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. IX.

THese domestical troubles be∣ing* 1.1 of diuers sorts, let vs first distinguish them into two rankes: because it is either sicknesse, death, or some calamity, that is happend to thy selfe, or to some other neighbour 〈◊〉〈◊〉 •…•…d kinsman, or of thy family, for which thou art, out of thy loue and compassi∣on to others, and out of sence of thine owne euill greeued: Or else it is some wrong offered vnto thee by others, in their vnthankfulnesse, disobedience, vniustice, or forwardnesse, out of which springeth •…•…vnquietnesse and vexation to thee: with this latter member of wrongs

let vs first begin and see what it is to cast this burden vpon God.

First here let the wronged person that* 1.2 beareth the burden consider whether the occasion of these burdens grew of him∣selfe or no. For so it oftentimes commeth to passe, that the vnkindnesse of t•…•…e hus∣band prouoketh the wife to some such course, as turneth after to the husbands trouble. And likewise the disobedience of the wife may driue the husband vnto that course that after becommeth her heauy burden. Can the party that first did wrong without prouocation, be of∣fended with the party, that in the second place did amisse being prouoked? som∣times the fondnesse and negligence of parents, that wil not instruct, nor (when needess) correct their children, nor in any thing restraine them of their owne will, or else the euill example of the pa∣rents, makes them become wanton, dis∣ordered, and euill conditioned, as it fell out in Hell his children: and in the end the parents see and heare things of their children, that grieue their hearts, and out of their disobedience, and insolency they are wronged, and it cannot be o∣therwise,

folly cleaning to the soule of the childe, but that, when the soule is not husbandly tilled by the discipline of the parents, it must bring forth weedes of euill behauiour: sometime the child that complaineth of the vnkindnesse of parents, hath by his owne folly, by his disobedience and riotous courses giuen vnto his parents (of themselues tender and louing inough) cause to be vnkind, to change their countenance, to shor∣ten their allowance, yea to shut the dore against him, and to settle his inheritance vpon some other. So likewise the m•…•…∣ster sometimes hath no care at home to teach his seruants to know and feare God: and if he goe to the house of God himselfe, he careth not to bring his ser∣uants with him: or if he bring them with him, hee looketh not whether they stay there or no: or if they stay, whether they marke and learne any thing or no: these are not the studies of his heart. He suffe∣reth them also to exceede decorum and comelinesse of seruants in their apparel, and to be abroad at vnseasonable times, with other yong persons (and what youth and liberty, wanting an ouerse∣er,

will doe, wise men know:) also by his owne euill example of riot and vn∣thristinesse, hee becomes vnto his ser∣uants a plaine corrupter, they thinking themselues out of danger of reproofe, while they tread in the steppes of their masters and gouernours: or else an euill master dealeth vniustly and vnkindly with a faithfull seruant, and being so brought vp, and so prouoked, no mar∣uell if at length they breed their Ma∣sters trouble. Sometime the seruant, being both well taught and well intrea∣ted and hauing no iust exception against the gouernment and vsage of his Ma∣ster, out of the lewdnesse of his owne e∣uill heart, or harkening to the counsell of ill company, becommeth disobedi∣ent and vnfaithfull, and prouoketh his master to take strait courses with him. Sometime also an vndiscreet man, dwel∣ling by a neighbour of peaceable dispo∣sition, presumeth vpon his neighbours softnesse, and offereth him wrong in such manner, as ouercommeth patience, and makes the quiet man to stir againe: and then hath he trouble in his habita∣tion, and feeles himselfe compassed

with troubles more then he looked for: in all these and like cases, the grieued man is the occasion of his owne burden, in these domesticall troubles.

When he findeth this: then to cast his* 1.3 burden vpon the Lord for his case, is to reforme the errours of his owne misgo. uernment, and to looke better to the waies of his family: and to reforme the errours of his owne life, that hee giue better light vnto his owne houshold, and draw them backe to goodnesse by his example, whom hee had corrupted before, and to giue satisfaction to his neighbour whom hee had wronged, and to abstaine from after-wronging of him. Thus stopping the fountaine of cause giuen by himselfe, the streame of offence takē by others wil soone drie vp (the common rules of patience and har∣ty praier to God, withal not neglected.)

If thy vnkindnesse to thy wise, and thy bad husbandry made hir vnquiet, vse her more kindly, and proue a better husband, and she shall be quiet. So let the wife by more dutifull and modest behauiour recouer hir husbands loue.

If neglect of discipline, with too much

remisnesse in gouerning children and seruants, and thine owne euill example among them were cause of their disor∣der, vse thy fatherly and masterly autho∣rity better, and giue a better example, and thou shalt haue them in better obe∣dience. The child also and seruant, be∣comming more obedient and more faithfull, shall soone recouer the loue and fauour of their Parents and Masters.

And if thy neighbour were prouoked to vex thee, because thou hadst first iniu∣riously vexed him, make thy peace with him for the first wrong, and abstain from offering a second, and hee will liue in peace with thee.

Surely if the occasion of a mans do∣mesticall trouble grew from himselfe, this is to cast his burden vpon God for his owne ease, in the feare of God to re∣mooue the occasion, to reforme the dis∣order in himselfe, to giue satisfaction, to seeke reconciliation, and to hold a bet∣ter course afterward: and to doe this in patience, ioyning withall praier vnto God, that he wil giue, both to himselfe, and to them that were his troublers, wisdome and grace, that hee may no

more giue, and they may no more take any such offence.

But if a mans domesticall troubles* 1.4 grow not from himselfe, giuing the oc∣casion, but onely from their owne euill heart, that troubled him, so that he can say as Samuel did: Whom haue I done* 1.5 wrong to? Or whom haue I hurt? And as Dauid said, O Lord my God if I haue done* 1.6 this thing, if there be any wickednesse in my hand, if I haue rewarded euill to him that had peace with me, (yea I haue deli∣uered him that vexed me without a cause) then let mine enemy persecute my soule and take it. If the burdened man be himselfe faultlesse, and the euill heart of the euill doer be the onely fountaine of his euill deede; as the Scriptures testifie, and daily experience shewes it to be most true, that there are such neighbours, and such domestikes, that of themselues without cause giuen, are troublesome: as froward wiues, with whom it is as vnquiet dwelling as with a Dragon: and euill husbands that haue neither wis∣dome nor honesty to respect the weak∣nesse of the womans sex, and to intreat them with due mildnesse; and children

riotous and disobedient, that will be ruled by no counsell nor order of pa∣rents: and parents so vnnaturall and carelesse, that they haue no regard of their children: and seruants so slothful, vnfaithfull and murmuring, that they will neuer be good: and masters so vn∣reasonable and cruel, that their seruants liue vnder them a miserable life: and neighbours and companions to whom it is a pastime to doe euill, according to Salomons words, As he that faineth him∣selfe mad, casteth fire-brands, arrowes,* 1.7 and mortall things, so dealeth a deceitfull man with his friend, and saith, am I not in sport? Thus falleth it out many times, that the quiet man giuing no occasion, yet receiueth iniury to his great mole∣station.

In this case, this very testimony of his* 1.8 heart, that he is falultesse, glueth much quiet to his soule, and giueth much boldnesse of heart to him, to commend his cause vnto God, and to craue his helpe, that is the patron of all innocen∣cy. And it is a goodly rule of casting his burden vpon God, in this case to beare patiently his burden, till God intreated

by humble praier send releefe: And this rule is commended vnto vs by the Apo∣stle Peter, saying, If when ye doe well, yee* 1.9 suffer wrong, and take it patiently, this is acceptable to God. He therefore that ho∣peth for ease, must quietly beare in the meane time, according to the pleasure of God.

The trouble may be a present iniury,* 1.10 passing away with the deede, not to be continued, neuer to be iterated, as the rayling of Shemei vpon Dauid: to beare patiently that, which impatience can∣not helpe, giueth hope▪ of ease and re∣compence from the good hand of God, as Dauid said of Shemeis cursing, it may* 1.11 be the Lord will looke vpon mine affliction, and doe mee good for his cursing this day▪ Therfore to suffer it patiently, not ren∣dring euill for euill, no•…•… rebuke for re∣buke, is to cast that burden vpon God.* 1.12

If it be a wrong iterated, or continu∣ed and prosecuted, still patience with praier is to be vsed: for by patience wee possesse our soules, and by praier we ob∣taine helpe at the hands of God.* 1.13

In this continuing and iterated trou∣ble,

it may please God for thy triall thy exercise and thy good, to continue it long, or else in mercy to deliuer thee from it be times. If he interpose his hand of deliuerance, to make it of short con∣tinuance (which is to be praied for) then he will put an end to thy trouble, either by changing the minde of thy troubler, or by weakning and crossing his malice, or else by remouing thy troubler from thee, or thee from thy troubler: where∣in till his will be reuealed by his worke, he is to be attended in patience, and to be intreated by praier.

And because he may remoue the bur∣den* 1.14 of thy domesticall troubles, by re∣forming the troubler: it is a maine point of the casting of thy burden vpon God, to pray vnto him for the reforming of them. And to put to thy hand to so good a worke.

By this rule, if a man bee troubled with an vnquiet wife, and would be ea∣sed by the good worke of God, in re∣forming hir, he must pray vnto God, that he would be pleased to giue he•…•… a bet∣ter heart. And hee himselfe must in all louing manner teach her what is come∣ly

for her to doe as a woman, as a wife, as a mother, as a mistresse, & as a neigh∣bour, wheresoeuer he hath found he•…•… to erre, and by her errour to haue been the cause of his trouble. So did Iob checke and reforme the errour of his wife, when she prouoked him to curse God, saying; thou speakest like a foolish woman: What?* 1.15 shall we receiue good things at the hands of God, and not receiue euill?

So on the other side, if a woman be troubled with a bad and vnquiet hus∣band, and would be eased by the good worke of God in reforming her hus∣band, shee must pray vnto God, that he will be pleased to giue her husband a better heart: and she her selfe must in all dutifull manner helpe that change, ac∣tempting it, partly by gentle wordes in season spoken, and partly by her owne louing and modest behauiour, that is very forcible to reclaime euen a froward minde. By words Abigail attempted to reforme the churlishnesse of Nabal her husband, chusing a fit season to tell him of the danger thereof, the next day after, when he had slept away his drunkennes. She obserued opportunitie, & so should

all women doe. Therefore doeth Bath∣sheba* 1.16 say of a vertuous woman, Shee o∣peneth her mouth in wisedome, and the law of grace is in her tongue. And such words of wisdome from the tongue of his wife, an honest man shold not refuse to heare, and vnto wise words spoken in season, let her adioyne her milde and humble behauiour, by which much good may be done vpon him, as testifieth Saint Peter, saying; Likewise let the wiues be subiect* 1.17 to their husbands, that euen they which o∣bey not the word, may without the word be won by the conuer sation of the wiues, while they behold your pure conuersation, which is with feare: So ought the wife, both both with milde words and good beha∣uiour, helpe the reformation of her hus∣band.

These prescribed rules, for the man to desire, and helpe the reformation of his wife that is froward: and for the woman to desire, and helpe the reformation of her husband that is disordred, when the one prooues the others burden by their errour, giue no countenance vnto the disgracing complaints, vnto the vnciuill taunts and checkes, vnto the brawling

words & blowes, and other euill vsage, that passe now and then between man & woman, when one is offended with ano∣ther: surely God is not the author of such dealings, neither do the married that vse such dealings▪ cast the burden of their domesticall troubles vpon God, os take •…•…ny course to make burden lighter, but they do increase it, and make it heauier.

By the same rule, parēts & masters, bur∣dend with disobedient & disordred chil∣dren & seruants, and desirous to turn off their burdē vpon god, are taught to pray to God for the reformation of their chil∣dren & seruants, & to put their own hel∣ping hand to the worke, vsing their fa∣therly and masterly authoritie, and wise∣dome to draw them back from iniquity. In which godly attempt, fathers and ma∣sters haue alowāce frō God; yea they are not▪ only warranted of God to do it, but it is a charge laid vpon them, children & seruants being committed to them, not onely to doe them seruice, and to be at their cōmandemēt, but rather to receiue education, & instruction from them. And when parents and masters faile, and be∣come carelesse of the instruction of their

children & seruants, and in the right go∣uernmēt of them, God doth often (in his iustice) punish the fathers & masters neg ligence, with the childrens and seruants disorder. And when parents & masters are carefull to instruct & gouerne aright their children & seruants, then God (in his mercy) requiteth that care and dili∣gence with the obedience and faithful∣nesse of children and seruants. Salomon saith in the Prouerbs, The rod and corre∣ction* 1.18 giue wisedome, but a childe set at li∣bertie makes his mother ashamed. Here iu∣stice repayeth with disorder in the child, the neglect of instruction and gouerne∣ment in the parents. The same Salomon saith a gaine, Correct thy sonne, & he will* 1.19 giue thee rest, and will giue pleasures to thy soule. Here mercy repayeth with con∣tenting obedience in the child, the wise and careful gouernement of the parents. To masters also, that their seruants may not breede their vnrest, Salomon in the same place giueth these Items, by which hee might well suppose, that wise men would take warning, A seruant wil not* 1.20 be chastened with words▪ though hee vn∣derstand, yet hee will not answer. This is

plaine enough, that for some seruants, & the right gouernment of them, some∣thing more then words is sometime ne∣cessary.* 1.21 And againe he saith, Hee that delicately bringeth vp his seruant from his youth, at length he wil be euen as his sonne. This is plaine enough, that a delicate life with liberty and pleasure, is not to be allowed to seruants by any rule of good gouernement, left to thy griefe he take vppon him to bee more then a ser∣uant.

Yet these rules for parents to desire and helpe the reformation of disobedi∣ent children: and for maisters to desire and help the reformation of disordered seruants, giues no defence vnto vnna∣turall parents, that are tyrants to their owne children: and to cruel masters, that increase the proportion of worke, and number of strip•…•…s, but dimin•…•…sh the due allowance of meate, and cloathes, and sleepe, and are neuer pleased, but euer brawling. Saint Paul saith vnto parents,* 1.22 Fathers, prouoke not your childrē to wrath. Lenity must be vsed, though not cocke∣ring, and too much sufferance. And to masters he saith; Masters, doe vnto your* 1.23

seruants that which is iust and equall. E∣quity must be vsed toward them, thogh not remissenesse.

To the same purpose may it bee saide for children and se•…•…uants, if while they haue carried themselues duetifully, and deserued well, their parents or maisters, out of their owne vnkindnesse, and cru∣elty, doe prooue a heauy burden vnto them: because it may please God to ease them of that burden, by chaunging the mindes of their parents and maisters, it belongeth vnto them, as a speciall point of the casting of their burden vppon the Lord, to pray vnto God for their pa∣rents and maisters, that hee will be plea∣sed to open and amend their hearts, that they may see their errour, and may re∣forme the same, & learne to deale more kindly (which belongeth to parents) and to deale more iustly (which belongs to maisters;) and whereas they haue no au∣thoritie to admonish, to teach, to cor∣rect, as their parents and maisters haue, yet with due reuerēce they may be bold, obseruing opportunitie, and vsing de∣cent and humble speeches, somtimes to tell them what they think to be fit. How

reuerently, when Saul wronged Dauid and had spoken to Ionathan his sonne, and to all his seruants, that they should kill Dauid, which was Ionathans griefe, because he loued Dauid: how reuerent∣ly did Ionathan labour to make Saul his father see his errour, saying vnto him, Let not the King sinne against his seruant,* 1.24 against Dauid: for hee hath not sinned a∣gainst thee, but his workes haue beene to thee verie good: for he did put his life in danger, and slew the Philistim, and the Lord wrought a great saluation for all Is∣rael: thou sawest it, and thou reioycedst: wherefore then wilt thou sinne against in∣nocent bloud, and slay Dauid without a cause? And when Naamat the Syrian tooke great indignation at the Prophet Elisha, because he came not out and laid his hands vpon his leprousie to heale it, but commanded him to wash himselfe seauen times in the waters of Iordan, which he iudged nothing so vertuous as the waters of Damascus; which indig∣nation of Naama•…•…, the Lord and master grieued all his seruants, how reuerently did they say vnto him, Father, if the Pro∣phet* 1.25 bad commanded thee a great thing,

wouldest thou not haue done it? How much rather then, when he saith vnto thee, wash and be cleane? Such words of mildnesse, spoken in fit season, and with reseruati∣on of due reuerence, may by seruants and children be vsed to their fathers and masters, to induce them to see their for∣mer errour, that it may be a meanes vn∣der God to change their mindes.

But this liberty can no way iustify the insolence and vnduetifulnesse of many children & seruants, that being restrai∣ned by the seueritie of their parents and masters, grow into discontent, & speake contemptuously and raylingly, without all reuerence, and without all regarde, either of the authoritie of their parents and masters, or of the subiection and duety that they owe vnto them.

By the same rule is euery one, whose domesticall trouble growes by the er∣rour of his neighbour (if hee would bee cased, which may be the changing of his neighbours minde) taught to pray vnto God for the bettering of his neighbour: and to put his owne helping hand to so good a woorke, by admonishing his neighbour neighbourly. And hee hath

precepts from GOD to warrant that course. Moses saith, Thou shalt not hate* 1.26 thy brother in thy heart, but thou shalt plainely rebuke thy neighbour, and not suf∣fer him to sinne. So that there wanteth charitie in him that will not louingly tell his neighbor of his errour. And God doeth often in his iustice make thy bad neighbour, to be a cause of trouble vn∣to thee, because thou, knowing his dis∣orders, hast not told him of them, that he might amend. A like commaunde∣ment giueth the Lord Iesus, saying, If* 1.27 thy brother trespasse against thee, goe and tell him his fault betweene him and thee a∣lone. That is, if his faul▪ be bent against thee, as the chosen obiect of his malice: or directed another way, it light vppon thee, to the hurt or hazard of thy life, thy peace, thy profit, or thy good name: or if his misdeede were neither intended a∣gainst thee, nor did light vpon thee, but onely thou art grieued in thine honest soule, to behold so vngodly dealing: in these cases thou art commāded of the Lord to tell him of his fault, that if hee be curable he may amend. And because thou knowest not but that it may please

God to ease thy burden of domesticall troubles, making them of short conti∣nuance by reforming the troubler, it is a speciall point of casting this burden vp∣on God, to pray for the amendment of thy neighbour, and to put thy helping hand thereto, by gentle and neighbour∣ly admonitions.

But this liberty of telling thy neigh∣bour his fault, giues no allowance of rayling, and reproaching, and publique disgracing of men, by casting their in∣firmities and faults in their teeth. A chri∣stian man must abhorre all such bitter courses, remembring what the Apostle Peter saith▪ Loue couereth a multitude of* 1.28 sinnes: That is, a right charitable man, though hee seeke to reforme his neigh∣bour, by telling him of his sinne, yet he will not disgrace or shame his neighbor by publishing his sinne.

It may please God to ease thee of the* 1.29 burden of thy domesticall trouble by weakening the power, and crossing the malice, and abating the pride of thy troubler, that either hee shall not dare, or shall not be able to proceede any fur∣ther in thy vexation: as he daunted the

Pride of Laban, when he pursued Iacob, for hee meant euill to Iacob; but by the way, God came to Laban the Arnmite•…•…* 1.30 a dreame by night and said vnto him, take heede that thou speake not t•…•… Iacob aught saue good. And by this threatning of the Lord Labans stomake was taken down, as hee confessed to Iacob the next day, saying, I am able to doe you euill, but the* 1.31 God of your Father spake vnto mee yester. night, saying, Take heed that thou speake not to Iacob aught saue good. And GOD crossed the fury and violence of Saul, when hee thought to haue slaine Dauid, Saul intended to s•…•…ite Dauid to the w•…•…ll* 1.32 with the speare: but he turned asi•…•… out of Sauls presence, and he •…•…ote the speare a∣gainst the wall, but Dauid si•…•…d, and esca∣ped, &c.

In this case it is not lawful fo•…•… thee to* 1.33 pray vnto God for the death, the sicke∣nesse, the impouerishing, or any way the hurt of thine enemy, leaue him to the iudgement of God, and pray vnto God to forgiue him his wicked malice. Yet is it lawfull for thee to pray vnto God, that hee will be pleased to confound the deuices, and to crosse the attempts, and

to scatter the prepared power of thine aduersaries. So we reade that Dauid, in the time of Absoloms treason, when he vnderstood that Ahitophel that great po∣litician tooke part with him, he feared his counsell, and first prayed vnto God, saying, O Lord, I pray thee turne the coun∣cell* 1.34 of Ahitophel into foolishnesse. And af∣terward sent his wise and faithful friend Hushai the A•…•…chite to bee an opposite vnto Ahitophel, by whose meanes in∣deede Ahitophels counsell was reiected, to the danger of Absolom, and safetie of Dauid, and many like prayers wee haue in the Psalmes. In one place, Vp Lord,* 1.35 let not man preuaile. In another place, Let not them that are mine enemie;, vn∣iustly* 1.36 reioyc▪ ouer mee, neither let them winke with the e•…•…e that hate mee without a cause. And in another place, Let not the* 1.37 wicked haue his desire, O Lord, performe not his wicked thought, lest they be prowd. Thus wee see that the Saints haue made their prayer vnto God, against the ma∣lice, power, and cunning of their aduer∣saries, that God would be pleased to a∣bate their pride, to asswage their malice, to confound their deuices, and delude

their cunning, that they might not pre∣uaile to doe the mischiefe that they in∣tended. And so far it is lawfull for thee to pray for their disappointing.

And because sometime the seruants of God, haue made request vnto him, against the persons of their enemies, praying for their destruction; as Eli•…•… did against the messengers of the King of Israel, saying, If that I be a man of God* 1.38 let fire come downe from heauen, and de∣uoure thee and thy fifty. As Dauid in di∣uers places of the psalmes, let them bee confounded and put to shame that seeke af∣ter* 1.39 my soule, let them be turned backe and brought to confusion that imagine mine hurt. And in another place, set thou the wicked ouer him, and let the aduersarie* 1.40 stand at his right hand, when he shal bee iudged, let him be condemned, and let h•…•… praier be turned into sinne. As Peter t•…•…e Apostle praied against Simon Magus, thy mony perish with thee; that, is both thou* 1.41 and thy mony perish. And Paul the A∣postle against Alexander the Copper∣smith, saying, Alexander the Copper∣smith* 1.42 hath done me much euill, the Lord reward him according to his workes. Let

none of vs thinke that for the procuring our ease, and deliuerance from our neare troubles, it is lawfull for vs to bend the force of our p•…•…aiers against the persons of our aduersaries, and to desire their destruction or hurt. For those whose ex∣amples are before remembred, were the Prophets of God, and Apostles of the Lord Iesus Christ, who knew the re∣probation of those against whom they praied, and so rather pronounced the knowen iudgements of God, then the priuate affections of their owne hearts: and if they pronounced their owne af∣fections, they were affections confor∣med to the known iudgements of God, not contending to guide & moue Gods iudgements. So doth S. Austin affirme* 1.43 of all such praiers, saying, those things which are spoken in the forme of wishing, are things opened by a spirit of prophecying and when they say, let that be done, and let that be done, it is no other then if they had said such and such a thing shall come vnto them No•…•… we haue no such know∣ledge of any mans reprobation, he may prooue a sheep of Christ, whom as yet by his fruits we find and therfore esteem

a wolfe. And we haue no such spirit of prophecy by which we can foretell, what wrath from God shall fall vpon them. And also our Sauiour hath giuen vnto vs, this rule which we must follow.* 1.44 Pray▪ for them which hurt you and perse∣cute you. Therefore if God be pleased to ease vs of the burden of our troubles by▪ weakning the power, asswaging the pride, and malice, and by disappointing and scattering the purposes and counsel of out enemies, we in seeking this grace at his hands, may pray against their de∣uises, but not a against their persons. And therefore by this rule is no countenance giuen to the dire imprecations, and bit∣ter curses that many vncharitable men powre out against their troublers.

Perhaps it may please God to ease* 1.45 thee of this burden of domesticall trou∣bles, making them short, either by re∣moouing thy troubler from thee, or by remouing thee from thy troubler. And this remoue all may be made, either by death or by some other course. And thereto some rules pertaine, in the right obseruation whereof a wise man for his ease casteth his burden vpon God.

If the remoue be to be made by death:* 1.46 this is a thing that God may doe at his pleasure, because he is the Lord of life, to giue it and continue it. Dauid saith vnto God; With thee is the well of life.* 1.47 And to him also pertaines all power o∣uer death, to hastē it & bring it forward. The same Prophet saith of the same* 1.48 God; To the Lord God belong the issues of death.) This maner of remoue by death it is not lawfull for thee to desire, much lesse by thy hand to further, either in the death of thy selfe, or of thy troubler. If God be pleased to doe it for thee, either in remouing thy troubler from thee, or in remouing thee from thy troubler, it is euery way a worke of his mercy to∣ward thee.

If God by death remoue the troubler from thee, it is his mercy to thee. When God by death had remoued Absolom, that had greatly troubled his father and made him flie from Ierusalem, then was that domesticall trouble at an end, and Dauid returned in peace to Ierusalem. That remoue of the trobler by his death was Gods mercy to the troubled. So likewise if God by death remoue thee

from thy troubler, that also is Gods mercy to thee, for so he giueth thee rest, as the Prophet Esay speaketh, saying; The righteous perisheth, and no man consi∣dereth* 1.49 in his heart: and mercifull men are taken away, and no mā vnderstandeth that the righteous are taken from the euill to come. This is also Gods gracious mer∣cy deliuering him from trouble.

But for thee to be an actor in these things, it is altogether vnlawfull, God hauing giuen to thee a commandement to the contrary; Thou shalt not kill. Dauid* 1.50 would neuer so be eased of his troubler Saul: he would not doe it himselfe, nor suffer others to doe it, though he often had opportunity, but waited on the hand of God, saying to Abishai, that would haue smitten him while Dauid and he stood by Sauls beds side; As the Lord li∣ueth,* 1.51 either the Lord shall smite him, or his day shall come to die▪ or he shall descend into battell and perish: the Lord keep me from laying mine hand vpon the Lords annoin∣ted. And at last he was eased by Sauls death without laying his hand vpon him, it is the remedy of tyrants and bloud-thirsty persons, to seeke ease of

their troubles, by procuring the death of their troublers. And it is the remedy of faithlesse & desperate men, to ease them of their burden of troubles, by remouing themselues from their troubles and tro∣blers by their death. So did Saul, Ahito∣phel, and Iudas. Those men that so re∣moue themselues and others, cast not their burden vpon the Lord, who is the giuer of life, but cast it vpon the diuel•…•… backe (and themselues withall) who was a murderer from the beginning.

But if a remoue for thine ease may be* 1.52 effected by shift of place, that may both be desired and vsed without sinne. Isaack sent his sonne Iacob away from his bro∣ther Esau, when Esau in his anger had sworne to slaie him. Dauid fled from the hand and Iauelin of Saul, and shifted for himselfe by remouing from place to place: and he conueied all his fathers house into the land of Moab from Sauls reach. The Lord Iesus oftentimes with∣drew himselfe from the fury and rage of the Iewes. And he gaue his disciples a rule for times of persecutiō, saying, when they persecute you in this city, flie vnto a∣nother.* 1.53 And many honest men haue re∣moued

their habitations, to auoid ill neighbours, and to be out of the reach of too neare troublers. And many haue purged their houses of vnquiet spirits, both children & seruants, as they might doe, when they could not amend them in the house.

But yet I must tell you, that if chil∣dren and seruants increase the burden of* 1.54 thy domesticall troubles, this turning them out for thine ease, must be the last remedy that must be vsed; and all other meanes for their amendment must first be attempted, because children and ser∣uants are not sent of God into thine house, only for thy pleasure and ease, but they are committed vnto thee to be brought vp vnder thee, and to be trai∣ned by thee to grace and good behaui∣our. And that is a thing that thou must looke vnto somewhat more then only to thine owne quiet, that thou maist be able to answer God for their soules. If any member of the body be diseased and out of temper, putting the head and whole body to paine, a man will not at the first cut off that member, but first he vseth all meanes to cure it, and doth

with much patience endure the weak∣nesse of it, and will suffer a blind eie, ra∣ther then plucke it out of the place; and a lame hand rather then cut it of; and a sore leg rather then let the sawe come to it: and that shall be the last worke, if he doe it at all. And children and ser∣uants are members in the body of thine house; therefore he is but a bad head and gouernour, that presently, because chil∣dren and seruants are troublesome, that thrust them out of dores to seeke their ease. By remouing them must be the last attempt. But if other attempts first made by thine own authority and wise∣dome then after by the counsel of neigh∣bors and friends, and lastly by the pow∣er and countenance of the magistrate, will doe no good vpon them, but they persist in their wickednesse, and proue incurable, to the hurt of thy selfe and o∣thers in thy family; Then the eie, the hand* 1.55 and the foot that offendeth may be cut of. If children or seruants, or any other that may be turned away, be as tender and deare as thine eie, as seruiceable as thine hand, as necessary as thy foot, let them depart. The whole is to be respected

before a part, & the head before a mem∣ber. Thus God may be pleased to shor∣ten thy sorrow by a remoue and shift of place between thy troubler and thee.

If God be pleased to continue thy* 1.56 trouble long, all the former aduises must be practised as time affordeth opportu∣nity, because thou know st not what happy houre of thine ease God hath set downe in his good purpose. And those two common rules of patience and praier must neuer be neglected.

And for the mittigating of thy sor∣row* 1.57 vnder that burden, consider these things that follow, and they will bring much ease vnto thy mind. First that it is the common condition of all Adams children, in this world to haue troubles; as Iob speaketh most truly, Man that is borne of a woman is of a short continuance,* 1.58 and full of trouble. And if it be common to all, without exception of any (how great how godly soeuer) thou shouldst be too delicate to desire to be exempted.

Secondly, in a more neare manner, it is common to all the Saints of God to haue troubles in this world, more then the wicked, by reason of the enmity

that the wicked world beareth to the godly, being vnto them a step-mother, while like a naturall mother, she affor∣deth all the delight she can vnto her own. The Apostle Paul saith, All that will liue godly in Christ Iesus, shall suffer per∣secution.* 1.59 And if it be common to all Christs followers to beare a crosse and follow him, thou must not looke to be free.

Thirdly, thy troubles, if they should continue vnto the last hower of thy life, yet are they but short, for life it selfe is short, & no trouble, but is shorter. They end and giue place one to another, and God interposeth between trouble and trouble spaces of quiet and gladnesse, and they are mixed with much cause of reioycing, not only in regard of future mercies hoped for, but also in regard of present mercies possessed. Which mix∣ture is as good and pleasant, as the en∣ding of troubles: and therefore they are to be esteemed short: as also the Apostle calleth them, saying, Our light affliction which is but for a seasō, and he that shrin∣keth for short troubles, is but faint∣hearted.

Fourthly, thou hast Christ ioyning his shoulder to thine, and bearing part with the in euery burden of thine, and he bea∣reth both in compassion to pity thee, and also in his diuine power to assist thee, that thou maiest not sinke vnder thy burden. Therefore doth he call thy yoke his yoke, saying, Take my yoke on* 1.60 you. Therefore when he speaketh of the vnkindnesse shewed to his followers, he speakes on this manner, I was hungry* 1.61 and yee gaue me meat, I was thirsty and yee gaue me drinke. And speaking to Saul, then perscuting those that called vpon his name, he said vnto him; Saul, Saul,* 1.62 why persecutest thou me? Thus he maketh himselfe a party in all the sufferings of his seruants: & what Christian man shall grudge to beare his part in that burden, wherein he hath the Lord Iesus so kind∣ly and so strongly bearing with him.

Fistly, let him consider that those troubles that disquiet his life, were not raised vp against him without Gods ap∣pointment: as Dauid said of Sheme•…•…, Suf∣fer* 1.63 him to curse, for the Lord hath bidden him. And if thou diddest grue to receiue or disdaine to put vp the offered wrong

at the hands of the offerer, yet receiue them without griefe, and put them vp without disdaine at the hands of God, and for his pleasure sake.

Lastly, let him consider that troubles auile much to the practise of Christi∣anity, they make vs remember God more often, and pray to him more fer∣uently then otherwise we would. They make vs remember our selues that wee are but dust, and haue offended God: they pull downe pride, and prouoke vnto repence: they worke in vs bowels of compassion, causing vs to pity others in trouble: they make vs lesse to loue this present world, and more to desire and long for heauen. These considera∣tions put together, are of great power to make any Christian man to beare them patiently, and to esteeme them no burden, though God in his wisedome suffer them to lie long vpon vs. The rules hitherto deliuered, teach kindly how to cast our burden of domesticall troubles vpon God. When our trouble is caused by the wrong offered vnto vs by others, in their vnthankfulnesse, dis∣obedience, vniustice, or frowardnesse.

Sometime thy home-trouble is occasi∣oned* 1.64 by sicknesse, death, or some cala∣mity happened vnto thy self, or to some other, either kinsman, neighbor, friend, or of thine owne family.

If it be sicknesse, feare of death, or any calamity vpon thy selfe, we know that euery man is readily sensible of his ow•…•… euill: If it be sicknesse, death, feare of death, or calamity whatsoeuer vpon o∣thers, we know that some one is more neere and deare vnto thee then some o∣ther, and accordingly thou art more o•…•… lesse sensible in their euils. How in these cases we may cast our burdens vpon the Lord, let vs consider.

First if sicknesse, feare of death, or a∣ny* 1.65 other calamity be happened to thy selfe, patience and praier, commended before for common rules in all troubles, are here to be vsed. And if it be sicknesse in thine owne body, these things obser∣ued will giue ease to thy minde, and perhaps health also to thy body; and so either remoue wholy thy burden, o•…•… make it more easie. First remember that it is the visitation of God, euen of him* 1.66 that saith of himself, I wound, and I make

whole, that is, I send painefull sicknesse▪ and again▪ I send sauing health. This rule will lead thee into many other, wherof euery one will greatly helpe thine ease. It will teach thee, as the Apostle Peter also teacheth thee, when he saith: Hum∣ble* 1.67 your selues vnder the mighty hand of God, that hee may exalt you in due time. For it wil make thee patiently to yeelde to the Lords pleasure. Secondly, it will make thee looke into thy life past, and to acknowledge thy sinne prouoking God, as it moued Dauid, saying, Thine* 1.68 hand is heauy vpon mee day and night, and my moisture is turned into the drought of Summer, then I acknowledged my sinne vnto thee: for I thought I will confesse a∣gainst my selfe my wickednesse vnto the Lord, and thou forgauest the punishment of my sinne. And thirdly, with a resoluti∣on to depart from thy former iniquity, it wil mooue thee to pray vnto God for health, and to vow praise and thankes vnto God, as the sicknesse of Hezekiah* 1.69 wrought zeale of praier and thanksgi∣uing in him; Then Hezekiah turned his face to the wall, and praied vnto the Lord, and said, I beseech thee, Lord, remember

now how I haue walked before thee in truth, and with a perfect heart, and haue done that which is good in thy sight. And for his resolution of praising God, it followeth in the same place; The graue* 1.70 cannot confesse thee, death cannot praise thee, they that goe downe into the pit can∣not hope for thy truth, but the liuing, the liuing, hee shall confesse thee, as I doe this day: the father to the children shal declare thy truth. The Lord was ready to saue mee, therefore we will sing my song, all the daies of our life, in the house of the Lord. The first acknowledgement of Gods hand, will produce all these things following, as patience, confession of sinnes, praier, and vowes of thanksgiuing: and euery of these at the hands of God, wil obtain ease of thy griefe. Then lastly, it will mooue thee in all the meanes thou vsest for the recouery of helth, to looke high∣er then either to the skill of the Physiti∣an, or vertue of the medicine, that thou maist not fall into the mischiefe of Asa* 1.71 King of Iuda, of whom it is written; Asa in the nine and thirtieth yeare of his raigne, was diseased in his feete, and his dis∣ease was extreame: yet hee sought not the

Lord in his disease, but to the Physitians. So Asa slept with his fathers, and died. Thus auaileable to the easing of thy burden of sicknesse in thy selfe, it will be, to acknowledge therein the visitati∣on of God.

And if it be any other calamity of* 1.72 whatsoeuer kinde fallen vpon vs, (and diuers they are that may fall vpon vs: as for example, Ioseph was sould vnto strangers, and imprisoned in Aegypt: the men of Zeklag were spoiled of all that they had, in their absence with Da∣uid: Abiathar of the house of Eli, was cast out by Salomon from being Priest vnto the Lord: warre and famine, and the anger of Princes, yea many inferior causes, breed many calamities) the only sure way of casting our burden vpon God, is to acknowledge the worke of God in our calamity, patiently to beare what he laieth vpon vs, and heartily to pray vnto him for succour. That wee ought to acknowledge Gods worke in our calamity, and patiently to beare his pleasure, Iob doth teach vs saying, Shall* 1.73 we receiue good things at the hand of God, and not receiue euill? Surely we doe ne∣uer

deserue any good at the hand of God, and wee doe continually deserue euill: what reason then haue we to de∣sire euer to receiue good that we neuer deserue: and neuer to receiue euill that we euer deserue? Patience therefore in bearing the calamity that God laieth vpon vs, doth well become the sonnes of men. And that in our calamity wee ought to pray vnto God, if wee would haue him to ease vs of our burden, is so cleare, that wee neede no proofe for it. What man is hee, religious or profane, beleuer or vnbeleuer, that doth not in his calamity remember God, looke vp to heauen, and pray to God? the Ma∣riners in the ship, whereinto Ionas was entered, when he fled from God, when the storme vpon the sea was sore, and the tempest proued a calamity vnto them, so that they threw the wares out of the ship into the sea, to lighten the ship, for safty of their liues, without in∣struction they could then, according to their knowledge of God, fall to praier. For so it is written; The Mariners were* 1.74 affraid, and cried euery man vnto his God. Though it be not generall with all men,

being in calamity and misery, to beare it patiently, yet it is generall with all men in calamity and misery to pray for ease. So that a religious man, being burdened with any calamity, needeth not so much to be taught, that it is fit for him to pray, as hee needeth to be comforted, by being put in hope, that God will in due time answer his praier: as surely he will, if he be called vpon in the name of his beloued sonne. For so hath the Lord Iesus assured vs, saying.* 1.75 Verely, verely I say vnto you, whatsoeuer yee shall aske the father in my name, he will giue it you. Let him pray therefore vnto God the father in the name of the Lord Iesus, and patiently attend the Lords leisure, and in due time he wil haue mer∣cy vpon him. This is when any calami∣ty is fallen vpon vs, to cast our burden vpon the Lord, for our ease.

If it be the feare of death, that is thy* 1.76 burden: and perhaps with regard vnto others that shall be in some danger by thy death, as wife, children, seruants, and others that haue their education and maintenance vnder thee. First the bur∣den of feare of death, is made easie to a

godly man by many considerations, in al which he cas•…•…eth his burden vpon the Lord. First hee will consider that it is common to all Adams posteritie. A•…•… Dauid being ready to die saith vnto his sonne Salomon; I goe the way of all the* 1.77 earth: therefore death ought not to seeme fearefull to thee, that is common to all. Secondly, hee will consider that hee cannot die before the time appoyn∣ted of God, that gaue him life, and assig∣ned from euerlasting the certaine length of it; as Iob saith, Is there not an ap∣poynted* 1.78 time to man vppon earth? And shall any desire longer life, then the giuer of life alloweth▪ Or shall any be grieued to resigne his life into the handes of him that gaue it? Thirdly, hee will consider that the end of life shall bee the end of trouble vnto him, & that his death shall bring him rest from all troubles, as the Spirit of God from heauen hath proclai∣med, saying, 'Blessed are the dead that die* 1.79 in the Lord, for they rest from their labor. Rest and ease from weary labour, is ob∣tained by our death and departure out of this life. Fourthly, hee will consider that the sting and danger, and all bitter∣nesse

of death is taken away by the death of Iesus Christ, and death vnto the Saints is made the gate of life: the Apostle say∣ing; O death where is thy sting? O graue* 1.80 where is thy victorie? The sting of death is sinne, and the strength of sinne is the law. But thankes be vnto God, which hath gi∣uen vs victorie through our Lord Iesus Christ. Lastly, for his ease, of feare in the approach of death, yea for the filling of his heart with all true comfort in death, that he may rather desire and long for, then any way feare the houre of his death, he will consider, that his death shal be the gathering of him vnto Christ his redeemer: as the Apostle saith, Desi∣ring* 1.81 to bee loosed, and to bee with Christ, which is best of all. For while we liue in the world, we are absent from the Lord, and we walke by faith and not by sight. But when we depart this world, wee are gathered vnto him to dwel for euer with him. And that is performed which hee promised, saying, Though I goe to pre∣pare* 1.82 a place for you, I will come againe, aud receiue you vnto my selfe, that where I am, there may ye be also. By these considera∣tions is the burden of the feare of death

made easie to a beleeuer: and in all these considerations doth hee cast his burden vpon the Lord for his ease.

If hee therefore feare his owne death, because others shall want him: his wife shal be a widow, his children shalbe fa∣therlesse, his seruants shalbe orphanes, and many shall misse him, that now haue a helper of him; and for their sakes, ra∣ther then for himselfe, hee is afraid to die. This burthen is to bee cast vppon God, by commending them vnto his prouidence, who giueth food to al flesh, because his mercy indureth for euer: and who is the keeper of Israel, that neither slumbereth nor sleepeth. And that hee may doe this the more comfortably, for the ease of his heart, let him remember that the Lord saith, All soules are mine,* 1.83 both the soule of the father, and also the soule of the sonne are mine. He that crea∣ted thee, and had a care of thee as the worke of his handes to maintaine thee, created also thy wife, thy children, thy seruants, and thy poore friends, and therefore hath also a care of them as the worke of his hands to maintaine them, And hee that gaue his Sonne for thee to

redeeme thee, and therefore had a father∣ly care for thee, to doe all things for thy preseruation and saluation, did also giue his Sonne for them to redeeme them, and therefore also hath a fatherly care of them, to doe all things for their pre∣seruation and saluation: so that thou maiest most safely commend them to his mercie. And let him remember what the Prophet hath said of God, pertain∣ing particularly to this griefe, as if it were intended for his ease in this case: He is a Father of the fatherlesse, and Iudge* 1.84 of the widdowes, euen God in his holy ha∣bitation. So that thou shalt not leaue thy wife without a husband, thy children without •…•… father, thy seruants without a maister, and thy poore friends with∣out a helper, when thou commendest them to God. He will be all in all vnto all and euery one of them. And there∣fore in this griefe, remembring Gods prouidence, thou castest thy burthen vppon GOD, and easest thine owne heart, when thou commendest them vn∣to him.

And if it be not thine owne sicknesse,* 1.85 death, or calamitie, that grieueth thee,

but the sicknesse, death, or calamitie of* 1.86 some other neere vnto thee, as of thy husband or wife, thy parents or chil∣dren, thy maister or seruant, or some neighbour, or friend that was neere and deare vnto thee: (with commendation of thy compassion, that ought indeede to stretch it selfe to all these, and further also: for the seruants of God must not be without naturall affections.) This is, in the case of their sicknesse and calamitie, to cast thy burden vpon the Lord, first to minister what help and comfort thou art able vnto them, both with good words and also with reall seruices, that they recouering the sooner out of their sicknesse and calamitie, thy heart may the sooner bee freed of that griefe, that thou sustainest for them. And in this mi∣nistring of comfort and help vnto them, thou seruest the Lord, and becommest the meanes and instrument of his mercie to the afflicted. Therefore it is saide of the woman of Shumem, Elishaes good hostesse, that her sicke sonne sate on her* 1.87 knees till noone: that is, shee was grie∣ued for his sicknesse, and with a most willing heart gaue him the best help and

comfort that shee could. Hence grow all those workes of mercy, that the Lord Iesus saith, hee will remember and re∣ward when hee commeth in his glory. Hence commeth the feeding of the hun∣gry, the refreshing of the thirstie, the clothing of the naked, the intertaining of the stranger, the visiting of the sicke, and releeuing men in bonds. Hence grow all these works of mercy, namely, that men and women of tender hearts, which haue bowels of compassion in their bodies, are grieued to behold the want, the miseries, and calamities of o∣thers, and doe ease their owne hearts, by vsing all meanes to ease the others cala∣mity: so casting in a most sweete maner the burden of their owne griefe vppon God, who will certainely comfort them that labor to comfort his afflicted ones, Vnto this rule pertaine all the precepts of ministring to the necessities of the Saints.

But because while thou art thus ca∣sting* 1.88 the burdē of thy griefe vpon God, by vsing all good means to relieue them for whom thou art grieued. Because (I say) they are not presently freed from

their calamitie, nor thou from all thy sorrow conceiued for their sakes: ther∣fore vnto this diligence of helping and succouring the miserable (if thou wilt soundly and fully cast thy burden vpon God) patience must be added, and prai∣er: patience to beare quietly their sick∣nesse and calamities whom thou louest, for the Lords sake that hath appoynted it so, glorifying him in all his workes: and prayer, to intreat the God of mer∣cie to remember (in his mercy) those thy miserable friends, and to raise them vp whom he cast downe. Heere remember Dauid praying for his sicke childe: Da∣niel praying for the returne of the capti∣uity: the Centurion praying for his sicke seruant: and the Church praying for Pe∣ter imprisoned. I will insteed of all ex∣amples, adde the precept of the Apostle Paul, making patience and prayer the chiefe rules of obtaining ease of all bur∣dens,* 1.89 saying, Let your patient minde bee knowne to all men, the Lord is at hand: be nothing carefull, but in all things let your requests be shewed vnto God, in prayer and supplication, and giuing of thankes. Thine owne diligence in shewing mercy and

helping, thy patient attendance vppon God, with thy faithfull prayer for the as∣flicted, are the mean•…•… of casting thy bur∣den vppon God, when thou art grieued for the sickenesse and calamities of o∣thers.

But if it bee the death of some deare* 1.90 friend that thou art grieued for, where∣in perhappes thou thinkest thy griefe remedilesse, because thy dead can not liue agayne: euen for this verie cause, oughtest thou to beare the death of thy friend quietly, because thy dead cannot liue againe. And herein wee haue Da∣uid an example of godly fortitude vnto vs, who hauing a childe sicke, did while it yet liued, afflict his soule. For it is written, Dauid be sought GOD for the* 1.91 childe, and fasted, and went in, and lay all night vpon the earth. Then the Elders of his house arose, to come vnto him, and to cause him to rise from the ground, but hee would not, neither did hee eate meate with them. Thus while there was hope of re∣medy, he gaue way to the sorrow of his* 1.92 heart. But it followeth; On the seuenth day the child died: and the seruants of Da∣uid feared to tell him, that the childe was

dead: for they said, behold while the child was yet aliue, we spake vnto him, and hee would not bearken vnto our voyce: how shall wee say vnto him, the childe is dead, to vex him more? But when Dauid saw his seruants whispered, Dauid perceiued that the childe was dead: Therefore Da∣uid said vnto his seruants, Is the childe dead? And they said, hee is dead: then Dauid arose from the earth, and washed, and annoynted himselfe, and changed his apparell, and came into the house of the Lord, and worshipped, and after came to his owne house, and bade that they should set bread before him, and hee did eat. His sorrowing ended when hee once sawe, that there was no hope of enioying any longer the company of his childe. Now this course seemed to his seruants a new and strange kind of philosophie, that he should mourne in the danger of death, and yet reioyce, or at least comfort him∣selfe with any content in death: and therefore his seruants saide vnto him, What thing is this that thou hast done?* 1.93 thou diddest fast and weepe for the childe while it was aliue: but when the child was dead, thou didst rise and eate meat. And

what reason had hee for this strange and vnwonted behauiour? Hee said, while* 1.94 the childe was yet aliue, I fasted and wept: for I said, who can tell whether God will haue mercy on me, that the child may liue: but now being dead, wherefore shall I now fast? can I bring him againe any more? I shall goe to him, but he shall not returne to me. Behold, the same thing that maketh thee to mourne, namely, that thy dead shall not returne to thee: the same con∣sideration Dauid made the ground of his quiet and content, and thereupon he comforted his heart, and would not con∣tinue in heauines for that that could not be helped. So that it is (to a right vn∣derstanding man) ground enough to build content and quietnesse of heart vpon, that God hath done his worke, which thy sorrow cannot reuoke.

But, for the further quieting of thy minde, know that thy dead shall liue a∣gaine: as the Prophet Esay saith▪ Thy* 1.95 deadmen shall liue, with my body shall they rise. There is a day appointed of GOD, wherin they shall returne out of the dust againe, and liue againe in their bodies then glorified. Yea, know that for thy

comfort, that thy dead doe now liue, and howsoeuer their bodies lie without life in the graue, yet their soules do liue, and shall liue for euer with God. And with these considerations of the present life of the soule, and the future life of the bodies, the Apostle would haue wise Christians comfort thēselues ouer their dead, and not giue way to their affecti∣ons, to mourne without measure, say∣ing,* 1.96 I would not brethren haue you igno∣rant concerning them which are asleepe, that ye sorrow not as others which haue no hope. For if wee beleeue that Iesus is dead and risen, euen so them which sleepe in Ie∣sus, God shall bring with him. For this say wee vnto you by the word of the Lord, that wee which liue, and are remayning in the comming of the Lord, shall not preuent them which sleepe. For the Lord himselfe shall descend from heauen with a showt, and with the voyce of the Archangel, and with the trumpet of God. And the dead in Christ shall rise first. Then shal we which liue and remaine, be caught vp with them in the clouds▪ to meet the Lord in the aire, and so shall wee euer bee with the Lord. Wherefore comfort your selues one ano∣ther

with these words. Let them mourne for their dead, that know not the hope of the dead, and suppose them extinct that are departed: but let them which in the schoole of Christ, haue learned what is the condition and hope of the dead, how their soules doe presently liue with Christ, and that their bodies also shalbe raised vp in glorie at the last day. Let them reioyce in the behalf of their dead, and throw off that burden of sorrow, which is so heauy vnto them. And thus much for the second branch of secular troubles, namely, for domesticall trou∣bles, and the casting of that burden vp∣on God.

Notes

• * 1.1

  Particular rules of cast∣ing these troubles vp∣on God. These trou∣bles are wron•…•…s or griefes.
• * 1.2

  Wrongs oc∣ca•…•…oned sometime by our selues.
• * 1.3

  How to cast those wrongs vp∣on God.
• * 1.4

  Not occasi∣oned by our selues.
• * 1.5

  1. Sam. 12. 3
• * 1.6

  Psal. 7. 3.
• * 1.7

  Prou. 16. 18
• * 1.8

  How to ca•…•… these vpon God.
• * 1.9

  1. Pe. 2. 20.
• * 1.10

  Troubles not conti∣nued nor iterated.
• * 1.11

  2. Sam. 16. 22.
• * 1.12

  Troubles continued.
• * 1.13

  If for a short time.
• * 1.14

  This tro•…•…∣ble may be remoued by reforming the trou∣blers.
• * 1.15

  Iob. 2. 10.
• * 1.16

  Pro. 31. 26
• * 1.17

  1. Pet. 3. 1 •…•…
• * 1.18

  Pro. 29. 15
• * 1.19

  Pro. 29. 17.
• * 1.20

  Pro. 29▪ 19
• * 1.21

  Pro. 29. 21.
• * 1.22

  Ephes. 6. 4.
• * 1.23

  Coloss. 4. 1
• * 1.24

  1. Sa. 19. 4.
• * 1.25

  2▪ Kin. •…•…. •…•…3.
• * 1.26

  Leu. 19 17
• * 1.27

  Ma•…•…. 18. 15
• * 1.28

  1. Pet. 4. 8.
• * 1.29

  By weake∣ning the power of the trobler
• * 1.30

  Gen. 31. 24
• * 1.31

  Gen. 3•…•…, •…•…9
• * 1.32

  1. Sa. 19. 10
• * 1.33

  How then to cast it vpon God?
• * 1.34

  2. 5•…•…. 15. 31
• * 1.35

  Psal. 9. 19.
• * 1.36

  Psal. 35. 19
• * 1.37

  Psal. 140. 8
• * 1.38

  2. Kin. 1. 10
• * 1.39

  Psal. 35. 4.
• * 1.40

  Psal. 109. 6
• * 1.41

  Act. 8. •…•…0.
• * 1.42

  1. Tim. 4. 14.
• * 1.43

  August. in Psal. 35.
• * 1.44

  Mat. 5. 44.
• * 1.45

  By remo∣uing the troubler from thee, or thee from him.
• * 1.46

  If his remoue b•…•… by death.
• * 1.47

  Psal. 36. 9
• * 1.48

  Psal. 68. •…•…0
• * 1.49

  Esai 57. 1.
• * 1.50

  Ezo▪ 20. 13
• * 1.51

  1. Sa. 26. 10
• * 1.52

  If it be by shift of place.
• * 1.53

  Mat. 10. •…•…3
• * 1.54

  Rulet con∣cerning re∣moue of children or seruants.
• * 1.55

  Mark. 9. 43
• * 1.56

  〈◊〉〈◊〉 thy trouble con∣tinue long.
• * 1.57

  Consolati∣ons to com∣fort in long trou∣bles.
• * 1.58

  Iob 14. 1.
• * 1.59

  2. Tim. 3. 1•…•….
• * 1.60

  Matth. 11. •…•…9.
• * 1.61

  Math 25. 42. •…•…
• * 1.62

  Acts. 9. 4.
• * 1.63

  2. Sam. 16. 11.
• * 1.64

  If thy troble be griefe •…•… not wrong.
• * 1.65

  If griefe grow from sicknesse in thy selfe.
• * 1.66

  Deut. 32. 39.
• * 1.67

  1. Pet. 5. 6.
• * 1.68

  Psal. 32. 4.
• * 1.69

  Esa. 38 2.
• * 1.70

  Esa▪ 38. 18.
• * 1.71

  2. Chro. 16. 12.
• * 1.72

  If it be any other cala∣mity.
• * 1.73

  Iob▪ 2. 10▪
• * 1.74

  Ion. 1. 5.
• * 1.75

  Iob. 16. 23.
• * 1.76

  If it be feare of death.
• * 1.77

  1. King. 2. 2
• * 1.78

  Iob 7. 1.
• * 1.79

  Reu. 14. 13
• * 1.80

  1. Corin. 15 55.
• * 1.81

  Phil. 1. 23.
• * 1.82

  Iohn 14▪ 3.
• * 1.83

  •…•…zoc. 18. 4
• * 1.84

  Psal, 68. 5.
• * 1.85

  If th•…•…u •…•…rt grieued 〈◊〉〈◊〉 others.
• * 1.86

  First help, to ease thē what thou ca•…•…st.
• * 1.87

  •…•… Kin. 4. 20
• * 1.88

  The•…•… pati∣ence and prayer.
• * 1.89

  Phil. 4. 5.
• * 1.90

  If it be for the death of others.
• * 1.91

  2. Sa. 12. 16
• * 1.92

  2. Sa. 12. 18
• * 1.93

  2. Sa. 12. 21
• * 1.94

  2. Sa. 12. 22
• * 1.95

  Esa. 26. 19
• * 1.96

  1. thes. 4▪ 13