The strong helper, offering to beare euery mans burthen. Or, A treatise, teaching in all troubles how to cast our burden vpon God but chiefly deliuering infallible grounds of comfort for quieting of troubled consciences. By Iohn Haivvard.

CHAP. 8.

THE second branch of these particular burdens, is the bur∣den of domesticall troubles, which may bee heauie vppon him that is farre and free from the for∣mer burden, hauing for wealth the world at will. I call them domesticall troubles, when the matter and occasion of his tro∣ble is neare vnto a man: as in these cases; When strife and offence ariseth between husband and wife, betweene parents and children, betweene masters and ser∣uan's, and betweene neighbour and neighbour: or when the hand of God, in some grieuous calamity, in some dan∣gerous sickenesse, or in death is heauie vpon thy selfe, thy wife, thy childe, thy seruant, or some other of thy familie, or

some neare friend. This is a grieuous burden, when a mans vexation breedeth in the very nest of his rest, as in his house, his table, his bed, and his bones. And this is domesticall trouble.

This burden you may see by the cases before named to be very variable. For the casting of this burden vppon God, there are many rules: some are more common to be obserued in all domesti∣call troubles; some are more priuate, fitting for this or that domesticall trou∣ble. In this chapter I will set down those rules that are common to all these trou∣bles.

And first of all, it is a common rule, in all these troubles, pertaining to the right casting of them vpon God, that we arme our soules with patience, and quiet∣ly beare whatsoeuer God is pleased to lay vpon vs. For shall we be willing on∣ly to receiue good things at the handes of God, things agreeable to our hearts wish, and when he is pleased, eyther for our triall, or for our correction, or for a∣ny other holy cause, to lay vpon vs euill and hard things, vnpleasant to flesh and bloud, shall wee then murmure against

his worke? God forbid. Iob iustly re∣prooueth such a course, saying to his wife; Shall wee receiue good things at the hands of God, and not receiue euill? As when good things come, it is fitte to ac∣knowledge Gods free mercie, and to be thankefull: so when euill things come, it is fit to acknowledge Gods holy iu∣stice, and to be patient. And this course of casting our burden vppon the Lord, our blessed Sauior the Lord Iesus Christ commends vnto vs, and a sure way of finding ease, saying vnto vs, Take my yoake on you, and learne of mee, that I am meeke and lowly of heart, and you shall find rest vnto your soules: that is, whatsoeuer burden falles vpon any of you, either af∣ter my example, or for my sake, (which I account to be my burdens, for I labor in him that labors vnder those burdens) let him not murmure, let him not spurne impatiently against it: but let him take it meekely vnto him, as I did my death. This shal bring ease to his soule, for this is to cast his burden vpon God, while for Gods sake he is willing to beare his good pleasure.

This patience a while continued, will

make thy yoake easie, and thy burthen light; and whilest others crie and com∣plaine, thou shalt reioyce in God: there∣fore haue the Apostles, both in their practise and in their doctrine, ioyned to∣gether patience and reioycing in the times of trouble, because continued pa∣tience breedeth ioy. Of their practise ioyning patience and reioycing toge∣ther, Paul speaketh thus; Also we reioyce in tribulations, knowing that tribulation bringeth foorth patience, and patience ex∣perience, and experience hope, and hope maketh not ashamed. Such was their pra∣ctise. Which while hee reporteth, doeth hee not there with all deliuer, that trou∣bles patiently borne, doe giue experi∣ence of Gods fauour, giue hope in Gods mercie, and breede a confident and vn∣daunted spirit •…•… and these three, expe∣rience, hope, and confidence are the grounds and true supporters of ioy. Of their doctrine preached to others, Iames the Apostle shewes vs what it was, say∣ing, My brethren, count it exceeding ioy, when yee fall into diuers tentations: know∣ing that the trying of your faith bringeth foorth patience: and l•…•…t patience haue her

perfect worke, that yee may be perfect and intire, lacking nothing. In their practise, could this course be kept in wisedome▪ In their doctrine, could this rule bee gi∣uen in soundnesse, if the patient bearing of all our troubles were not a readie and very soueraigne way of casting our bur∣dens vpon the Lord for our ease? there∣fore haue care of this in the first place, to possesse thy soule in patience.

And if it seeme to any man a hard thing to bee patient in trouble, let him not feare to attempt, euen by this course of patience, to cast his burden vpon the Lord. For there are many reasons, that perswade thereunto. First, the burden, while it continueth, is a sure testimonie of Gods loue vnto thee. Paul in his E∣pistle to the Hebrews saith, My sonne, despise not the chastening of the Lord, nei∣ther faint when thou art rebuked of him: for whom the Lord loueth he chasteneth, & hee scourgeth euerie sonne whom hee recei∣ueth. The chastisement of the Lord by these troubls, is an euidēce of his father∣ly loue: and therfore we ought with the patience of children to beare it. Second∣ly, while God out of his loue continueth

the burden of this trouble vpon thee, he doeth it only for thy good. As the same Apostle teacheth vs in the same Epistle, saying, Hee chasteneth vs for our profit, that wee may be partakers of his holiness•…•…. The effect of those troubles intended of God, is our benefit, that wee may bee brought to haue neerer fellowship with God in holinesse; and therefore they are to bee borne with patience. Thirdly, though God seem to continue our bur∣den long, and in the meane time to shew small kindnesse vnto vs, yet sure the end of them will be with a blessing. As Mo∣ses saith of the worke of God, leading the children of Israel for many yeres to∣gether through a wearie wildernes, that he did it to prooue them, that he might doe them good in▪ the latter end. And if the cōclusion of our trouble, like the wrest∣ling of Iacob, shall be with a blessing, it is to be born with all patience. A fourth reason there is to be regarded aboue all other reasons, & of force to make a man patient euen in the fire, namely, that if wee suffer with Christ, wee shall raigne with Christ, and when we haue indured patiently a while on earth, we shalbe re∣warded

honourably for euer in heauen. Hereof the Apostle Paul thus speaketh; Our light affliction, which is but for a sea∣son, causeth vnto vs a furre most excellent, and an eternall weight of glorie. Afflicti∣on shall bee rewarded with most excel∣lent glory: light affliction with a weight of glory: and momentanie affliction with eternall glorie: therefore to bee borne with all patience. He that consi∣dereth these things, that if God do send trouble, it is of his fatherly loue vnto vs as vnto sonnes: that in these troubles he onely intendeth our good, to bring vs to haue fellowship with him in holi∣nesse, that our troubles shal bring peace and a blessing in the end: and lastly, that GOD will bring vs from a Crosse to a Kingdome, and turne our Crowne of thornes into a crowne of glory: He that considereth these things will bend his heart to beare his burthen patiently. Whereby hee certainly turneth his bur∣den vpon God for his great ease, ma∣king a heauy burden to be light, (which while it is patiently borne) melteth and falleth off from the heart, like raine fal∣ling from the high grounds: so that af∣ter

a while he despiseth the troubles, that at the first were fearefull vnto him; and they seeme vnto him moale hils, that at the first shewed (a farre off) like moun∣taines. This is the first common rule of casting our burden vpon God, alwayes to be obserued.

By this rule, if it be Husband or Wife that causeth vnquietnesse, we are taught to suffer their vnquietnesse, whome wee can neyther reforme nor remooue, and not to make a great flame of a small sparke, by prouoking the vnquiet to more vnquietnesse. If it bee Parents or Children that cause vnquietnes, Parents must be honoured, and Children must be cared for, though in some things they grieue vs: and God may amend them at the last, if wee in the meane while, bea∣ring patiently their infirmities, continue our duety to them, and our prayers for them. If it be Masters or Seruants that cause vnquietnesse, the Seruants in pa∣tience must bee subiect to their Mai∣sters with all feare, not only to the good and curteous, but also to the froward: they can not shake off their Maisters, while the dayes of their seruitude con∣tinue:

and the maisters in patience must do vnto their seruants that which is iust, not omitting any meanes whereby they may reforme them: and in the end, the master hath power to ease himselfe of an incurable euill seruāt, by dismissing him. If it be neighbour against neighbor that causeth vnquietnesse, this rule teacheth, not to render euill for euill, nor rebuke for rebuke; but contra•…•…iwise in patience to blesse, and to doe all good offices in neede, whereby thou shalt haue peace in thy heart, howsoeuer thy neighbour bee disposed to contention. And if thy home-trouble be painefull sickenesse, ei∣ther vpon thy selfe, or vpon some of thy houshold, or some▪ other neare and deare vnto thee: this rule teacheth thee (what∣soeuer other meanes for recouerie of health be vsed) to beare thy visitation meekely, humbling thy selfe vnder the mighty hand of God in euery thing. If thy trouble bee the death of any whose life thou didst desire, this rule will teach thee (knowing the death of the righte∣ous to bee vnto them the beginning of true life) to giue glorie to God with a quiet mind. This patience in all things

will giue thee ease of thy burden, accor∣ding to the saying of our Sauiour; Take my yoake on you, and learne of me, that I am meeke and lowly in heart: and ye shall finde rest vnto your soules. This is one common rule.

A second common rule in all these troubles, pertaining to the right casting of them vpon God, is, that we pray vnto God, crauing his helpe, who for ought wee know, hath therefore layed these troubles vpon vs, because we haue been negligent in prayer: that now feeling sensibly in our sorrow, our neede of his helpe, wee might amend our old neg∣ligence, and fall to praier. And surely, whether God did send our troubles for that cause, or no; yet this is most sure, that prayer is a most profitable course for the easing of our trouble: which God commandeth with promise of ease, say∣ing by the Prophet, Call vpon me in the day of trouble, so will I deliuer thee, and thou shalt glorifie mee. And the Saints haue alwayes vsed it with happy successe of ease. As the Prophet testifieth, say∣ing, These called vppon the Lord and hee heard them. So did Iacob, when return∣ing

from his vnckles, hee heard that E∣sau was comming forth against him with foure hundred men, hee said thus vnto God, I pray thee deliuer me from the hand of my brother, from the hand of Esau: for I feare him, lest hee will come, and smite mee, and the mother vppon the children: And according to his desire, God deli∣uered him from his feare: for his brother and hee met in peace, and departed one from another in peace; so did Moses, when the Aegiptians pursued the Israe∣lites, and the Israelites feared the Ae∣giptians before the red Sea, The Lord fayd vnto Moses, Wherefore criest thou vnto mee? for Moses in his heart prayed earnestly vnto God, and God did deli∣uer him from his feare, opening a pas∣sage for the Israelites thorow the wa∣ters of the red Sea, and drowning in the floud the Aegiptians that presumed to follow: so that Israel sawe the Aegipti∣ans dead vpon the Sea banke. Wee neede not stand vpon particular examples, ha∣uing a generall rule that neuer fayleth, the Prophet saying, The Lord is neare vnto all that call vpon him, yea, to all that call vpon him in trueth: hee will fulfill the

esire of them that feare him, he also will beare their crie, and will helpe them. Now seeing the saints doe thus in their trou∣bles pray vnto God for ease, and do thus at the hands of God obtaine ease when they pray in their troubles, it is euident, that to pray vnto God in our trouble, is a worthy rule of casting our burden vp∣on God in all domesticall, yea in al what∣soeuer troubles.

And let no man say, there is no need in these troubles to trouble God with our praiers, because he knoweth both what we suffer, and what himselfe hath determined to do, for these reasons thou oughtest the more gladly to pray, be∣cause God doth vnderstand thy want before thou complaine, and is deter∣mined to succour before thou intreate him▪ thy labour with such a God cannot be in vaine.

And this know, thou hast great im∣ploiment for thy praiers in these and such like troubles. First thou hast neede to offer vp praiers vnto God for thy selfe that he will giue thee patience and wise∣dome to demeane thy selfe aright vnder these troubls, that thou maiest neither

be a murmurer against God, grudging at those troubles nor increase thy trou∣bles by dealing indiscreetly, and fro∣wardly with them that are the causers and occasion of thy troubles: nor maiest erre, and be wanting in vsing good re∣medies to heale and reforme them that are the causers of thy troubles. And if thy domesticall trouble be sicknesse in thine owne body, how necessary it is to pray vnto God, to giue thee patience to send thee health, to forgiue thy sins, and to prepare thee for death? when Iames the Apostle exhorteth to reioice for temptations, and to continue in patience, till patience haue her perfect worke, because these things require an extraordinary wisedome, he further ad∣uiseth vs to pray vnto God for that wisedome saying; If any of •…•…ou lack wise∣dome, let him aske of God, who giueth vnto all men liberally Giuing to vnderstand by that aduise, how necessary it is in the time of trouble, to vse pra•…•…er for thy selfe, that thou maiest demeane thy selfe patiently and wisely▪ to glorifie God in thy trouble, to profit by the same trou∣ble, and not to increase the same; but

safely to grow out of it, and to recouer peace and health.

Secondly, thou hast need to offer vp praiers vnto God for them by whose meanes thou art troubled, or for whose sake thou art grieued.

Sometime thou art vnkindly vsed, ei∣ther by thy husband or wife: either by thy parents or children, or such as haue stept into the roome of parents and chil∣dren, and haue those names by law giuen them, not by nature due vnto them: or else by thy master or seruant: or by some friend or neighbour. For these thou hast great cause to pray vnto God that he will giue them better minds, and let them see their fault with mislike of it, and see what becommeth them to doe, and giue them a heart to doe it. If they continue in their frowardnesse, shall they not continue to be troublers vnto thee? then as thou desirest an end of the trou∣ble that they put thee to, so desire that God will giue them a better and wiser heart. This rule is included within that more generall rule of our Sauiour Christ in the Gospell, I say vnto you, loue your e∣nemies, blesse them that curse you, doe good

to them that hate you, and pray for them that hurt you, and persecute you. If we ought to pray vnto God for all that hurt vs, then also for them of our owne house habitation and kindred that hurt vs: and so much the rather for those at home, and so neere vnto vs, because they haue more opportunity to hurt vs, then they that are farther of. And what are we to begin praier for them? Two things: one that God would forgiue their fault, which we also must forgiue. Another that he will giue them a heart to see, and to amend their fault. God in his holy iustice doth therefore many times stir vp domesticall troubles to men, because they are negligent in domesticall praier neuer commēding vnto God either hus∣band or wife, child, seruant, kinsman, friend; or neighbour, neuer making any request for grace and wisedome to bee giuen vnto them. When Dauid had brought the Arke of the Lord into the place that he had prepared for it vpon the hill of Sion, and had offered burnt offerings and peace offerings, it is said, that he blessed the people in the name of the Lord of hoasts, that is, he praied the Lord

of hoasts to powre downe his blessings vpon them: and hauing distributed flesh and bread and wine among them, and they therewith being departed home, it is said that then Dauid returned to blesse his house, that is to pray vnto God for them of his house, that they might prosper, and that he might liue a com∣fortable life among them. Also Isaack praied vnto the Lord for his wife. And Iacob blessed all his sonnes, euery one of them blessed he with a seuerall blessing. And Booz the Bethlemite comming into the field, among his seruants and reapers, saluteth them with a praier vnto God for them, saying, the Lord be with you. And Daniels custome was, three times a day in his house, to pray vnto God, who praying in his family, could not in his praiers be vnmindful of his family. From so holy and worthy examples, learne thou to pray for thine: while thou en∣ioyest peace with them, pray that they may not proue a trouble vnto thee: and when thy troble growes from thē, pray that God will giue them a mind more agreeable to peace. So fit for the ease of thy burden, is praier for them by whom

thou art troubled.

Sometime thou art not vnkindly vsed by them, yet thy trouble groweth from them, while thou art grieued for some calamity hapned vnto them, and takest care for •…•…he helping of them. In this case there is speciall neede of praier to be made for them. And it is a speciall point of casting thy burden vpon God. God speaking to the Israelites, saith of him∣selfe, I am the Lord that healeth thee; that is, all the health and helpe both of thee and thine must come only from my hand. And in another place, I kil and giue life, I wound and I make whole. That is, I send sicknesse danger and hurt, to make men seeke vnto me▪ and againe I restore health safety and peace, when men doe seeke vnto mee. And these things being the workes of Gods owne hand, they should faile very much, of casting their burden vpon God, that being burdened with griefe for the sicknesse and cala∣mities of their neighbours, friends, kins∣folke, and family, should forget and neg∣lect to pray to God for them. Dauid praied for his child in a most humble and earnest manner when it was sicke.

For Dauid besought God for the child, and fasted, and went in, and lay all night vpon the earth. The Centureon whose faith is commended in the Gospell, praied vnto the Lord Iesus for his sicke seruant, say∣ing vnto him, master my seruant lieth sick at home of the palsie: and when Herod had cast Peter into prison, with purpose, after the feast, to bring him forth to the peo∣ple to be slaine, earnest praier was made of the Church vnto God for him. The saints of God haue alwaies obserued this as a most safe and sure rule of casting their burdens vpon God, when they were troubled and grieued for the sicknesse and calamitie of others, to pray vnto God for them, to restore their health, their peace, their liberty, and their com∣fort: that in the recouered comfort of them that were afflicted, they might re∣couer comfort that were afflicted for them There is therefore in these dome∣stical troubles imploiment for thy prai∣ers to be offered to God for them, either by whose meanes thou art troubled, or for whose sakes thou art grieued.

Thirdly, thou hast need to offer vp praier vnto God for the rest of thy fami∣lie,

of thy kindred, of thy friends, and of thy neighbors, whether thou be wrong∣ed by the vniust and vnkind dealing, or else grieued for the calamity and sick∣nesse of some: that neither the sinne of them that wrong thee, nor the calami∣ty of them for whom thou art grieued, may spread any further, to the corrupti∣on and damage of the rest. If Esau grieue his father Isaack, and his mother Rebec∣ca, by taking a wife of the daughters of Canaan, haue not Isaack and Rebecca cause to pray to God for Iaacob their other sonne, that he may not doe as his brother had done? when certaine of the followers of the Lord Iesus Christ had left him, taking offence at some words of his (concerning the eating of his flesh and drinking of his blood) which they vnderstood not, Iesus said to the twelue, will ye also goe away: he was carefull that an euill example might not spread like a contagious sicknesse, to corrupt the whole company of his disciples. And (more agreeable to the cause that wee haue in hand) when Iudas one of his fa∣mily (the diuell entring into his hart) had couenanted with the Priests and phari∣sies,

to betray his master into their hands the Lord Iesus, heauily charged with a burden of trouble, growing from his treason, taketh occasion from his wick∣ednesse, to pray vnto his father for the rest, saying, Those thou gauest me, haue I kept, and none of them is lost▪ but the child of perditiō, that the scripture might be ful∣filled. And now come I to thee, and these things speak I in the world, that they might haue my ioy fulfilled in themselues, &c. The child of perdition (Iudas the traitor) being lost, the Lord hath care of the rest and praieth for them, that they might euer reioice in him. Euen so euery lo∣uing man, that can take pleasure in the health and honest cariage of his friends, neighbours and family, when one is ill at ease, and when one doth giue offence, he will heartily pray to God to pre∣serue the rest, that they may continue in health, and that they may continue to deale iustly, honestly, and dutifully. This triple imploiment for thy praier thou hast i•…•… the time of thy domesticall trouble, for thy selfe that art troubled or grie∣ued: for them by whose meanes thou art troubled, or for whose sake thou art

grieued: and for the rest. This is the se∣cond common rule of casting thy bur∣don vpon God in domesticall troubles, namely that thou fall to praier: accor∣ding to the saying of S. Iames, is any a∣mong you afflicted, let him pray. Now let vs see what other rules, as more parti∣cular, are to be added to patience and praier.

Notes

• The second secular bur den is do∣mesticall troubles.
• To cast this vpon God, rules gene∣rall & par∣ticular.
• The first generall, i•…•… patience.
• •…•…. b 2. 10.
• Mat. 11. 29
• Patience easeth by breeding ioy.
• Rom. 5. 3.
• Iames 1•…•…
• Reasons why to be patient.
• Hebr. 12. 5
• Heb. 1•…•…. 10
• Deut. 8. 16
• 2 Go•…•… 4. 17
• Vse of this patience in domestic all troubles.
• Mat. 11. 29
• The second generall is prayer.
• Psa. 50. 15
• Psal. 99. 6.
• Ge▪ 32. 11.
• Ezo. 14 15
• Exo. 14. 30
• Ps. 145. 18.
• Need of praier.
• First for thy selfe.
• Iam. 1. 4.
• Secondly, for them that trou∣ble or grieue thee.
• Mat. 5. 4•…•…▪
• •…•…. S•…•…▪ 6. 18.
• 2. Sa. 6. 20.
• Gen. 25. 21 Gen. 49. 48
• Ruth. 2. 4. Dan. 6. 10.
• Ex. 15, 26▪
• Deut. 32. 39.
• 2. Sam. 12. 26
• Mat. 8. 6.
• Act. 12. 5.
• Thirdly, for all the, rest.
• Ioh. 6. 67.
• Ioh 17. 12.
• Iam. 5. 13.