But what is the way of this dissolving of my burden? There is a faculty in it that all persons have not: though they would do thus with it, they can not; it lies on them, and they are not able to cast it on God. The way is, doubtless, by praying and believing these are the hands by which the soul can turn over to God what itself can not bear; all cares, the whole bundle, is most dexterously transferred thus. Be careful for nothing. A great word! Oh, but how shall it be? Why thus, says the apostle, In all things make your requests known unto God, and in a confident cheerful way, supplication mixed with thanksgiving; so shall it be the more lively and active to carry forth, and carry up thy cares, and discharge thee of them, and lay them on God. Whatsoever it is that presses thee, go tell thy Father; put over the matter into his hand, and so shalt thou be free from anxiety, that dividing, perplexing care, that the world is full of.

No more, but when thou art either to do or suffer any thing, when thou art about any purpose or business, go tell God of it, and acquaint him with it; yea, burden him with it, and thou hast done for matter of caring: no more care, but quiet, sweet diligence in thy duty, and dependence on him for the carriage. of thy matters. And in this prayer faith acts; it is a believing requesting. Ask in faith, not doubting. So thou rollest over all on him; that is the very proper working of faith, the carrying the soul, and all its desires, out of itself unto God, as expressed Psalm xxxvi. 5: roll over on God-make one bundle of all; roll thy cares, and thyself with them, as one burden, all on thy God.

2. Now faith, to do this, stays itself on the promise. It can not move but on firm ground, and the promises are its ground; and for this end is this added, he careth for thee.

This must be established in the heart. 1. The firm belief of the Divine providence, that all things are managed and ruled by it, and that in the highest power and wisdom; that there is no breaking of his purposes, nor resisting his power. The counsel of the Lord standeth for ever, and the thoughts of his heart to all generations. 2. The belief of his gracious providence to his own people, that he orders all for their true advantage, and makes all different lines and ways concentrate in their highest good; all to meet in that, how opposite soever in appearance. See Rom. viii. 28. 3. A particular confidence of his good-will towards thee, and

undertaking for thee. Now, if this be the question, the promise resolves thee: trust him, and he takes on the trust, and there is no other condition; cast on him thy care, and he takes it on, he cares for thee. His royal word is engaged not to give thee the slip, if thou do really lay it upon him. Cast thy burden upon the Lord-hand it over, heave it upon him—and he shall sustain thee; shall bear both, if thou trust him with both, both thee and thy burden; He shall never suffer the righteous to be moved.

From this subject we infer, that the children of God have the only sweet life. The world thinks not so, rather looks on them as poor, discontented, lowering creatures; but it sees not what an uncaring, truly secure life they are called to. While others are turmoiling and wrestling, each with his projects and burdens for himself, and are at length crushed and sinking under them, for that is the end of all that do for themselves, the child of God goes free from the pressure of all that concerns him, it being laid over on his God. If he use his advantage; he is not racked with musings, Oh! what will become of this and that; but goes on in the strength of his God as he may, offers up poor, but sincere endeavors to God, and is sure of one thing, that all shall be well. He lays his affairs and himself on God, and so hath no pressing care; no care but the care of love, how to please, how to honor his Lord. And in this, too, he depends on him, both for skill and strength; and touching the success of things, he leaves that as none of his to be burdened with, casts it on God, and since he careth for it, they need not both care, his care alone is sufficient. Hence springs peace, inconceivable peace. Be careful for nothing, but in every thing, by prayer and supplication, with thanksgiving, let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds, through Jesus Christ.

MAY 18.

J. TAYLOR.

But let him ask in faith.-James i. 6.

"ASK in faith; that is, attribute unto God that he is almighty, and can do above all that we can ask or think: consent to his truth, that he is faithful in his promises: for he that believeth not those, makes God a liar. Acknowledge his mercy

and goodness through Christ, that he will withhold no good thing from them that live a godly life. Let there be no wavering, no disputing about these attributes of God, lest we be condemned out of our own mouth. So much faith, so much efficacy, so much confidence, so much comfort in prayer.

Then will a solicitous Christian reply, "What will become of me? I have not that plenitude of faith; at least, in sundry occasions, I have it not to ascertain myself that I shall prevail with God." No more had Abraham himself a perfect faith without any flaw. Excellent things are spoken of him, “who against hope believed in hope; and that he staggered not at the promise, but was strong in faith." Yet see how he stooped a little: "Shall a son be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear? O that Ishmael may live!" God is not extreme to mark what is done amiss in every convulsion of faith: which appears, "I said in my haste, I am cast out of thine eyes nevertheless thou heardest the voice of my supplications, when I cried unto thee." You must be sure that, in general, David subscribed to the power, and truth, and goodness of God: but there was a temptation upon him at that time, in some particular case, in which he distrusted, or doubted that there was no likelihood to prevail. But if there be such a one that says, "I will pray, but I know I shall never be the better," he is an infidel, and mocks God: in that bad mind he did well to say, "he should be never the better; for he did usurp the form of godliness, and denied the power thereof.

He is the right suppliant, but a very rare one, that hath no staggering or diffidence in his heart, that comes close up to our Saviour's rule, "Whatsoever things ye desire when ye pray, believe that ye receive them, and ye shall have them." Yet the Lord will not cast them off, who are but in the next form, and do not resolutely promise success unto themselves in the instant of their present supplications: but bear it thus between faith and doubting, "whether I shall succeed in this or that, I am not confident, but of this I am most assured, that I shall be the better for my prayers. And I would it were thus and thus, because I conceive it would be best for me: but I am certain it will be better than the best that I can imagine, which the Lord knows to be most expedient."

Another, perhaps, may wrangle himself into an error, and say, "How do the heathen and wicked obtain good things, if nothing will prevail with God but the prayer of faith?" Consider that even a pagan and idolater would never pray, but that they have some kind of belief to obtain fruit by their prayers. The king of Nineveh had a solemn fast at the hearing of Jonah's prophecy; "for" says he, "who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?" None but a lunatic would ask for relief from them, that hath neither knowledge of his case, nor power to redress it.—“ O, but the prayers of such are not grounded on the faith that we speak of." It is true, such a faith as possessed idolaters, is not that which obtains mercy from God. Then I say, neither Jews, nor Mahometans, nor wicked men, get any thing by that prayer, to which the promise is made, "Ask, and ye shall have." For whether they pray or not, all that they obtain had come to pass, though they had held their peace. It is for our sins, and to scourge us, that they have kingdoms, and victories; it is not their motley faith that did purchase them. And for all manner of store and plenty that the earth yields them, it is but as God gives fodder to the cattle, and meat to the young ravens that call upon him.

And not only so, but we glory in tribulations also.-Rom. v. 3.

THINK with yourselves how pleasant it is to have spirits got into this frame and posture, that we can really count it matter of joy to fall into afflictions. Oh think, I say, how pleasant it is! For how happy are those persons, who when they have a prospect of great evils before them, are yet not afraid of them! and certainly we shall not be afraid of that, which we have an actual disposition to rejoice in. In such a case we shall be under the pressure of no very tormenting fear. "They that hearken to me," saith Wisdom, "shall dwell safely, and shall be quiet from the fear of evil." He that has got to this pitch, who can glory in tribulations, is arrived already to a safe dwelling: he hath so hid himself in the Divine presence, that he is secure from the fear of evil. No evil can ever reach him.

And consider again, that this is the only way we have to make any good or advantage of a matter that is bad in itself and in its own nature. For let us a little recount ourselves. I believe there are few among us, if any, that have not some prospect, more or less, of troublesome days a coming; a very afflictive condition. Pray what shall we do in this case, if we will not do those things that tend to bring us into a capacity of making this judgment our own, in reference to our own concernments! What have we else to do! Would we busy our thoughts how any such condition may be prevented? Shall that be our concern? Shall we try if we can stop the sun, or alter the course of the stars? Do we think to change the external posture of the world? That is, alas! a hopeless thought, a vain attempt.

But we have a nearer and a possible thing to do, namely, to get the temper of our own spirits altered; brought off from this world; pitched upon another and a better world. We have no other course to take. Let us then drive the nail that will go. We have hopes that we may alter our spirits if we will employ our power so to do, but we can not change the times and the seasons. That is our province and business. We have work to do here. We have a superintendency over our own spirits; here we are authorized; God puts us upon it to see our own spirits, that if they be earthly, we may endeavor to get them made heavenly; if impure, holy; if dead, lively; if vain, serious. This is our own proper business. So that as our case is, our circumstances are: We can not hope to avoid suffering, our business therefore is to avoid suffering uncomfortably; this, I say, is our great business. To avoid suffering we can not reasonably hope, though we should resolve to make shipwreck of faith and a good conscience. For do we think that all such persons that do so are secure from suffering? It is a remarkable passage we have in St. Paul's first epistle to the Corinthians. "There hath no temptation befallen you, but such as is common to men." That is one consideration. Another is," But God is faithful, who will not suffer you to be tempted above what you are able." It is the former I would now speak to: "No temptation hath befallen you, but such as is common to men." As if he had said, You are liable to afflictions as you are men, not merely as you are Christians; so that you can not certainly save yourselves from them, though you should abjure your Christianity. For