in prayer,God will draw neere to vs in mercie: God is as readie to heare as vve to pray. when we send vp our petitions vnto him, he will send downe speedie and com­fortable helpe vnto vs. Those that are suters vnto God, shall bee alwaies sure of good successe: euen aboue that that they can aske or thinke. Whether their requests bee that their enemies may bee repressed, or that their owne corruptions may be subdued, or whatsoeuer els, they shall bee sure to speed well. Math. 7.8. So saith our Sauiour; VVhosoeuer asketh receiueth, and hee that seeketh findeth, and to him that knocketh it shall bee opened. Let one knocke at the chamber of Presence of an earthly King, if he be poore and base, he shall be bid to stand backe: and if he make not the more hast, hee may chance to haue a rappe to send him back­ward: but let one knocke at Gods presence chamber, how meane and contemptible so euer hee bee, hee shall haue no repulse. Ps. 145.18.19. As Dauid testifieth; God is neere to all that call vpon him, yea to all that call vpon him in truth: hee will fulfill the desires of those that feare him. Though their hearts bee so oppressed that they can bring no words, that is no mat­ter: God will haue respect to their verie desires.

Men will not heare such many times as haue beene good [Page 61]and faithfull seruants vnto them: but God will heare such as haue beene rebels against him, if once his feare be plan­ted in their hearts.

This wee see in the booke of Chronicles, where it is said, 2 Chron. 13.3. that the Israelites liued many yeares without the true God: And why? because they had no preaching, nor powerfull ministerie, no Priest to teach them, as there it is said: yet who­soeuer returned in his miserie and sought God,Ast. 2.hee was found of him: according to that saying, VVhosoeuer shall call vpon the name of the Lord shall be saued.

An example of Gods goodnesse in this regard, we haue in Ionah, who albeit hee had dealt foolishly, and was cast into the sea for it, Luke 23.42.43. yet God heard him out of the bellie of the fish, and set him vpon the dry land againe. So the theefe on the crosse, had beene a notable malefactor, yet hee no sooner opened his mouth for mercie, but Christ (though in great extremitie at that time) respected him, and his suite: neuer casting him in the teeth with his old sinnes. 2. Chron. 33. So Manasses had beene a wofull and miserable sinner, yet when hee cried to the Lord in his distresse, hee heard him, set him free, and restored him againe to his kingdome. Hee had done euill in the sight of the Lord, like the abominations of the heathen: hee reuiued Idolatrie which his father had abolished, worshipped the host of heauen, defiled the Temple of God, caused his sonnes to passe thorow the fire, gaue himselfe to witchcraft, and charming, and sorcerie: and did very much euill in the sight of the Lord, and that to anger him. After all this, God admonished him by his Prophets, but hee would not heare. Then the Lord brought vpon him the captaines of the host of Ashur, which put him in fetters and bound him in chaines, and caried him to Babell.

Now being in sore tribulation, he prayed vnto the Lord his God, who was intreated by him, and heard his prayer.

And to shut vp all, whatsoeuer our case bee, in Psalme 107. it is shewed, that if wee seeke to the Lord, wee shal haue helpe. Psal. 107.10. &c. Some are rebels and care not for the word of God, but despise the counsels of the most high; then he casts [Page 62]them in prison, and binds them in brasse and iron, so that all their hope is gone: at length they lay about them to cry vnto the Lord; which they can no sooner doe, but hee breakes the gates of brasse and the barres of iron a sunder, and sets them at libertie: so that an humble and feruent prayer, wee see, draws vs out of bondage, and sets vs at large: and in stead of mourning and heauinesse, giues vs matter of reioycing, and praising of God.

Another is cast into the sea, euery foote readie to bee swallowed vp, the Pilot hath neither skill nor will to helpe; yet when their prayers ascend vnto heauen, God re­bukes the sea and the winds, and they are quickly at the ha­uen where they would be.

And so for famine and euerie other miserie, God hath a medicine for euerie sicknesse, and a salue for euery sore: and when men crie vnto him, hee is readie to help them in all extremities, as is there more particularlie and at large specified.

Vse 1 1 Which serues to reprooue our miserable blindnesse and hardnesse,who notwithstanding Gods sufficiencie and readines to helpe, yet will seeke vnto vaine helps, dig­ging to our selues cesterns that will hold no water. If the Lord had euer failed vs, or any other that rested on him, there had beene some reason to doe so: but seeing God would haue vs beholding vnto him, and he hath neuer fai­led any that waited vpon him, why should we not turne to God, rather than goe to any other?

Obiect. Oh,but the times are hard, and the world is naught.

Ansvver. It is so to you,because you are so to God: and iust it is that you should not finde reliefe, because you seeke it not where it might bee found.

Ʋse 2 Secondly,this makes for singular consolation: would wee know how it shall goe with vs for bodie and soule, for name and state and all; then let vs looke what course wee take. Doe wee call vpon the name of God? Then help and comfort is at hand: God is neere vnto all them that call vpon him in truth: though not with that strength of faith as [Page 63]they should. If wee seeke him, hee will be found of vs. Math. 7 8. Hee li­miteth vs not for time nor things; and therefore we may looke for helpe at all times, and in all things: and when wee haue most neede, then wee shall bee sure of the best helpe.

But if wee would be certaine of this comfort, wee must withall obserue these rules: Rules to be obserued. Iob 11.14.

1 That wee put all wickednesse out of our hearts, and out of our hands: that wee humble our selues, and turne from our wicked waies. Let vs remoue our sinnes, 2. Chron. 7.14. Jam. 4 8. and God will remoue our crosses. So Iames exhorts them, Purge your hands yee sinners, and your hearts yee hypocrites: that is it that they must doe, if they would haue God to draw neere vn­to them. For God loues not to dwell in a heart defiled with sinne: he will turne his eyes and eares from vs, if we conti­nue in our euill waies: because when our tongues crie for mercie, our sinnes crie for vengeance.

Obiect. But, will some man say,who can looke for hearing from God, if the case stand thus? for who can come to him with­out iniquitie?

Answer. Though wee cannot come without iniquitie,yet wee may come without the loue and liking of iniquitie, and with sorrow and shame for our iniquitie: and then it neuer hinders our prayers, as wee see in the examples before alleaged.

2 An other rule is, Cant. 3.1. &c. that wee must seeke God by all his meanes, as in that place of the Canticles before alleged, when the Church had lost Christ, that is, the feeling of his loue, and the sense of that communion which former­lie she had had with him, she vseth all priuate and publike meanes, and at length commeth to conference with Gods seruants, (which few will doe till they be driuen to it of ne­cessitie) and then hauing waited a while, she finds him whom her soule loued. The same must bee our practise: if one me­dicine will not serue the turne, vse another: Pray, fast, me­ditate, conferre, and then at last the Lord will be found in mercie. But as we are slacke in vsing any of the meanes, so [Page 64]shall wee faile in our comfortable expectation of fauor from God.

3 The last rule is, that we must vse the meanes diligent­lie, and in good earnest: for if wee haue a base account of Gods mercies, Iam. 5.16. Psal. 72.12. it is iust wee should goe without them. The prayer of the righteous auailes much, but with this condi­tion, if it bee feruent. God deliuereth the poore when he crieth. If they would haue hearing, there must bee crying. God powres forth floods of grace: Isa. 44.3. but vpon whom? On the thirstie ground.

Hence is it that a number reade, and heare, and pray, and yet preuaile not, because they doe it so drowsilie and care­lesselie. The Lord deferres to helpe them, because they are not fit for helpe, and doe not striue and wrestle in their prayers as Iacob did. Hosea. 12.3. Let vs therefore vse all the meanes, and that with constancie and carefulnesse, and then wee shall obtaine our hearts desire in mercie.

Vers. 57. Thou saiedst, Feare not.] Not that there came any such voice vnto their eares, or that God vsed any ex­traordinarie meanes to speake vnto them, but when they drew neere to God, and cast their cares vpon him, and laid open their sorrowes vnto him, God did so comfort them, as if hee had spoken vnto them: they were content to make him their stay, and to trust him with their soule and state and all, and then hee pacified their hearts, and gaue them an expected answere to their prayers. Now in that God said, Feare not, the point is:

Doct. 7. God onelie frees the heart from feares. That God onelie cancure the heart of feares.If ten thou­sand Prophets had said vnto them, feare not, if God had not said so by his spirit, they would haue feared for al that. Reasons 1 For first, men cannot remoue the cause of feare, 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 sinnes are remoued, and they reconciled to God through Christ, who hath made a sufficient paiment for them, to satisfie his fathers iustice.

2 Secondly, God onelie can giue saith, which rids the [Page 65]heart of feare: in which regard Christ saith; Math. 8. why did you feare; O yee of little faith? Implying thereby, that all our troublesome distempers, proceede from want of faith.

Now because none can giue that but the liuing God, therefore none can heale the heart of feares but onelie God.

3 A third reason is, because God onelie can put his true feare into our hearts, Ieremy 31. Ezekiel 3.6. which is a mightie defence against false feares. Godly sorrow is a strong fortresse against worldly sorrow: and godlie ioy a strong bulwarke against carnall ioy. Therefore it is said, Psal. 102.1. Blessed is the man that feareth the Lord, &c. Hee shall not bee afraide of ill tidings.

Vse 1 First this confutes their follie and error,that thinke if they goe two or three miles from the place where the sick­nesse is, and there haue their gates shut, and all things care­fullie looked vnto, then they should not bee so fearfull as they are: as if that outward meanes could cure the heart of feares; nay that must bee the Lords worke. If they car­rie with them the pestilence of an ill conscience, an heart full of couetousnesse, full of pride, and of worldly lusts, death will enter into the window, if it cannot at the doore, and will finde them out, and set vpon them at midnight, as well as at midday. For God hath a quarrell against their sinnes, and hee will pursue them whithersoeuer they goe: and how can they stand, when the curse of God hath them in chase? Will you feare the plague sore vpon the bodie; and will you not much more feare it vpon your soules? Will you fly from that that is but a medicine vnto the god­lie; and not from that which is the verie bane of the whole man? In truth those that carrie with them a heart full of pride, and lust, and such iniquities as God abhors, where­soeuer they liue, are in greater danger than the godly that liue in the pest-house it selfe, hauing their hearts purified by faith, and their hope setled vpon Iesus Christ.

And therefore thinke not to put away such feares, by gaming and companie-keeping, by eating and drinking [Page 66]and laughing: for they will returne againe, though they may be smothered for a time, and an ill conscience will be a fearefull conscience.

Vse 2 Secondly,this doctrine ministreth vnto vs this instructi­on, that if we would be disburdened of feares, we should go to God, that can worke in vs a thorow cure. Not as if the meanes of seruing Gods prouidence, were to be neglected, or as if wee should not walke circumspectlie, and auoide the occasions of danger: But when wee doe so, we should not rest on the meanes, nor thinke, I am out of the place where the plague is, therefore I am free from Gods stroke. If one should say, I cannot die till God haue appointed, and therefore I may goe into places of infection, this were a tempting of God: but it were worse for a wicked sinner to thinke, I am not neere places of infection, there­fore I am safe.

If then wee would bee soundly cured of feares, Helps a­gainst feares 1. Prayer. first let vs goe vnto the Lord with a broken heart, and beseech him to put courage into vs, and to giue vs assurance of e­ternall life; and the ioy of the holy Ghost; then come life or death, wee shall not bee much dismayed. This is one speciall meanes, to free our hearts from vnnecessa­rie feares, euen faithfull prayer: as the Apostle shews, where hee saies, Phil. 4.6. In nothing bee carefull, but in all things let your requests be made knowne to God, &c. He bids them not take away the occasions without but heale the heart within; for then they shall bee safe enough: The peace of God that passeth all vnderstanding, shall keepe their hearts and minds in Christ Iesus: that is, in a blessed communion with Christ Iesus, whereby they shall bee possessed with such peace as none knoweth what it meanes, but those that haue tasted of it: which quiets and sets downe the heart and minde, and settles the same in the assurance of a happie issue, out of all straites and difficulties: as wee see in Dauid, who hauing committed himselfe to God, Psal. 3. who was able and had promised to helpe him, hee triumphs ouer all his ene­mies, and saith he will not feare though ten thousand should [Page 67]compasse him round about. That was some oddes: and one would thinke he had little neede to vse such speeches, but rather to runne away as fast as hee could, at least hee should take little sleepe in the night, so long as hee was in such danger: or if hee did lie downe and sleepe, hee should haue little hope to rise againe in the morning: yet wee see vers. 5. that hee laid him downe and slept, and rose againe, be­cause the Lord sustained him: and this he got by calling vp­on God: as it is vers. 4.

2 Secondly, if we would not be oppressed with feares, labor to be righteous: for wickednesse makes men dastard­lie, whereas righteousnesse makes men stout as Lyons, 2. Righteous­nes. Pro. 28.1. that will not looke ouer the shoulder, for the barking of euery dogge, but walke on without all feare. Indeede the child of God, will not bee presumptuous; neither will hee bee timorous: though his enemies, sinne, Satan and the world bee strong, yet hee knows God is stron­ger, and that none euill can come vnto him without the Lord.

Which if wee can thorowly meditate vpon, and take this receite euerie morning, to season our hearts with the feare of God, and to wash our hearts and hands from vn­repented sins; walke where wee will, so it be in our waies, nothing shall be able to hurt vs.

Vers. 58. Thou hast maintained the cause of my soule.] That is, thou hast stood on my part, and freed mee from death, that was intended against mee. For though my name and libertie and riches bee taken from mee, yet my life is redeemed: and that is thy mercie that bodie and soule are not yet parted. Whence the doc­trine is:

Doct. 8. God vpholds his. Isa. 44.23. That God is the maintainer and vpholder of his peo­ple. Howsoeuer Kings and Princes bee nursing fathers vn­to Gods Church, yet that is not because hee needs them, but because he would doe them a good turne, in imploy­ing them in his seruice. And therefore may God be called the vpholder of his people, because he saues them frō their [Page 68]firmes; and from the punishments due to their sins, which no man can doe: He watches ouer them night and day, and waters them euerie moment; Jsa. 27.3.and hee will contend with them that contend against his people.

This should strike a terror into the hearts of those that are iniurious vnto Gods seruants: they are bold where the hedge is lowest; euerie dwarfe aduentures to leape ouer. But let them know, that God is as a wall of fire about his Church, and hee will maintaine the right of his children.

Indeede their props are and still haue beene so weake, their enemies so strong, the standers against them so shamefull, and the oppositions so continuall, that it is a miracle the Church stands to this day: but God hath beene, and euer will bee the vpholder of it, and therefore it must needs goe ill with those, that lift vp themselues a­gainst it.

Ʋse 2 Secondly,here is a notable consolation for the afflicted people of God. Howsoeuer they haue fewe meanes and few friends; and where they should haue most helpe they haue least; where they looked for comfort, they finde discomfort; and where they thought to bee enriched, they are impouerished: yet if they can pray, all shall bee well.

If money and friends, and large reuenues and the like, had beene the vpholders of the Church, it would haue gone to the ground long ere this. But what saith the Church here? O Lord thou hast maintained the cause of my soule. There is our stay: let vs bee sure wee haue a good cause, and lay it before Gods iudgement seate, and then though wee be ouerborne, God will not bee ouerborne, but hee will stand on our side, euen hee that loues good­nesse, and hates wickednesse, and will be auenged on those that bend themselues and their endeuors to do mischiefe vnto his people.

Wee would willinglie haue him to bee our Iudge, who is most iust, who carries the greatest loue to vs and our cause, and the hardest mind against our aduersaries: such [Page 69]an one is God. And therefore seeing we haue a good cause to stand in, euen the matter of our saluation; and enemies whom God hates with a deadly hatred, the diuell, the world and the flesh, &c. this should put life and heart in­to vs, to goe vnto Christ Iesus our Iudge, who hath so dearely loued vs, as to lay downe his life for vs, and for the destruction of all our enemies. When wee are ouerchar­ged with burdens and temptations, let vs lay them vpon him, and say, Lord, thou hast vndertaken to comfort thy children: I am not able to vndergoe this that is vpon mee; therefore doe thou maintaine my cause, and helpe and deliuer mee from my miserie.

Vers. 59. Thou hast seene my wrong.] From these words this doctrine may be collected:

Doct. 9. All vvrōgs knovvne to God. That there is nothing done,spoken or thought against any Christian, but God takes knowledge of it: there is not one practise, slander or deuice of cruell beasts against the sheepe of Christ, but God sees it, and markes it. And this must needs be so:

Reason 1 1 First, because they are his flocke,and therefore hee loues to looke vnto them, especiallie sith hee hath paide so deerely 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? &c. He is aboue vs all, and through vs all, and in vs all. Yea, wee are as it were the apple of his eye. Now it is a hard matter for one to come with thornes to put out anothers eye, and he not take no­tice of it: and

3 Thirdly, God doth the rather obserue the indigni­ties that are offered vnto his children, because their pro­fane aduersaries doe hate his image in them. For when they were as bad as themselues, they could liue with them twentie or thirtie yeares, and be good friends with them: but when once they renounce the seruice of Satan and of their owne lusts, vnto which they are in bondage still, then they oppose with might and maine against them: Psal. 69.7. and therefore it is said, for thy sake haue we suffred rebuke, shame [Page 70]hath couered our face.

4 The fourth and last reason, why God must needs take notice of the wrongs done vnto his seruants, is, be­cause it belongs to him to reward euerie one according to their workes. Reuel. 20.12. Hee must and will giue them full pay, and therefore hee keeps all vpon iust and due record. As the workes of the righteous shall stand for them, so shall the workes of reprobates be written in great capitall letters a­gainst them, that all the world may take notice of them at the last day.

Vse. This offers vnto vs matter of singular comfort.Howso­euer the aduersaries be busie and watchful to plot and pro­cure the hurt of Gods Church; they cannot be so vigilant for the hurt of it, as God is watchfull for the good of it: and therefore they may bee sure they shall haue a happie issue out of all their troubles, if so be they can make their mone to God, and waite patientlie for his mercie.

Obiection. But what neede wee lay open our griefes before him,seeing that hee knows them all before hand?

Answere. Though he doe know them,yet he would haue you to preferre your bill of complaint, and that will be for the in­crease of your comfort, and further experience of his loue: and howsoeuer hee purpose to destroy the wicked, yet would he haue you to go on in your suite against them still.

Neither is this to bee restrained onelie to corporall ene­mies, but it holds much more strongly for spirituall ene­mies. Say a man bee surcharged with sinne and Satan, let him bemone his case before the Lord, and it will be a mar­ueilous ease vnto him. If one of our children should but say, father or mother, I am exceeding sicke, readie to saint vn­der my paines &c. hee neede say no more: this would set their hearts and hands a worke to doe him good. And is there not far more loue in our heauenly Father? Yes surely: and therefore in all such extremities, let God be our refuge, and let vs cast all our cares and sorrows vpon him, who is able and willing to beare them, and in due season to free vs from them, and in the end, to make vs gainers by them.