strong delusions and many times greater despaire mirth openeth the heart like wine leauing all vngarded and exposed to slaughter like Isbosheth to those craftie Marchants whose trade was in blood Of all the passions and affections of the soule sorrow seemeth an harmles silly one not to be blamed but pittied yet oâ—o tuo scorpium time crush it in the egge left it prooue a Cockatrice Worldly sorrow is a cunning Sinon whose harmeles and suspectlesse visage so beguileth many that Satans full-bowelled stratagems armed and most desperate resolutions are by it conueyed into the soule it is a mischiefe which secretly biteth the heart-roote it eateth vp the life it is more generall and greater then bodily sorrow it dulleth and hindereth the vigour and apprehension of the mind perpetually drawing the sight and intention thereof to that obiect which is dreadfull offensiue and vnpleasing it taketh away the rest of the mind which should refresh it by diuersion to better hopes it weakneth the liuely and cheerefull flight of the thoughts leading them to conceits as incongruous and irksome as are the tedious complaints of â—ooles and mad-men it hindreth the vitall motions of the heart and operations of the body it dryeth vp consumeth and weakneth iâ— it is a miserable anguish an hidden wound an vnsufferable mischiefe such is extreme worldly sorrow and yet more like the Crocaâ—ile it groweth as long as â—t liâ—eth if it be not killed â—etimes it will proue an insuperable Monster to deâ—oure tâ—ee by making thee â—epine and murmur against God to thine vtter confusion and â—obiection which is a due 〈◊〉 of the vnthankfull Why art thou so disquieted within me VVE are come to the second part of the disaffection â—eere reprehended as Israel to the waters of strife wee must finde some healing branch to cast iâ—to it wee are come from a stupid an excessiue sorrow to an inconstant impatience Quare 〈◊〉 It seemeth not a stayed griefe capable of aduice nor simply one but manifold like a tumult in some angrie hiue so swarme the busie thoughts like many people vnder some suspected roofe sundry iealousies increasing the feare all rise to runne out at once and where all would none readily can so in some desperate griefe a thousand different and contrarie resolutions doe in that manner throng the doores of the soule that it can vtter none Like some violent spirits shut vp in the vast hollowes of the earth enraged for lacke of vent causing a tumultuous shaking of the earths foundations such is impatient sorrow in a troubled heart What euill past commeth not then to mind How doe wee pull discontents out of their graues reuiue old calamities which are like sundry infirmities in a crazed body one indisposition giueth a new life to many out-worn griefes and feeling to forgotten bruises and old hurts Lord why castest thou off my soule Why hidest thou thy face from mee I am afflicted and ready to die from my youth vp while I suffer thy terrours I am distressed saith Dauid Thou hast remooued my soule farre off from peace I forgate prosperitie and I said my strength and my hope is perished from the Lord remembring mine affliction and my misery the wormewood and the gall saith the Prophet The greater part of men may aptly change the question and say Why art thou so quiet ô my soule Wee may wonder what sleepie pillowes they rest vpon as it seemed Augustus did at that bed whereon the desperate debtor slept who sleepe in sinne as Ionah in the storme as the sluggard that sonne of confusion in the haruest as a man that lyeth downe in the midst of the Sea or as he that lyeth vpon the top of a Mast as one with a Serpent in his bosome as one who hath a thiefe broken into his house to such I may say with that Ship-master What meanest thou O thou sleeper nunquam secura sides such is our victorie of faith as that we are neuer in this life secure conquerers still the spiritual thiefe breaketh into our soules and we haue not to deale with flesh and blood onely but with spirituall wickednesses vigilant enemies sleepelesse deuils the powers of Hell Therefore I may say as Demosthenes of Calcas My Lords of Athens how vigilant ought we to bee seeing wee haue theeues of brasse and walles but of clay oâ— as the Prouerb hath it Hee had need of a Dog to his seruant who hath a Woolfe to his companion How often haue wee neede of our Sauiours words Watch and pray and where that will not serue some thornes in our sides to awaken vs If a man lose a little of that hee cannot long keepe like Micha hee pursueth with open mouth or without other instigation as his mother he blesseth or curseth as it were with a breath as hee hath sense of losse or recouerie but when the best part is in hazard hee is contented to be spoiled it neuer disquieteth him hee knoweth not what this question meaneth God will appoint some Moses to meet with these rockes to make them flow I may say O that their head were waters and their eyes fountaines of teares O that their hearts could bee throughly touched that they might bee disquiet and impatient Good men are most disquieted for Gods dishonour or their soules danger when secure men say Surely the bitternesse of death is past It is a fearefull signe to bee past griefe past vnrest in sinne as it is for the body to bee past sense such a mind is dead not patient sinnes rest is the soules great hazard or for their absence from holy assemblies or want of the vse of Gods Word and Sacraments though these doe strangely please some godlesse men so for the same cause Heraclite weepeth for which Democritus laugheth This disquietnesse and tumultuous sluctuatioÌ„ of mind which is here reproued is an effect or concomitant of extreme sorow in the first the soule was cast downe oppressed in this it lyeth fretâ—ing vnder the burden somtimes wrestling vnder the mightie hand of God with indignatioÌ„ at that it suffeâ—eth as if it were indeed worthy of a better conditioÌ„ it laboreth to cast off the burden it seeketh a thousand waies for som tergiuersation escape all this while God holdeth it fast in his hand it auaileth not to striue hence then a man is said to be impatient not because he doth not but because he would not suffer that which hee by so much more doth suffer by how much lesse he would the coÌ„trary to this is patieÌ„ce whose obiect is iniury or affliction A mind too quiâ—t settleth vpon it lees like Moab at rest from his youth it is like standing waters fruitfull oâ— Serpents and venimous reptils an Asphaltitâ—e Lake which feeleth no recâ—pâ—ocation a pacificke Sea on the other part too much disquier is an extreme as dangerous in the one wâ—e are becalmed in the other wrackt Now as God
〈◊〉 〈◊〉 〈◊〉 〈◊〉 causelesse for no reason warranteth excesse 2 The second importeth it is not formall it is a Soliloquie and priuate conference with himselfe in his own soule without which how euer solemne publike or priuate the exercise of Religion and deuotion be it is fruitlesse 3 The third sheweth vs two maine wants in an afflicted minde that is want of 1 Strength Why art thou so weake as that thou art ouercome of sorrow 2 Moderation Why art thou so violent that thou vexest thy selfe In the counsaile I shall obserue 1. A remedy in which are the First antidote against sorow distresse of minde hope 2. Subiect or ground of that trust God All other hopes are vaine like shifting Mountebankes ostent false cures but helpe not this onely neuer faileth Secondly reason or cause of that hope which is either from the 1. Strong perswasion which God then gaue him for the future I shall yet praise him 2. Experience of Gods fauours both present and past Hee is the health of my countenance 3. Coâ—enant of GOD with him he is my God 1 So then the first place affordeth an enquirie after the occasion and pretended causes of this cuill Why The second a consideration of the part affected my soule The third of the disease it selfe deiection and impatience The last of the remedie with the assurance and probatum est Hope in God for I shall yet c. This quaere reproueth by exacting a cause the Prophet wrastleth with his own sorrowes and in this question both deriueth them from their fountaines and implieth hee ought so to moderate them that he offend not GOD by impatience Why art thou cast downe Why thou For a poore Lazarus to bee cast downe when rich mens dogges enioy the crummes hee wanteth for some distressed parent some Hagar whose helplesse comfort is not to behold the end of her staruing Infant for some poore widdow of Zarephath protesting to the man of GOD As the Lord thy God liueth I haue not a Cake but euen an handfull of meale in a barrell and a little oyle in a Cruse and behold I am gathering two stickes that I may goe in and dresse it for me and my son that we may eate it dye For some afflicted Iob but now rich and presently stript of al lying sick sore and which is a double disease so poore that he is not worth one true frrend for some indigent widdow of a Prophet fallen into the arrests of Creditours so pittilesse that they will take her sonnes to be slaues for the debt for some necessitous attendant exhaust and starued with long feeding on the heartlesse ayres of dilatorie promises noble breathes thin dewes of Court-holy-water while hee seeth worthlesse giuers receiuing godlesse receiuers giuing Iudas the Clerk of the Market with his what wil ye giue me all the seeming friends of desert Thomas Schollers who can beleeue nothing without some feeling for such men to bee deiected it were no wonder but why thou O rich man Why thou O King whose coÌ„dition is independent What wantest thou Dauid loued in peace feared in warres to make thee content doubtlesse there is no externall condition can allay the mindes disquiet there is no Supersedeas in greatnesse against cares and sorrowes whilst Iacob sleepeth securely in the fields of Luz that vgly empuse feare with swarmes of cares discontents crâ—epeth like those Egyptian Frogges into Kings Chambels the impudent Hag dareth looke Maiestie in the face serue her arrests vpon greatnesse and without respect of titles lay rude hands vpon sacred robes For fooles to cause and then complaine of the fruits of their own inuentions or to be cast downe it were no great matter but why thou O man of GOD Surely there are remainds of folly in the most improued natures and refined braines there is no more wisedome without some madnes then mortall perfection without some blemishes some Reliques of the old man For some bloody Caine conscious Herod guilty Ahab godlesse Belshazzar desperate Iudas to bee cast downe and disquiet it is no maruell the wonder is they can be merry or quiet there is no rest to the wicked But why thou holy Psalmist is not the Kingdome of God in righteousnesse and peace and ioy in the holy Ghost Why art thou disquieted truely the most holy haue their trials their disquiet of minde because we are not yet wholly spirituall that wee might rest secure Câ—nquerours since then neither riches honours power humane wisedome or perfection can free from this sicknesse of the minde there are none too great too wise too good to follow our Psalmist to the cure which by his practise he teacheth vs that is In euery disquiet of mind first examine and finde out the cause without this there is no hope of a sâ—und cure for whereas Sathan assaileth vs diuers wayes in our ioy he saith reioyce and let thine heart cheere thee that hee may add drunkennesse to thirst In prosperity all this will I giue thee But in our sorrowes hee saith Cast thy selfe downe we must not deale with him who tempted Christâ— and could deale with the Archangell disputing about the body of Moses hee is too sharpe a Sophister for vs and can obtrude fallacies false causes the best way to ouercome him is to keep vs to our close fights not to bee drawne out of our entrenchments and fortifications like the men of Ai to their destruction we are incompetent assaylants and must content vs to defend therefore we must make sure at home wee must deale with these domestick enemies our owne inordinate affections calling them to account not suffering them to get an hand ouer our reason as Samson tooke an oath of the 3000 men of Iudah Sweare vnto mee that yee will not fall vpon mee your selues and being secured of them he feared not so if our own affections prooue not false no assaults can hurt vs without How many thousands fret and grieue themselues to death and neuer come so farre as this point of expostulation why doe I this Why art thou cast downe O my soule How many think they haue iust cause of sorrow wheÌ„ indeed as it was said of Dauids weeping the saluation of that day is turned into mourning and they haue more cause to reioyce then grieue How many weeping Magdalens see not how Christ offereth himselfe to them and speaketh comfort in their afflictions whilst they mistake Christ for a Gardner they know not the blessing that is neere them How many in bitternesse of soule wish death might end their sorrowes when they ought to see their happinesse they hauing little other danger then being made vnhappy by seeming so to themselues Mee thinketh this interrogatorie particle standeth before the disconsolate minde like the Angell by Peter in prisoÌ„ with a touch shaketh off the chaines and leadeth him out for truly if wee could once bee brought
malice against God man whom he would faâ—ne â—quaâ—l with himselfe in a fearâ—full aposâ—â—cie God doth sometimes to the eye of man strike wide and shorâ— yet hee euer doth iastly 〈…〉 he seemeth 〈…〉 widâ— when he punisheth Daâ—id on his subiects backes short when Ioab and Shimeâ— in their age pay for the sinnes of their younger dayes or the rich man sossereth the torments of hell after his dayes of pleasure yet it is alwayes iust and oportune which God doeth and often such as the punishment sheweth it derination from the offence Pharaohs plagues were sitted to his offence his cruelty to the Infants was rewarded him in the death of all the first borne in the land of Egypt hee that drowned was drowned Adonibezcks imanity was retaliated in the same kinde As I haue done so God hath requited mee Sodoms vnnaturall burning with a supernatutall showre of fire and brimstone Ahabs bloodshedding with the blood of himselfe and family I neede not speake of these euen for his owne children GOD maketh choyse of the rod. Daâ—ids bloody sinne is followed with a sentence which like a dreaâ—full comeâ— hung pointing downe vpon his â—ouse Now therefore the 〈◊〉 shall neuer depart from 〈…〉 His â—â—dulgence 〈…〉 with 〈…〉 the people with a dimiâ—ution of the people it is ofâ—en so that the punishment may leade thee back to thine offence Thou art grieued for a debaushed childe see whether thou didst not neglect to breed him better whether thou wert not an Eli and thy reproofes gallesse when God was dishonoured and highly displeased thou grieuest for some dishonour See whether some popular breath had not dangerously puffed thee vp thou art reiected for thy sicknesse See whether thy surfetting were not so onely to be ended whether thou didst not abuse thy health and strength thou grieuest for thy pouerty it is an heauy triall bâ—t consiâ— r well whether thou didst not desperatly cause it whether thou weâ—t not an cuill an expensiue seruant before GOD called his goods out of thine hands whether thou didst not dishonour him with riches See whether thy possessions be too little or thy minde to great whether the misery of which thou complaiâ—est be in the estate or mind of a foolish and vnthankfull possessour whether if thou wouldst lessen thy desires thy riches would not bee great enough thou grieuest at thine imprisonment exile persecution and absence from holy assemblies See if thou didst not abuse thy liberâ—y disregard the peace of the Gospell wert not a negligent frequenter of the Church or a prophane and carelesse hearer search out thy sinne enquire out the cause Why art thou cast downe O my soule How haue I displeased God and prouoked him to strike me rest not till thou finde the cause deceine not thy selfe Many a man is miserably pâ—rplexed in minde â—nâ— by imputing his 〈…〉 â—rong caâ—feâ— addeth somâ—thing to the euill by labouring in vaine for helplesse remedies as it often befalleth a man with some paine in his sleepe â—â—ising from the â—neuen position of his body of which his phantasie presently frameth some externall anoyance which the troubled minde labo â—râ—th to cast off as if it were an external euil such are these supposed Ephialts of a disquiet heart vnder which wee often groane when the best way is to awake out of the sinne in which we sleepe so may wee finde cure with the discouery of our errours Search therefore into the bottome of the Ship for the sleeping Ionah which causeth the storme and iâ— thou sinde the cause in thy selfe â—now that he suffereth iustly what hee would not who sinneth not except he will 2 Consider whether the pretended occasion or cause be a sufficient reason why thou shouldst bee so deiected and disquiet Why art thou cast downe It was not for an Absolom it was not for the sicknesse of a loued Insant it was not for that in his banishment hee wanted the company of his deare friends but because hee was depriâ—ed for that time of the vse of the Tabernacle and the ontward exercise of Religion this Psalme sheweth first with what griefe hee was absent from holy assemblies God was present with him in exile but his sorrow was hee could not come to the Sanctuarie for that hee was sensible that externall meanes and exercises of Religion are like Iacobs lâ—dder whereby holy mindes climbe to heauen the face of God was seene through those types the Tabernacle sacrifices altars clensings and other rites as now more clearely in the word and holy Sacramâ—nts therfore good men loue the externall worship of God as his ordinances and Churches as his amiable Tabernacles and the places where his honour dwelleth so that how euer some with vaine opinion of holinesse some for pleasures some for profits are withdrawne it is the sharpest among the many sorrowes of the children of God if either some cloud of feare fill the Temple that they cannot enter or any prescription barre them from this house Secondly here appeare the things which aggrauate his sorrow that is an heauie remembrance of the happinesse he had when he went with the multitude and led them ouant and reioycing into the house of God a condition which cannot be wanted and remembred with patience and the opprobious taunts of his enemies who measuring Religion by externall conditions said Where is thy God Hence that sorrow it is a bitter triall to fâ—ele the insolency and heare the blasphemy of the adâ—ersary if any thing in the world would breake a good heart and disquiet a religious minde doubtlesse this would yet he reprehendeth himselfe for it by this question intimating that there is no iust cause of immoderate sorrow no not in the most heauie tryals If so iust a grâ—efe which onely the Saints of GOD could conceiue cannot iuâ—â—ifie excesse of sorrow what must wee thinke of theirs whose mindes like some crazie body or sore part are hurt and almost killed with euery light touch or their bitternesse of spirit whose mindes like disaffected pallats relish euery thing bitter who are presently drowned with griefe for those things which are not worth a teare from a sound braine nay perhaps duly examined were a most iust cause of reioycing How vniâ—stly do wee deale with a gracious Father when we are murmuring and querulous not onely without cause but when we haue great reason to praise him for that of which we complaine at last to put our mouthes in the dust and keepe silence since we caused that which grieueth vs. If the spirit of GOD should search for this fauls as Ierusalem with lights as the Idolatry of the Elders in Ezekiels vision he should finde a good Baruck crying Woc is me for the Lord hath added griefe to my sorrow I fainted in my sighing and I can finde no rest Because when the Lord would destroy hee looked for great things for himselfe Hee should finde the poore man in his
â—ersenesse of man to 〈◊〉 salutâ—rie things and to take the hurtfull willingly to desire rather to perish pleasantly then to be cured with pain to dye for feare of killing to these men medicine is meere cruâ—lty the searing Iron and Lancet are instruments of death yet because they bring profitable griefe and necessarily make sad they are vsed The effect excuseth the horrour of the worke and that same shrieker sigher and roarer vnder the Chirurgians wil after fill with rewards those once esteemed cruell hands he will commend them for excellent skill hee will denie that they are cruell So it is lawfull for God who as the rule is preseribeth not the sweetest but the wholesommest things to heale vs to eternall life by fire sword and what so euer is most bitter or is it lawfull for Physitians and not much more for God Doe we admire them when they so follow our disease that they cure by that which grieueth vs heates with heates the ouerflowings of the gall with bitter Portions fluxes of blood by opening of veines and wilt thou blame a icalous God if he striue with the causes and helpe as it were by emulating the euill if hee dissolue death by death if hee preuent killing by killing torments by tormen s punishments by punishments if be giue life by taking it away that which thou thinkest peruersenesse is reason and grace which thou esteemest cruelty therefore shall hee be queazie-stomacked to the antidote who was greedy of the poyson To conclude if we would not like way ward children cry because we will cry and like fooles pay with murmuring where wee owe thankes but duely wisely weigh what cause wee haue of impatience wee should in euery correction kisse the rod with Dauid and say it is good for mee that I haue been in trouble or at least in the words of my Text Why art thou cast dâ—wne my soule My soule IN the second place of the expostulation wee are to consider the party speaking and spoken to The Psalmist speaketh to himselfe which manner of a Treatie is a Soliloquie and parly of a solitaâ—y man whether the soole speake within it selfe in the spirituall language of thoughts whereby it recedeth from vsuall workes and imployments receined from things externall and commeth home to it selfe consideâ—eth suruayeth and examineth it owne condition according to which it either râ—ioyceth coÌ„forteth counsaileth bemoneth or reproueth it selfe or expresseth it selfe to it selfe by words spoken to stirre vp the affections and to leaue a more firme impression in the minde then those slender and vnuttered thoughts could haue done There is an inward speaking of the soule within it selfe for whosoeuer vnderstandeth in that he concciueth something proceedeth within him which is the conception of that which is vnderstood comming of of the intellectiue vertue which conception a word signifieth and it is called verbum cordis the word of the heart signified verbo vocis by the word of the voyce Primarily that inward conceit of the heart is called a word secondarily the voyce expressing that inward thought which was first pronounced in the heart So that thoughts are the minds words and words are the Messengers and Interpreters of the minde In the one the soule speaketh inwardly either to it selfe onely conscious of it owne senses which God alone knoweth with it or to God who because hee heareth not like man needeth not audible sounds hee knoweth the vnutterable groanes and sighes of the spirit yea when we know not what to pray as we ought he knoweth the meaning of his own spirit speaking in vs as a tender Nurse doeth the wants of a câ—ying Infant in this the soule after a wonderfull manner sendeth vp votes to God as it were by a priuate doâ—e not knowne of men or Angels themselues or more properly to speake talking with that Spirit which manifesteth to vs a secreâ— and awfull presence in vs. Moses why câ—yest then to mee said God yet we heare of no voyce In the other the soul sendeth out that which it hath framed within through that pâ—slage which openeth towards externall 〈◊〉 â—â—s making the thoughts sensible by the Ministrie of the 〈◊〉 vocall instruments framing such sounds as serue to conuâ—y them to the eares soules of others how else could a spirit which is not heard but through the tongue coÌ„uay it inward sense meaning to the soul of another but that both these spirits the one speaking the other hearing being now imprisoned in their bodies shut vp froÌ„ ech others interuiew do speake heare through those dores of the body which God hath set open in man for such entercourse These words of our Psalmist doe both discouer the soule to bee the part affected by some distâ—mper causing that immoderate griâ—f wherof he coÌ„plaineth and teach vs a way to the cure in the like distresses which is by such a â—â—cesse from all euill and worldly thoughts as that the soule may freely enioy examine and search it selfe without hinderance and distraction enter into consider and rectifie it selfe The ground of all is because the onely way to help a sick and troubled minde is to raise it vp to that soundnesse and integrity which it shall have in it vnion with God in whom alone consisteth all our blessednesse in whose fauour is life in whose loue happinesse in whose presence fulnesse of ioy Our vnion therefore with him his gracious presence in our soules and consciences our assurance of reconciliation with him in Christ and a true sense and feeling of the Kingdome of lesus established in vs is the foundation of all our comfort and this cannot stand with the Kingdome of Sathan in the soule for Christ will haue no vnion with Belial hee admitteth no partnership and it is for sinne for which the wrath of God comming on our disobedience aâ—â—â—â—cteth vs as hath beene shewed before lest then sin doe by stealth possesse the soule and wee seeke comfort in vaine we must seriously enter into our selues and search and try our wayes For the clearing my way into this and the following parts I will here lay downe these fiue conclusions following 1 There is a carnall security an enioying the pleasures of sinne for a season amongst the vnregenerate whose sinnes neuer cost them teaâ—e neuer brake them an houres rest therefore this point I speake of is a meâ—â—e riddle to such when they heare these discourses of comforting an afflicted soule by a fruitfull Solilâ—quie they think as the Eunuch said to Philip concerning the Prophesie of our Sauiours Passion Of whom speaketh the Prophet this of himselfe or of some other man I speake not now to these men they haue a spirituall lethargie vpon them a fearefull apoplexie of the minde their soules are rather dead then quiet Bernard obserueth that there is a conscience good and qui t and another good and disquiet Againe there is a conscience euill
and quiet and a conscience euill and diâ—quiet The first is when the spirit of God testifieth to a mans soule that hee is the Sonne of GOD in which assurance it restâ—th and such a man hath peace towards God The second is when God doâ—h exercise a man with sundry feaâ—es to cause him more zealously to call vpon him the third is when a man sleepeth in so deepe a security that hâ—e hath no sense of his owne misery The last is when affrighted at the sense and memory of his sinne a man can resâ—lue of nothing but to dispaire 2 There are in the regenerate such remainds of the old man that their consciences doe sometimes sleepe like Ionas in the storme so hard it is absolutely to put off the man and cease to be what wee were borne but that rest causeth their further vnrest and disquiet of minde to awaken them 3 As we haue in this life no absolute freedome from sinne so no absolute immunity from disquiet of mind which though it be the Caananite left to exercise vs in a continuall and carefull watch against sinne and therefore the Psalmist here speaketh as it were to one within him like a man consisting of two opposite parts one casting downe and the other raising vp and comforting yet wee haue such assurance of the death of sinne faith in Iesus and the dayly decaying of Sathans Kingdome by the power of Gods holy Spirit dwelling in vs such peace of conscience and â—oy of the holy Ghost as that we are not vtterly ouercome of sorrowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee are perplexed doubting but not despairing 4 The more the soule is freed from sinne the more it feeleth in it selfe the life of Iesus the more assured quiet and peace it hath and therefore is the lesse subiect to those spirituall tyrants which vexe and torment the soule Sinne is euer to be auoyded but the assaults and charges of sinne are to bee receiued diuersly some by flying some by resisting by flying when the serpents presence is infectious when thinking encreaseth the incentiue as in luxurie and wantonnesse and the like therefore hee commeth with his Heâ— fuge nate Dei Flee fornication Flee from the lusts of youth It is a serpent there is no surer way then flight wee must Parthian-like fight flying So hee saith of couetousnesse â— man of GOD she these thinges because the more we lookâ— vpon the world the more wee are â—nâ—mouâ—â—d Sometimes wee must resâ—t when Satâ—an commeth vpon vs with his scarâ—e crowes or wher continuall meditation discoâ—ereth the sinâ—e and breakreth the power of it so in sorrow â—nd impatience wee shall ouâ—â—â—ome if wee wisely and valiantly resist the 〈◊〉 by meditating on all the circumstances causes and effects thereof till by finding our errour wee findâ— cure These things layed down it appeareth farther that to the attaining that quiet which is the health of a sound minde we must deale with the part affected which is the soule foure things may perswade vs to an especiall care hereof First the worth and excellency of the soule which besides it being eternall and incorruptible is so diuine that it was created to the most holy image of God in sanctity and righteousnesse endued with that admirable light of reason that it is not onely apprehensiue of the creatures but of it selfe and some knowledge of the Creatour of it selfe by the booke of Scripture and the booke of grace wherein he hath reuealed himselfe Augustine vpon this Pfalme expostulateth after this manner What shall I doc to finde my God I will consider the earth the earth was made there is great beauty of the earth but it had a maker Great are the wonders of seedes and things which bring forth but all these haue a Creator I see the vastnesse of the broad sea I am amazed I admire I seeke for the Author I see the heauens the beauty of the starres I wonder at the sunnes brightnesse seruing to our dayly labour the Moone comforting the vnked shades of night these things are wonderfull and to be praised these things I doe admire and praise but I long for him who made all these I came to my selfe I search what I am who enquire after such things I finde I haue a boâ—y and a soule one to bee goâ—â—â—ned one to gouâ—â—ne my body to serue my soule to rule I â—iscerne my soule is something better then my body I perceiue that which eâ—quiâ—eth after these things is not my body but my soule and vâ—t the things which I haue behold on euery side I know I see them through my body I praised the earth I know it by mine eyes I praised the sea I knew it by mine eyes the Heauen the Sunne the Moone I knew them by mine eyes these are windowes of the minde there is one with in who seeth through them when hee by some other thought is absent they are open in vaine My GOD which made al these things which I see with mine eyes is not to be found with these eyes something the minde â—pprehendeth of it selfe whether it be that which it â—â—rceiueth not through the eiâ—s as it doâ—h colour and light nor through the caâ—e as sounds there is somthing within which is neither colour nor sound Let any tell me what colour wisedome hath yet it is within it is beautifull iâ— is commended and when these eyes are shut or in darknesse the soule enioyed the light thereof hee conâ—lâ—deth therefore It seeth it selfe by it selfe as it knoweth it selfe it seeth it selfe it requireth not the helpe of the bodies eyes to see it selfe yea rather it withdraweth it selfe from it selfe that it might see it selfe in it selfe it recedeth from all the senses of the body as it were obsâ—â—â—perous distractiue but is Goâ— any such thing as the soule truely wee cannot see GOD but with the soule yet hee cannot be seene as the soule And a little after he saith Therefore seeking God in things visible and bodily and not finding him seeking his substance in my selfe I finde hee is something aboue my soule that I may therefore apprehend him by my vnderstanding I meditated on these things when should my soule come neere that which is aboue my soule except my soule should ascend aboue it selfe What are these things which are seene with the eyes how beautifnll are they These are not seene without the soule how much more excellent is the soule then these Yet neither is the soule satisfied with the contemplation of these nor of it selfe send it to the earth sea ayre heauens busie it vpon the reflexes of it selfe it will not rest here it must come to a glorious Creatour of all these then as those holy beasts in Ezekiels vision when there was a voyce as the voyce of the Almighty in the firmament aboue them it standeth still and letteth fall the wings Since then the life and felicity of man is
in knowing God and in him and by him those infinite good things which he hath communicated to man these onely the eye of the soule can sâ—e it importeth vs to care for this soule about all that which GOD hath giuen vs with it The bodily eyes which perceiue onely things mortall corruptible fraile or changeable are of such excellent vse that if we wanted them wee would giue all wee haue for them If Iesus should now come by the blinde man would not his petition be that of Bartimeus Lord that I may receiue my sight How much more pretious is the soules eye Which of vs had not rather dye many deathes then be metamorphozed into the shape of some beast though wee might still retaine an humane minde how much more had we â—ather suffer then be depriued of reason and vnderstanding haue the soule of a beast in an humane shape Therefore because God hath made man of parts so different of a soule a spirituall and heauenly substance of a body of earth to serue all our conditions and estates neither all soule because our first part is to deale with earthly things nor all body because though wee liue and are lashed for the present about earthly affaires yet we must liue a life spirituall heauenly and free from necessities cares and negotiations Therefore we must now care for our soules and not be like those who as if they were all body all earth and no soule liue out of themselues all their thoughts words and actions are for the body and things temporall as foode rayment riches possessions titles of honour pleasures and the like but as if the soule were some Idea and dreame of a Phylosopher nothing or nothing worth they seldome if euer thinke of it the reason is because for the most part men are either ouercome captiuated of their owne affections so that they onely serue them or are so lazie and stupid that they know not whether they haue a soule or no they cannot looke vp for the most excellent light most offendeth tender eies this maketh those frequent confluences of people to any idle spectacle if it be but to see tripudiantem Simiam a dancing Ape or the like they forget themselues runne in and admire it but for so admirable and excellent a part of themselues as is the soule they haue neyther time to consider nor delight to heare of it What madnesse is it to neglect that for any possession without which wee cannot truely possesse any thing What should a man gaine to get all the world with the losse of the soule without which hee possesseth nothing Thou foole this night thy soule shall bee required of thee then whose shall those things bee which thou hast prouided What exchange shall hee giue for a soule who would redeeme it lost Can these acquests for which the whole world sweateth cause or quiet the soule There is nothing of the world worth this little part of heauen Vnhappie therefore and desperate is the neglect of it if our estate bee impayring wee consult with our friendes if our possession bee in hazard through some cracke in our title we solicite the Lawyer if our bodies the Physician if our soules we will not so much as aduise with our selues alas if the soule be neglected what is the externall man The strong is like blinde Samson puissant to his owne destruction the rich like the Isis-bearing Asle the worldly-wise like the deuill subtill but not innocent the honourable like those images carried in Precession and after their liues holiday cast by into some mustie corner of a dark rood-loft the beautifull but pleasing mischiefs like curious spring-flowers of excellent colours but noysome smells Strength riches wisedome honour and beauty are principally in the soule which like the Kings daughter must be all glorious within the beauty of the soule is a diuine and vndecaying beauty not subiect to time and age wormes and corruption and if God hath expressed such excellencie which is but a reflex of the beames of his incomprehensible glory on the creature in a corruptible body what is that yet vnseene excellencie and beauty of the soule If Moses face yet subiect to corruption was so glorious when hee had talked with God that it must be vayled what shall bee the countenance of a glorified body conformed to the image of Christ and by that thinke what manner of creature the soule shall be when the face of God shall shine vpon it without these cloudes of mortality interposed when we shall be more then restored to that excellency of our first being If thou vnderstandest not this know that the most excellent beauties of the world are seene by light without which they are not and to see spirituall excellencie holinesse and purenesse of heart is the light without which thou canst neither see God bee sensible of goodnesse nor know thy selfe this is like the Sunns brightnes which cannot be helped with any baser light therfore be holy be pure and thou shalt see what excellencie there is in vertue what vertue in the soule Lord how curiously doe men order their gestures of body how doe they bring their words to the file before they haue admittance to the tongue how do they examine their countenance the least errour of their garment is seene and rectified but as if the soule were lesse obserued of the all-seeing God then their lineaments of men here they are precisely curious there negligent and stupid loue thy soule and thou wilt be iealous of it thou wilt bee looking what it wanteth thou wilt confer with it and cheeâ—e it vp as the Kingly Prophet here Why art thou cast downe 2 The second reason to perswade vs hereto is because the cuill here to bee cured is a sicknâ—sse of the soule whether wâ—â— speake of the affection vnder which the Prophet groaned true sorrow like a daring enemie maâ—cheth towards the heart the soules imperiall seat the body is not pained without the suffering of the soule Some indeede can faigne and set off their gâ—iefes with words as if they meant their sale like those counterset Vagrants who lance and sâ—arifie sound parts and make them sores to gaine compassion the talkatiue can tell you sad Tragedies In exiguo Pergama tota mero Of martyrdom in his cups sorrowes in his wine light cares are full of tongues but as here abyssus abyssum depth of griefe called for a depth of talke a Soliloquie It is vsuall in great sorrowes their deepest sources runne stilly and wee talke inwardly our soule to it selfe within it selfe There is an hypocriticall repentance also coloured with faire complexion of religious sorrow which looketh like Iezabel out of her windowes to make loue to the vulgar there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if it be not in the soule it is no penitent griefe there may bee an elegiacall tongue where the heart is no more affected
then were those hired mourners for Tamuz but true sorrow affecteth the soule and thither must be followed to the cure Or if wee speake of sinne the cause of all sorrowes except wee pull it vp by the roote it is nothing worth which wee doe out of the heart come adulteries murthers and all other siâ—nes for which God smiteth there is the fountain if we could reach a blâ—sphemous tongue not to exceed his yea and nay if the minâ—e be full of blasphemy wee haue but taught him to sin more inwardly if a lasciuious speaker learne a better and more gracefull language then that which wont to defile and embace an obscene tongue if yet these nasty deuils lost and vncleanenesse possesse his heart if he whose eyes were full of adulteric now shew their whites to heauen in prayers yet hath sworne allâ—ageanâ—â— with opportunity and darknes to sâ—rue this â—in his caâ—â—â— without a caste is nothing worth before the seaâ—â—hâ—r of hearts teach a man the laguage of Canaan that his worâ—s may administâ—r grace to the hearets teach him to 〈◊〉 mâ—râ—ifull to giue all his goods to the poore teach him till his actions seene to say for him as Saul said for himselfe I haue performed the word of the Lord yet if hee haue not charity he is nothing If malice pride enuie or couetousnesse cry in the soule like wilde beasts of the Desert and dolefull creatures if vnchaste thoughts reuell there like the Satyrs in the ruines of Babylon I may say as the Prophet of the bleating of those Amalckitish cattell Quid ergo vox pecudum istarum How euer a man learne to personate how holy so euer he seeme except he be such within he is no better then a Pharise How euer to the world Religion may be like a picture where that is most commended which most neerely resembleth life but is not liuing yet God is not deceiued with disguises shadowes colours or representations he condemneth sinne in the heart in the secrets of the soule What euer reformation bee in words or outward actions the soule not amended it is but a false cure a whole skinne ouer-huâ—ts inwardly festring a palliatiue wound healed without before it is sound within which except it breake out againe and admit of cure more sincere is mortall Sinne and griefe begin at the heart which first coâ—â—iâ—â—â—h them and there must finde helpe They are much deceined who thinke to ease the soules griefe with secular mirth so oft the poore Deere shifteth from brake to brake before his liuing passing-bells whiles the messenger of death sticketh in his side and he slyeth the danger which hee carrieth with him all teÌ„poral mirth to a grieued soule is but as Dauids Harp to a distressed Saul the vexing spirit departing for a time presently returneth again it is not Musicke merry company change of place encrease of riches friends or the like though some of these may haue a part caÌ„ cure a deiected soule it must be somthing which can enter into the soul powerfully work vpoÌ„ the cause of sorow that must certifie comfort it They are also deceiued who think that any means any words any counsell can redresse that man whose heart and inward powers of his soule are not both moued reformed with that hee heareth till the soule attend and let in the word the lowdest sonnes of thunder cannot awaken A third reason is the necessary method of curing this euill which is by searching examining iudging correcting or reforming and comsorting the soule As it is a vain inquest which is made after sinnes in generall except wee come home and examine the witnesses of our owne conscience so if we finde not the secrets of our soule sinne will easily auoyde our examination some thinke it an easie matter to bee acquainted with our owne minds but God who made it saith The heart is deceitfull aboue all things How farre doth the wisedome of man search What corner of this great vninerse hath it left vnâ—â—rnayâ—d High are the starry oâ—bes yet Art hath found out many of their motions secret are the vnseene pathes of the deepes yet they are sounded darke and hidden are the deepe veines of the earth yet Art hath found a way into her bowels to ransack her treasuries But amongst all Arts that Art of Arts is not inuented to hold the heart it is easie to finde thy words others can tell thee of them it is easie to find thine actions others obserue them it is not much to know the secrets of thy family though sometimes wee are the last that know those disorders wee are ignorant of those vices of our wiues and children which are in our neighbours songs but with what light wilt thou search the inward house of thy seule this is wrapt vp in suel cloudes and obscurity of spirituall blindnesse that the hardest taske is to finde thy selfe in thy selfe if there be any good thing in thine heart how readily doeth it oft eate that not like the Citie Shop-men the worst first that the better may seeme best but all appearance of good first and at once is cast vpon thine heart like the ground Corne ouer the Well at Bahurim that thou maist not search deeper for the spies The Pharise found what he seemed hee could not finde what he was Let vs search and trie our wayes Our workes doe sometimes deceiue vs when erring we thinke we goe right or going once right we think we doe so alwayes our hearts oftner when he who knoweth he sinneth thinketh in his heart and intention hee is more sound and meaneth better things but let vs search and trie our wayes the vsuall passages of our thoughts and actions their beaten pathes will best lead thee to thy selfe Thou art not such as thou sometimes seemest but as vsually thou art Saul had bin much deceiued in taking himselfe for an holy man because he was once among the Prophets Herod could not haue found himselfe among the obedient hearers because sometimes hee heard Iohn gladly and did many things The wicked maÌ„ strayeth is not in his own way when hee strayeth not from the Lords good thoughts words or actions are no more proper to him then truth to the deuill who speaketh it not but for aduantage When hee speaketh a lye he speaketh of his owne The tempter laboureth in nothing more then to hide a man from himselfe and to keepe from him the knowledge of his own corruptions till it bee too late and there be no more time for repentance to which end he that is the accuser of the brethren hee that durst calumniate holy Iob before God who iustified him will tell the wicked they are holy the deuill is the greatest flatâ—erer and all other Sycophants what euer they stile themselues are but his Pupils hee holdeth false glasses before men and they appeare not to themselues such as they are To this may
Râ—uer and shall not feele when the heate commeth but heâ— lease shall bee greene and shall not care for the yeere of drought neither shall cease from yeelding fruite Therefore the Scripture addresseth vs onely to him for comfort because he onely is good hee onely is omnipotent and in the ordinarie course of his prouidence all things serue him for the vse and good of his and when hee pleaseth to discouer his holy Arme and dispence with the lawes of Nature hee doth wonderfully satisfie their hopes make good their confidence in him Then the waters must cease from their sauage courses the fire must not so much as leaue any scent vpoÌ„ the garments of the three children the lyons must not touch the Prophet the Rauens must feed Eliah the oile and meale must encrease fiue loaues and two fishes feede multitudes and the fragments bee greater then the feast Therefore thou shalt in all distresses of mind find ioy and quiet if thou canst ascend to that hope which is fixed on God In God we haue all things which are good Health riches honors comfort thou only O Lord art the rest of our soules All labour for hope to comfort themselues against afflictions for hope addeth to and aboue desire an endeauor and eleuation of the mind to obtaine a difficult good which cheereth them But there is much difference vpon what ground a man hopeth or reioyceth for two things equally kill the soule despaire and peruerse and vaine hopes The ioy of the faithfull is incomparably distant from the vanitie of the hypocrites hope which how farre soeuer it carrie them confident against all dangers yet is it but like Pharaohs Charriot wheâ—lâ—s which then fall off when they are most engaged and like Iericho walles then falling downe when they haue most neede of them According to mens seuerall griefes they apply seuerall remedies and it is true they may be vsefull in their kinds Teares helpe vent some tongue-tied sorrowes because euery hurtfull thing shut vp within doth more vehemently afflict Friends haue a part either diuiding the burden by lamenting it or by expressing sure arguments of their loue and feeling of our griefes Baths and Physicke if the body either cause or adde to the distemper yea Musick and merry company may haue a part Time Reason and Sleepe that vulgar medicine for cares haue good vse aboue all these contemplation of the truth is excellent for it hath not as other delights any griefe properly contrary to it by how much more wee know the truth by so much lesse we grieue at seeming euils but all these and whateuer other meanes the reason or experience of man can inuent without this hope in God fall short of any sound cure some of them feeding some exasperating the best but astonying the maladie for a time all being but as draughts of cold water in some hecticke fits by a little ease much enflaming the disease Sound hope like the Angell to Hagar in the Dâ—sart cryeth from heauen Feare not it openeth our eyes that wee may â—see our relieâ—e which is neere vs it sheweth vs our dwellings defended with a Mountaine full of fiery Centinels like the beleaguered Dothan Hope was clothes to Iacob against the cold shade against the heate an armour of proofe to Dauid in his combate health and riches to Iob a natiue soyle to Abraham a Crowne of righteousnesse to Paul it is all things which are desireable But how wretched and vnhappie are the hopes of worldly men Name me that Syren on earth whose alluring notes can preuaile against the dolefull cries of a reproÌ„bate conscience To say lesse and yet all in a word Name mee that estate in the world which can giue that dying man comfort who cannot hope in God Trust in riches honours learning fame what thou canst else thinke of can these keepe thee aliue Why then doe the rich or Noble dye Doest thou hope thou shalt dye at once and neuer come to Iudgement Alas thou shalt presently know that hell which before thou couldest not beleeue and feele those torments which thou esteemedst as dreames Doest thou comfort thee in hope of Gods indulgence Bildad said right The hope of hypocrites shall perish his considence shall be cut off and his trust shall be as the house of a spider The patient abiding of the righteous shall bee gladnesse but the hope of the wicked shall perish There are that trust in riches yet surely are farre from content or quiet of mind Augustine confesseth what a bridle it was to his ambition when the same day that he was preparing to make a flattering Oration in praise of the Emperour when his heart was troubled with that businesse passing through a street of Millan he saw a poore beggar perhaps with his belly full iocund and merry wherefore hee sighed saying to his friends who accompanyed him what griefe he conceiued of such their madnesse who with all their vnhappy cares and labours intended to attaine no more then that secure mirth which the beggar before them had gotten and they perhaps should neuer get for that said he which he hath purchased with a little beg'd monies I was ambitious of aspiring to by such painefull turnings and windings that is the mirth of temporall felicity There are that trust in possessions yet when these grand masters of earth boast of their store and sing a requiem to their soules their soules are taken away There are that trust in popularity that vainest and most inconstant breath of a giddy multitude and when they say The voyce of God and not of man then some desperate griefe smiteth them as the Angell Herod and they are eaten vp There are a foolish kinde of Idolaters which worship the Idoll of Horeb the shaddow of supposed greatnesse and when they haue sacrificed much time obseruance and expence for a little hope of some subordinate fauour they are deceiued in their diuination Pharaoh trusted to his Charriots Asa to Physicians Iona to his heeles hee would runne away from an omnipresent GOD Nebuchad-nezzar Belshazzar Sanerib and their like trusted in their power Israel hoped in Egypt but when God will meere with them how easily doth he send the sword after them How easily doth he speake concerning a mighty and oppulent Nation to root it vp and cast it out And the strong men shall be feeble-handed the flight shall perish from the swift and their hope shall make them ashamed All vaine hope is like a shaddow a Poast a ship vnder sayle which makes no path in the floods the flight of a bird or arrow thorow the ayre the dust blowne away with the wind a thin fome scattered abroad in the storme smoke dispersed with the wind vanishing by being greatned the memorie of some one dayes guest There is no cause of the minds disquiet more familiar then hope in things deceitfull such as are the forenamed riches
meet with this point againe in the following parts 10. Heare the Word of God diligently and attentiuely sit not at Church like those dease Adders which will not be charmed for as faith so hope is by hearing whatsoeuer things are written aforetime are written for our learning that wee through patience and comfort of the Scriptures might haue hope Hopes grounded hereon are like trees planted by the water which spread out their roots by the Riuer O did the prophane and carelessâ— he arer but know what a sure hope in God were worth at the houre of death hee would not for all that wealth or pleasure which he now idoleth loose one word or sentence which falleth from the mouth of the Prophet Lastly Bee frequent in prayer These two excellent precepts are necessarily vnited Reioyce euermore and Pray continually We cannot haue any solid hope in which wee can reioyce except we come often into the presence of God by heartie prayer The God of hope fill you with all ioy and peace in beleeuing that yee may abound in hope It was Pauls prayer for the Romans it must bee ours for our selues Prayers must ascend that grace may descend Prayers like a thin vapour drawne vp by the power of the sunne fall downe in showres of blessings sweet issue of faithfull prayers Titus Vespasians Sonne was sayed neuer to send any man sad out of his presence surely God neuer dismisseth the humble and faithfull petitioner comfortlesse away Baal beeing called vpon could not answer for he was no God but a senselesse stocke but our GOD heareth his euen before they speake he seeth the desire in the heart euen before it breake out into the tongue hee helpeth our infirmities when we know not what to pray and knoweth the meaning of the Spirit Before they call I will answer saith hee and while they speake I will heare Diuine efficacie of zealous prayers Dauid sang he de profundis euen at the gates of death so did Ionah in the bellie of his liuing graue In feare and danger when my soule sainted within mee I remembred the Lord and my prayer came vnto thee in thy holy Temple Tell mee you that forsake your owne mercy by waiting vpon lying vanities what messenger could haue fetcht comfort so fur Giue me the vse of that word Quis ascendit in 〈◊〉 Send eloquence to pleade at the gate of Heauen send wisdome to sollicit send reason to negotiate for thee send riches which on earth goeth like the Angell thorow euery ward of the prison euery doore euen the gates of the Temple also send greatnesse send honour to complement nothing could bring thee hope only prayers finde accesse to his fauour through our Mediator Iesus Christ O blessed prayers ô blessed hope How dost thou carry men beyond reason beyond expectation beyond i themselues 〈◊〉 beyond thy selfe and pâ—acâ—st them in that estate which is not onely aboue thee but without thee For enioying entieth hope as hope beginneth eternall happinesse in our present assurance For I will yet praise him c. THe reason or cause of this hope with which he comforteth his soule is fetcht 1. From a strong perswasion for the future which God theâ— presently gaue him for I shall yet praise him Euen in affliction hee warranteth himselfe deliuerance â— as if he said Hope for now at the woost I haue comfort though it bee ill with mee now I am resolued I shall bee holpeâ— 2. From the experience of Gods fauours past whereby he hath beene the helpe of his countenance 3. That which implyeth past present and future Hee is my God by his Couenant made with me There are three supporters of hope 1. The promises of God sealed to the conscience by the Spirit of God For what else could giue assurance in afflictions 2. Experience of Gods fauours 3. The free couenant of God assured vs by his grace and holy Spirit of adoption whereby we claime an assured interest and call him our God our Father This repetition of the same sence importeth that Dauid had not absolutely vanquished his temptations at one encounter but that hee was compelled to re-inforce and strengthen his mind afresh This yet in my Text is an enforcing particle and of great waight Grieuous are my tryalls yet shall I praise him in his holy Temple yet I shall confesse to him It is put aduersatiuely importing a very difficult conquest ouer strong and many oppositions so Psalme 92. 15 he saith they shall still blossome and in their age shall bee lustie and greene implying a strength aboue and against the many weaknesses of that age which may seeme to end that vigour so Psalme 141. 5. For yet my prayer shall be in their miseries as if he had said Though their wilfulnesse bee such as that the greatest compassion can hardly ouercome it yet I shall pitty them in their destruction So doth he put the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he vseth six times in one Psalme as it were expressing a very hard victory ouer sundry kinds of tryals So hee expresseth a notable conflict heere Flesh and blood casteth downe faith erecteth faith hath no sooner comforted the soule with this inward parley but the wayward old man falleth againe to new complainings yet faith ouercoÌ„meth and triumpheth ouer despaire I shall yet praise him So Ionah said I am cast away out of thy sight yet will I looke againe toward thine holy Temple In that he saith hee shall praise him it sheweth hee was confident of deliuerance so that here are two things 1. Confidence 2. Resolution I shall yet praise him I beleeue and stand assured of helpe and vpon this supposition I resolue I will praise him We reioyce in hope saith the Apostle it is their confidence as I haue sayed were it not for hope I see not what comfort were in the world Hee that loueth an hopelesse estate knoweth not sorrow in a world of sorrow all but for this would be either a sad visage of helplesse misery or a foolish of vaine reioycers And what were hope without assurance but a painfull hanging betwixt ioy and sorrow What were hope without ground without reason though with all confidence but a blinde presumption a selfe-deceiuing and obstinate opinion of helpe Therfore he armeth his hope with reason assurance and resolution which like Dauids three Worthies breake thorow the enemies Campe for waters of Bethleem for a longing soule and run thorow an Army of sorrowes to fetch comfort Hope and Feare like the Spies sent into Canaan both râ—nnâ— before vs to discouer for vs Feare tâ—llâ—th of insuperable dangers ouergrowne difficulties calamities immured to heauen Hope bringeth from Escol a clustâ—r 1. of Grapes 2. Figs 3. Pomegranats that is hope 1. of pardon 2. of grace 3. of glory Oor pardon in the blood-sheddisg of jesus Christ the true Vine in whom we haue reconciliation and atonement hâ—ere
if some new deuotion had rapt them out of tune it being partly an affected ignorance partly out of a desire ratherto be knowne for some singular disconuenience withall then not at all to be noted of any as if because God regarded not Pharisaicall and superstitious washings therefore he required sordid worshippers and vncleane hands because hee is not moued with the most curious relishes of men or Angels therefore hee would haue men discord iarre and sing out of tune nay but he is the God of order not of confusion and there is a decorum in the assemblies of men to whose presence thou owest a reuerent conformity there is a meane way GOD requireth the vnblemished Sacrifice at least the best I will neither sing for tunes sake nor without it if I had Art and Nature seruing mee as I would not ostent so not thinke it too good for Gods seruice I would not care where I were hoarse so I could excell in the seruice of GOD in his house I would affect to goe beyond my selfe I would here doe my best and if I had any Iewell I would bring it toward the furnishing this Tabernacle I will sing with my heart and inward feeling of my soule but if I could sing the notes of Angels I would neither bee ashamed of the excellency which God gaue mee nor bee a niggard of it toward his seruice I would not thinke that vnsuitable to his house of Saints on earth which is and for euer shall bee familiar to them in heauen The last is to them who neither learne nor teach these holy Ditties know assuredly they are the sweetest companions in solitude the best grace in company how well doe they become the reioycer how well doe they fit the mourner how well doth it beseeme the good seruant of God to sing praises how doth it beautifie the streets how are those wayes strowed with boughes and garments as if our Sauiour were sensibly to bee entertained where euery Artificer hath the praises of God in his mouth how doth it resemble our Citie to that Ierusalem aboue where all are singers how gracefull is it for priuate families to send out those sounds like sweet odours into the streets I applaud not them who doe it onely for applause doth not the deuill stand listning at the window like the enuious elder brother to the noise of his Fathers inward musick is hee not vexed at it would he enter if hee were entreated no he knoweth that is no musick for his dancing Let it bee your practise to learne these Psalmes teach them your children happy house happy state where these haue learned their Hosanna where these songs are heard like Plato's Bees setling about their tender lips an assured abodement of diuine cloquence to come euen of that which shall be heard among the Saints and Angels in heauen The occasion of these words was Dauid being exiled beyond Iordan dwelling on the hills of the Hermonites and the little mount Nisar betwixt the Reubenites and Gadites destitute of parents brethren and allies destitute of the Tabernacle and publick seruice of God therein performed thus complaineth him as appeareth in the fore going verses then concludeth as before in the fift verse Why art thou cast downe His purpose is to shew that the most iust griefe and disquiet of minde must be moderated for as much as God is euer able and ready to 〈◊〉 all them that 〈◊〉 in him Why art thou exreamely sad some giue it Why art thousad others Why doest thou deiect thee others why doest thou depresse thy selfe The Hebrew hath it from a word signifying a crooking bending downe or prostration for sorrow doth as it were bend him downe according to which sense it is said Heauinesse in the heart of man maketh it siâ—ope Why doest thou trouble me some reade as if it were with such agitation as moueth the water from top to bottome making it thicke muddy Why doest thou trouble me Why doest thou make a noise Why doest thou tumult Why art thou disquiet The word signifieth tumulting raging or murmuring such as deepe waters make in their fury in which sense it is vsed in the 51. of Ieremie When her waues doe roare like great waters So Ier. 31. 20. My bowels are troubled for him or sounded for him the manner of speaking seemeth borrowed from the disquiet of some disordered mutinous and counsailes multitude which vpon a conceiued iniurie sodainly trauaileth with reuenge Saeuitque animis ignobile vulgus then firebrands and staues finde wings and furie weapons such is a troubled sea where the madnesse of her people expresse the countenance of a fluctuant tumult such is an afflicted minde where a thousand billowes open so many vast graues threaten so many deathes vaine hopes and desperate feares alternating their momentarie courses as it were from heauen into the bottome of the great deepes Trust in God or hope in God it signifieth an earnest and constant expectation Because I shall confesse to him some giue it yet I shall praise him others the word is indifferently rendred to confesse or praise as Dan. 6. 10. The health of my countenance that is giuing me the ioy of sauing health or I shall praise him and his saâ—ing health for Gods countenance is the declaration of his fauour in our deliuerance and helpe As if he said O my soule what is the cause thou art so much doiected Why doest thou so yeeld to griefe as if there were no more helpe for thee in thy Godâ— Why alt thou so impatient vexing and fretting thy selfe be contented cast cares and sorrowes vpon God trusting him who neuer deceaneth trust for I am resolued he will deliuer me and I shall yet liue to praise him for it my experience teacheth me this confidence because hee is the lifter vp of my countenance and my gracious God which hath euer yet prouided for me The parts are two 1 Expostulation reprehensorie why art thou 2 Counsaile consolatorie hope in God It is the truest method of teaching others or thy selfe with reproofe and comfort it is Gods owne order looke into the Prophets euery where you shall finde threatnings and promises correptions and consolations like the rod and Manna layed vp together In the expostulation I shall obserue some things belonging to the 1 Manner of speaking or forme of reprehension it is interrogatory Why 2 Party speaking and spoken to the Psalmist speaketh as it were to another 〈…〉 or as if he consisted of two parts The flesh saith grieue and be impatient the regenerate part reproueth that excesse it importeth therefore a Soliloquie My soule c. 3 Matter of the reprehension which is two-fold 1 Deiection why cast downe 2 Disquietnesse Why art thou disquiet 1 The first of these sheweth it is no carelesse or strengthlesse reproofe but full of vehemencie secretly retraicting to the pretended causes of immoderate griefe or disquiet of mind implying it is 〈◊〉