〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
they cry presently Wherefore now hath the Lord brought vs into this land to fall vpon the sword our wiues and our children shal be a prey were it not better for vs to returne into Egypt Why are your minds thus troubled Hath not the Lord promised to cast out these Nations before you Are yee not strong enough to inuest the most puissant enemie If not is not God of power to doe what soeuer he hath promised for you Yes but the thing which inwardly moueth this base disquiet of their mindes was their owne distrust and vnbeliefe that is the cause of their feare that was also the cause of their murmuring for flesh they tempted God and beleeued him not therefore our Sauiour saith to the solicitous and carefull men Shall he not much more clothe you O yee of little faith And to his Disciples Let not your hearts be troubled yee beleeue in God beleeue in me also intimating as the only remedie against disquietnes of mind so the true cause therof a pusillanimous incredulity and fearefull vnbeliefe and therefore our Psalmist also after correction of his own impatience saith trust or hope in God shewing in the remedie the nature and cause of the disease which teacheth vs that euen that disquiet of mind which is occasioned for Gods cause or zeale to the Church if it be an effect of vnbeliefe or distrust as if God either could not helpe or would neglect and frustrate any dependance on his promise is euill How much more cautious must we bee that our impatience arise not of causes meerely euill as of couetousnesse pride ambition morositie and frowardnes vaine and carnall hopes and desires malice enuy or reuenge or their like all which in their seuerall defeatures do marueiloufly wound and distresse a weake and ill-gouerned mind and because therein are appetites of euill by so much more violently doe they moue the minde to impatience and discontent by how much more violently the naturall affections of men are procliue to euill then to good Some sins are borne as I may say of good parents as pride of deseruing which carrying in their pedegrees so foule a dash bastardie and degeneration inherit not their progenitors commendations such vices are like that fruite which groweth vpon some misâ—dopted branches where a wilde Sien is graâ—ted vpon a generous stocke and â—herfore conuerteth all those sweete and wholsome humours which feede it into bitternesse and distastfulnes but finnes greaten finnes as one heaâ—e another inordinate impatience is euill on whatsoeuer groundit spring How out of measure euill is it then when occasions and causes in a dangerous concurrence make it such Look how some diseased man fareth with an outward distemper or ill dyet added to his indisposition The inward cause of his disenterie is some sharp choler abounding in his body to this commeth an occasion from without him as intemperate Summers heate eating oâ— raw fruits or the like which being corrupted doe extremely stimulate that choller to a dangerous and painfull maladie in the bowels So likewise is it in the soule where euill occasions meete with some obstinate humor of the mind the disquiet groweth desperate if Ahitophels insatiate ambition and pride interpret the neglect of his oracles an affront to his wisdome what impatience proceeding of holy zeale was euer so violent and precipitate If the wretched caitiue hath oueâ—stood his markets at the end of a dearth what other impatience from good occasions is so impetuous What could so easily arme a desperate hand with halters poyson kniues That rarest euill impatience for good occasions in its extremes must bee moderated as in the next place we shall see but if the cause bee some euill within vs no moderation can iustifie it Neither that which is conceiued of triuiall causes habits of impatience and euill custome of disquietnesse all which as familiar mischiefes domesticke deuils haue vnseene snares layed in euerie corner of the house to possesse and surprize euen those who hate and feare them The third thing which sheweth disquietnesse of minde euill is when it wanteth a discreet and prudent moderation for in such cases the emotions of the mind otherwise good become dangerous when all vertues consist in their meane that cannot but bee euill which being extreme is separate and remote from vertue and when all extremes are dangerous none are more then those excesses in affections which like violent and sudden inundations breake in vpon the minde ouerflowing and drowning shaking downe and carrying away â—l fruit of temperance and meeknesse All affections and passions of mind are as seruants and familiar necessaries of the inward house wee vse not fire and water more frequently more profitably but as manumissed slaues promoted to place of command as the base and worthlesse whose minds were neuer acquainted with any noble thought inuested with titles of honour such are affections vsurping ouer reason which by right of creation is to hold a soueraignty ouer them â—sperius nihil est Like fire and water such are the base such the soules affections good seruants but vâ—sufferable masters How excellent an affection is feare but if it exceed that which in it mediocrity is the centinell of the soule proueth an impious distrust and euill cowardise How sweet an affection is hope but if it goe beyond a reasonable ground it declineth to a foolish and dangerous presumption How vsefull an affection is sorrow it maketh men sensible of their own miseries else they would seeke no helpe and of others calamities else they would not pitty but if it exceed it killeth the heart dryeth the bones and is very dangerous as hath beene shewed before How pleasing an affection is mirth the refresher of drooping hearts the antidote against heart-eating dedolencie and pensiuenes the cheerer of the sioke thoughts the delight of the soule the mindes serenity the spirits soueraigne restoratiue yet there is a Serpent in this Eden extreme mirth is but a pleasant madnesse a propertie disconâ—ring much weaknesse and leui y of minde on the other part a meane and wel-gouerned disquiet of mind hath much good in it whilst it is contained in a due proportion of zeale or godly sorrow but if it proue ouergrowne and monstrous though it bee conceiued of the most lustistable occasions and causes it must suffer allayes and qualification What more inst occasion of impaticâ—ice then that of which the Plaâ—mist heere speaketh What more holy cause then his zeale to the honour and seruâ—ce of God Wherein hee feared some eclypse by alteration or mâ—ouarion yet hee correâ—â—eth his minde Why art thou 〈◊〉 within thee What more rust cause of the mindes disquietnesse then sinne yet if that bee extreme as you heard of sorrow it proueth dangerous Because then excesse in the effect is a signe of excesse or some dangerous concomitancie and vnion of causes as disquietnesse for sin importeth that our sorrow is too great or accompanied with a seruile feare and distrust which
to learne this lesson rightly and throughly to examine the cause of our sorrowes wee should bee soone freed from them for discouering them either to be without good cause or the cause to bee some foule euill in which wee yet lye wee shall bee ashamed of them and turne our sorrow vpon a right obiect and so bee cured Two things are therefore to be obserued in this case 1 We must examine and sinde out the first cause of our sorrow euery man knoweth the next and immediate cause of his griefe but we must not rest there it is not enough for Israel to sorrow because the Lord said I will not goe vp in the midst of thee except they consider why God said so which was because they were a stiff-necked people It is not enough for Ioshuah and the Elders of Israel to rent their cloathes lament their danger and losse of their brethren except they looke to the cause of Gods displeasure there is an Achans wedge some neglect some sinne if Israel be smitten if the Lord giue thee a trembling heart failing eyes and sorrow of minde so that thy life hang in doubt before thee and thou fearest day and night if thou haue no assurance of thy life so that thou say in the morning Would God it were euening and at euening would GOD it were morning for the feare of thine heart which thou shalt feare know it is because thou doest not obserue to doe all the words of this law neither doest thou feare this glorious and fearefull name the Lord thy GOD. All sorrowes are the vndoubted effects of sinne therefore the readiest way to the cure is not to rest till wee haue found out the mischiefe which is hid the excommunicate thing to begin at the roote and cause of the euill which we suffer The Prophet like a skilfull Empericke went roundly to worke Wherefore doeth a liuing man complaine a man for the punishment of his sinne Wee haue transgressed and haue rebelled and thou hast not pardâ—ned And the Psalmist saith Fooles because of their transgrâ—ssion and because of their iniquities are afflicted So Ieremie The Lord our GOD hath put vs to silence and giuen vs waters of Gall to drinke because we haue sinned against the Lord. Whence it appeareth that sinne in generall is the true cause of griefe and impatience More particularly especially these three 1. Ignorance 2. Vnbeliefe 3. The distempers and indispositions of mind which follow them Ignorance hath the first place vnbeliefe the second which the order of the cure importeth to helpe our vnbeliefe wee must first dispell our ignorance the cloudes which darken our minde for How shall they beleeâ—e in him of whom they haâ—e not heard Though it be true vnbeliefe was before ignorance in time and order of causing in the first sinner who did know all things which hee ought to beleeue till beleeuing the Serpent which was his vnbeliefe he transgressed and so brought a natiue ignorance and spirituall blindnesse on all mankinde This ignorance is first our ignorance of God When wee know not or consider not his power and all-disposing prouidence gouerning all things with a sweet and vnresistible omnipotencie then wee repine and murmur then wee striue and wrastle as if wee could preuaile against him Our ignorance of Gods goodnesse and mercy working all things for the best to them that loue him curing their soules with assâ—ictions temporall healing with part of that Scorpion which did sting them our ignorance I say of the worke of God herein causeth that wee looke not beyond our present condition and therefore distrust the issue whervpon wee are deiected and so impatient as if wee were vtterly lost for want of looking to Secondly of our selues and our owne vnwor thinesse which when wee know not or remember not wee thinke we are too good to be so sharply dealt withall that our sorrowes are greater then our sinnes that wee haue not deserued all the miseries wee suffer This ignorance of our selues causeth vs to build hopes farre greater then our foundation to vndertake affaires abone our strength and in the whole course of our liues to carrie a saile too great for our bottome so that when our disproportioned hopes and proiections faile and are ouerset wee grieue we vex as if GOD had done vs iniurie because he gaue vs not so much as our foolish hopes promised vs. 2 Vnbeliefe is a genuine cause of disquiet of minde wee could not be immoderatly grieued or troubled for any temporall euill if wee did confidently beleeue GOD our powerfull and gracious deliuerer at hand This is that old man which lieth murmuring and vexing within vs this is that vnregenerate part which because it is conscious of nothing but sinne therfore can conceiue nothing but iustice in God and feare in it selfe which suspition so multiplieth that vpon euery the least appearance of danger bee it but like the cloude arising out of the Sea which Eliahs seruant saw on Carmel as little as a mans hand it presently resolues of perpetual stormes hopelesse and helplesse conditions therefore our Psalmist saith Hope in God by the cure shewing the cause of the disease that is distrust and want of faith as we shall see hereafter 3 The distempers of mind are diuers 1 Want of foresight and fore expectation of calamities it must needes be that affliction fall very heauily vpon that man who neuer looked for it who made no other account to himsulfe but to be carried to heauen vpoÌ„ downy pillows he that looketh for tryals armeth his minde to entertain them when they come 2 Leuity of minde and weakenesse which cause that euery breath euen common accidents ouerthrow a man and moue him to impatience 3 Surfetting on prosperity whence men grow effeminate and like formall Souldiers trained vp onely for a quiet pomp are dead at the sight of an enemie euery distresse disordereth and confoundeth their thoughts Hee that is not deceiued with prosperity shall not be broken with aduersity therefore GOD saith it is good for a man that hee beare the yoke in his youth as we shall see in the following parts 4 Enuie which hath a long eye into other mens estates not contented with that it selfe hath except others might want that which they haue It is not onely afflicted with it own aduersity but with the prosperity of others also We may add to these and other causes of the mindes disquiet which are in our selues one externall that is the deuill who loueth to bee fishing in troubled waters especially those Marahs of mans sorrow and impatience which are his Nectar and his musick because his desire is to make man repine at GOD be at enemity with men discontented with himselfe impatient at his estate in fine to make the whole life of man misâ—rable euery occurrent hurtfull the whole man lesse then a possessour of his owne soule and all this out of a dâ—mned
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
and nimis vtilis very cruell but very profitable without it the mind is in danger of taking by security impenitency and presumption the Diuels great Generals who say to him of such as Ioab of Rabbah I haue taken the Citie of waters come now and smite it How easily is that heart surprized which can haue no remorse therefore he saith not Why art thou sorrowfull for God made that affection to fortifie the soule that hee that could not reioyce in doing iustly might yet sorrow foâ— that he did vniustly but he saith Why art thou cast downe There is a naturall affection warranting some sorrow euen for things temporall neither vnseasonable nor vnlawfull Ioseph mourned Dauid mourned Iesus wept which proueth that sorrow may be without sinne But Why art thou cast downe Sorrow may be intense Christ's soule was heauie to the death hee sorrowed the greatest sorrow yet not excessiuely for hee was not ouercome of it and so it became him to sorrow who was to beare all our sorrowes at once This sheweth that sorrow may preuaile very farre without sinne and therfore we may perceiue that these two things especially a wrong obiect and excesse make sorrow dangerous and euill That this may the better appeare we must consider that the proper obiect of sorrow is euill and that our owne and also present whence an extraneous obiect is sometimes deriued as when we sorrow for some euill which is not our owne but anothers and only esteemed ours so the coÌ„passionat sorrow or when we sorrow for that which is neither euill nor ours but is indeed anothers good which wee thinke is euill to vs so the enuious man pineth and is grieued This being layed downe wee shall perceiue that sundry kinds of sorrow are euill in as much as they haue a wrong and vniustifiable obiect as the enuious mans griefe is deuillish when it is conceiued of that prosperity which hurteth or endangereth him not for if he grieue at that prosperitie of another man which hurteth him hee is angry not enuious if hee grieue for that prosperitie which he feareth may hurt him it is feare not enuie if hee grieue because the vnworthy prosper it is indignation if hee grieue that another enioyeth what he desired it is emulation if emulation be of vertue and wee grieue that wee cannot bee is holy or good as they whose deportments we propose to our selues as patterns for imitation it is a commendable sorrow but if it bee because others obtaine that good opinion of the world which we desire but deserue not or that excellency and approbation with God which wee would haue but not endeuour for this is a Cain-like griefe which was because his owne workes were euill and his brothers good Also that griefe which the compassionate haue may haue a wrong obiect and so prooue dangerous and euill as when Saul will saue in pitty where God said spare them not All foolish pitty hath euill sorrow in that dolefull Hag which haunteth vnhappie houses Iealousie there may bee ill-grounded suspitions bringing forth sorrowes no more reasonable then their cause to these may be added those sorrowes which are conceiued because a man hath not or cannot obtaine or doe that euill which he desireth or which arise from some light and friuolous matter All these are to be auoided for as the people cryed at Maximinus death we must not saue a whelpe of so bad a race Secondly excesse denominateth sorrow euill as appeareth in that bitter griefe which so oppresseth the minde that it is vnfit for any good office which is vsually accompanied with a drawzie lazinesse dulnesse and heauinesse of the spirits a torpor of the soule and euagation of the minde which being inuested of the soules most excellent faculties draweth them to a thousand headlesse resolutions which like mad mens inuentions are but framed and dasht againe at the euening morning is wished in the morning euening summer in winter winter in summer in one place wee thinke another better and in that another no present condition is liked for that dedolent sorrow which vexeth and disquieteth the soule suffereth it not to rest in any place or estate The like is to be seene in extreme anxiety and sollicitous cares and as we shall see anon in despaire all which and their like whether they be effects or concomitants of excessiue griefe are very euill and dangerous There are sorrowes with which God casteth a man downe to exalt him more in which wee must bee contented to put our mouth in the dust and beare quietly and with a holy silence as Aaron did when his sonnes were deuoured with a fire from the Lord But why doest thou cast downe thy selfe Eliah would dye Ieremie and Iob will haue the day of their natiuity perish Why this excesse this discouereth a great frailetie in the Saints of GOD when they say in their haste as our Psalmist I am cut off from before thine eyes when they will fall downe vnder the burden teare open their owne wounds and adde more waight then God layed vpon them Moderate sorrow belongeth to the good disposition of the minde according to our present condition but excessiue sorrow is a sicknesse of the soule it is good to grieue for sinne the contrarie concludeth want of sense or iudgement to know how hurtfull they are this sorrow as the Rain-bow is both a signe of euill and of good iudgement and mercy or as they say a good signe of a bad cause euill in respect of the euill affecting good in regard of the part feeling and labouring to abandon the euill felt for this supposeth a knowledge and hate of the euill that must bee good which lamenteth the losse of good God commandeth sympathy and sense of others miserie Weepe with them that weepe and sorrow for our own Turne ye euen vnto mee with all your heart and with fasting and with mourning and rent your hearts c. not that God delighteth in our misery but as Physicians prescribe bitter Pills cauterizing and cutting hee is the patients friend who is his diseases enemie so God will haue vs sorrow because he hateth and would haue vs hate our sinnes as the greatest obiect of griefe Some thinke it an incomparable miserie to diet the soule as Dauid who saith his teares were his meate day and night and that hee mingled his drinke with weeping but the teares of the faithfull for their sinnes are excellent signes and GOD regardeth them though they seeme to perish And Christ saith Blessed are yee that weepe now for yee shall laugh GOD will appoint vnto them that mourne in Sion to giâ—e vnto them beautie for ashes the oyle of ioy for mourning and the garment of praise for the spirit of heauinesse so that I may say of such as that reuerend man answered Monacha Augustines 〈◊〉 lamenting for her Sonne who was then a Maniche
the most wise and iust â—â—â—poser of all things permitteth not either aire or water to haue dead and perpetuall calmes neither to bee vncessantly hurried with violeÌ„t stormes and furious windes but so moderateth both with sundry enterchanges as that neither are these familiar elements corrupted for want of some agitation neither the creatures in them interessed generally detrimented by their intemperate rage but so sweetly doth that gracious Prouidence accommodate particulars with his vniâ—ersall lawes of Nature that the fowle commendeth and endeareth the fairer season the faire comforteth and refresheth after the storme so that there is no tide â—runneth no wind bloweth from the seuerall points of the heauen which though it crosseth some concurreth not with the desires and courses of others Semblably must the mind of man be tempered it must not be too calme if it haue no anger it can haue no zeale if no impatience it would too securely reside too indulgently suffer Gods dishonour our soules danger our owne or our brothers iniuries if too impatient it would bee like a violent stresse threatniâ—g a desperate wracke and carrying away all hope of the quiet fruites of righteousnesse so that it is true hee is a foole who cannot be passionatehe is wise who will not extremely he is no good man who cannot bee impatient but hee is neither good noâ— wise who will be too much some then being vnhappil happy case flayeth the foolish some happily vnhappâ—â— It is good for mee that I haue been in trouble it appearetâ— that some mans impatiencâ— and disquiet of mind is noâ— so dangerous as other menâ— security our instance may be in Iob and Diues Therâ— is also an affected stupiditie a Stoicall sottishnesse which hath the face of patience there is an impatience which looketh like zeale and yet neither of these are good There is also a laudable disquiet of mind an holy impatience a zealous passion as when wee cannot beare the dishonour of God the meekest Moses threw downe and brake the Tables which God had written hee made the reuenging sword flie among the idolaters Eliah was â—ealously impatient because they had broken downe the Altars and slâ—ine the Prophets of the Lord Lots spirit was vexed at the vncleane conuersation of the Sâ—domites And on the other part the Lord thretned Elt that there should not be an old man of his house for euer that the wickednes of his family should not be expiated purged with sacrifice for euer Why because his sons ran into a slander â—nd hee â—â—ayed them â—â—t whicâ— was because himselfe was too indulgently mild patient in his reproouing them There being then an euill patience and a good impatience as also an euill impatience and a good patience or quietnesse of mind in bearing we may obserue that these foure things doe especially name and demonstrate disquietnesse of mind or impatience euill 1. When the ground or occasion cannot iustifie any impatience 2. When the cause of our impatience is some euill in our selues 3. Want of a prudent moderation 4. When there follow not a due end and profitable effects The first is when the external impulsiue cause which I call the ground or occasion of our disquiet is through our prauitie the inward mouing cause of the same so peruerted as that it produceth not such an issue as it ought but contrariwise that which being on such a ground must needes be euill there is no question but impatience for the dishonour of God if it bee actiue and expressed vpon others is a masculine vertue an effect of an holy zeale it was commendable in Lot at Sodom in Moses at Sina in Phinebas at Shittim or if it bee that silent agitation of the mind whose secret addresses are onely to God whose complaints are priuate it is a pregnant vertue Eliah pursued sate vnder the Iuniper tree and said It is enough Lord take my soule Why holy man of God I haue been very iealous for the Lord God of hosts because the children of Israel haue forsaken thy couenant cast downe thine Altars slainâ— thy Prophets c. What more iust occasion to moâ—â— a maÌ„ to an holy impatience When Hezekiah receiued the sentence of death from the Lord by Isaiah he was troubled he wept and praied and God saw his teares and heard his prayer Whether the ground were the feare of innouation in the Church or the iudgements of God so quickly designing him to death whom he had lately deliuered either were a iust occasion of some holy impatience the one being out of zeale the other because his sinnes could not but come to mind with the iudgement of God which are alwayes to bee considered with a godly indignation against our selues who cause them But if the mind be vexed and vnquiet for that which is to Gods honor and should contrariwise haue occasioned our thankesgiuing and reioycing or for things friuolous and vnworthy how can it bee good Ionah was troubled that God spared Nineue wherein were an hundred and twenty thousand persons that could not discerne betweene their right hand and their left it displeased him exceedingly and he was angry hee expostulated with God I pray thee O Lord was not this my saying when I was yet in my Country Therefore now O Lord take I beseech thee my life from mee for it is better for me to die then to line So when the Gourd was smitten that it dyed when the East winde and the Sunne beat vpon his head hee fell into the same impatience a gaine it was no sufficient ground therefore the Lord said Doest thou well to be angrie The Pharises were vexed because Christ healed on the Sabbath because he reproued their sinnes the Israelites were troubled because they had not to satisfie their lusts insomuch that they wished they had dyed in Egypt Dauid himselfe was not cleare from this euiâ— sicknes hewas disquieted for the prosperitie of the wicked Against this there are excellent precepts Psalm 37. Fret not thy selfe because of wicked men neither bee thou enuious against the workers of iniquitie for they shall soone be cut downe as the grasse Fret not thy self because of him who prospereth in his way Cease from anger for sake wrath Fret not thy selfe in any wise to doe euill For all such ill-grounded disquier whether conceiued of enuy indignation feare sorrow or the like whether expressed in anger or reuenge on others or obscure and inward repining at the prouidence of God is euill and by all meanes possible to be declined as hauing in it the venome of impatience Secondly if it proceed of an euill in ward cause it is e uill All the Congregation lifted vp their voyce and cryed and wept they all murmured against Moses and Aaron What is the cause that so mightie an hoste of men should seeme so effeminate the occasion was this the Spies had reported the difficulries of the passage into Canaan
ioyntly cause it therefore is euen that disquiet which may seeme deriued from good occasions and causes euill if excessiue When once this Land beeing annoyed with Wolues there was a Law made for the destroying of them that euery conuicted and condemned Fellon should bee acquitted if according to sufficient baylâ— giuen hee could by a prefixed day bring in the heads of so many Wolues the execution heereof in short time caused that the Forrests and Woods had more Thieues then Wolues a more dangerous beast increasing vpon the Common-wealth in the destruction of the former So it often commeth to passe that while sorrow and disquiet of minde for sinnes doe at it were hunt other sinnes to death these Nymrods proue the greatest Tyrants the most fearefull sins of the soule extreme impatience hath no reason to iustifie it Lastly if there follow not a due end and profitable effects of our affliction and disquietnes iâ— lis euill the duo end and vse of afflictions are if wee are by them instructed to giue God honour in our patient bearing in our hope and experience of his graces sustaining vs if we doc enter into a more deepe and earnest consideration of our sinnes whereby wee are necessitated to humble our selues before him in true and heartie sorrow because wee haue displeased him call vpon him more zealously to reforme our Impatience and amend our liues whose prauitie secretly deriueth this fretting humour into our hearts the mercy of God so disposing that we might not perish by resting contented in sinne and as it were settling and feeding on our lees for want racking Dauid expresseth his disquietnesse by reason of his sinnes Thine arrowes sticke fast in me and thine hand presseth me sore there is no soundnesse in my flesh because of thine anger neither is there any rest in my bones because of my sinne for mine iniquities are gone ouer mine head as an heauie burden they are too heauie for mee I am troubled I am bowed downe greatly I goe mourning all the day long I will declare mine iniguity and will be sorry for my sinne And presently after Forsake me not ô Lord ô my God be not far from me c. It is an happy disquiet an happy impatience which hath such issue I may say of it as the woman of the most blessed Blessed is the wombe that bare thee Happy soule happy impatience which bringeth forth fruit full prayers happy man who cannot be quiet with sinne in his conscience happy is that best vnrest which will not suffer a man to perish by sleeping in sinne It was a great impatience in Iob when hee cursed the day of his birth when hee said the arrowes of the Almightie were in him when he desired that GOD would destroy him when hee durst expostulate with God and say that hee had set him as a marke so that he was a burden to himselfe yet you see he came to sweet resolutions 1. of confession I haue sinned what shall I doe vnto thee â thou preseruer of men 2. of confidence Though he slay me yet will I trust in him Againe I know that my Redeemer liueth 3. of humilitie I haue spoken that I vnderstood not I haue heard of thee by the eare but now mine eye seeth thee therefore I abhorre my selfe and repeat in dust and ashes Mosâ—s was so disquieted that hee said to the Lord Wherefore hast thou afflicted thy serâ—â—ns and wherefore haue I not found fauour in thy sight that thou laydest the burden of all this people upon meâ— Whâ—nce should I have flesh to giâ—â—â—unto all this people for they weepe vnto me saying Giue vs flesh that wee may eate I am not able to beaâ—â— all this people alone because it is too heauy for meet And if thou deâ—le thus with mee kill me I pray thee â—â—t of hand if I haue found faâ—â—ur in thy sight and let me not see my wretchednesse Thus they prâ—â—oked his Spirit so that he spake vnadâ—isedly with his lips And so great was this impatience that for it God suffored him not to goe into the Land of Canaan It is true but giuâ— mee that adâ—â—sâ—◠〈…〉 man who could with patience haue borne the heart-breaking cryes of one or a few famished infants for bread How much more grieuous was it for one Moses to consider so many thousand bellies vnacquainted with any rheâ—oricke so many important moâ—thes calling vpon him for meate yet hee failed not to cry vnto the Lord for helpe and though with much testimony of humane frailtie shewing what we are of our selues yet he prayed â—â—remie recordeth his â—wne infirmitie when iâ— bitternesse of spirit hee said Why is my paine perpetuall and my wound incurable which refuseth to be healed wilt thou be altogether vnto me as a liar and as waters that fatle And again O Lord thou hast deceiued me and I was deceiued I am in derision daily euery one mocketh me TheÌ„ I said I wil not make mention of him nor speake any more in his Name Albeit his impatience was more for that the Word of God became a reproch to the wicked then for that they afflicted him in his person yet he she weth how infirme he was and yet in the same place a blessed issue he resolueth better he was wearie of forbearing But if on the contrary we grow worse and worse the more wee are afflicted then our impatience is euill If wee say in the ruiâ—es of our families The brickes are fallen downe but wee will build with hewen stones the Sycomores are cut downe but wee will change them into Cedars If wee grow insolent and turne not vnto him that smiteth vs neither with all our disquietnesse seeke the Lord of hostes if when he consumeth vs wee receiue not correction if the more wee are smitten we fall away the more if wee thinke of our sinnes as that Orator of the burning of the Capitol at Rome that that fire was by the especiall prouidence of God not to abolish that terestriall Mansion of Iupiter but to require another more stately and magnificent as if by how much greater Gods iudgements were by so much men ought to sinne more diligently if our impatience hatch any monsters in the mind and resolutions if it send out words tending to Gods dishonour expressing vnbeliefe malicious apostacie the least hereof is carefully to be auoided as a great failing in our duties who ought patiently to receiue correction as sonnes to whom God â—ffereth himselfe as a most gracious Father the greatest as dangerous presumptions prognostickes of a reprobate minde Iob's wife fell vpon his hazard Doest thou still reteine thine integritie Curse God and die Such are often times the words and actions of the afflicted wicked that as Iehâ—rams messengers they expresse the apostacie of their master Behold this euill is of the Lord what should I waite for the Lord any longer Such was Sauls resolution
when God will not answere he is for Endor Ath at â—ntâ— moâ—ebit such Indaes disquiet such the end and fruites of impious mens impatience vines of Gomorah grapes of gall bitter clusters such their wine the poyson of Dragons and the cruell gall of Aspes It is a bittercup which the Lord hath mixed for his seruants in their trials but his mercy euer cuteth it with a sweet issue so that howeuer it taâ—te at first it hath a good farewell But for â—ho wicked iudgements are layed vp in store sealed vp amongst his treasures to whom vengeance and recompence belong their foote shall slide in due time the day of their destruction is at hand and the things that shall come vpon them make haste Because they would not humble themselues vnder the mightie hand of God in patient bearing their crosses that hee might exalt theÌ„ in due time The minde of a naturall man is as vnconstant as the sea somtimes smooth somtimes stormie and so fierce that in its madnesse it is ready in its owne suffering to imprecate confusion of all things in any great sorrow it is irresolute sometimes this is better sometimes another best comporteth with our vnstable desires it hopeth it despaireth it loueth it hateth what it loued it reioyceth and presently grieueth for the same thing it neuer resteth in any center of true wisdome there is great cause then that man being so bad so dotingly amorous of the World so continually erâ—ing in sundry passions so immature and vnaduised in his greatest deliberations should often change his mind if all that inconstancie be but like the shaking of the needle in a displaced compasse that it may by running ouer many points at last settle vpon the right But why any of Gods seruants should bee so disquiet as that he neither hath present comfort nor can admit of future there is no reason there are feares and sorrowes which will shake and disquiet the most settled and best grounded mind God comming as to Eliah in Horeb as it were with an earthquake a strong wind breaking the rockes of our hearts and with a purging fire to trie vs before he will speake in the still voyce of consolation but why do wee adde to our owne disquiet Why doe we feede the gallfull humour Like froward children when we haue been deseruedly beaten we will cast downe our selues and cry for very pettishnesse and fullennesse as if we were in hope to compell ourâ—correctours at least some witnesses to fauour and pittie vs suffering iniuries I doe well to be angry to the death saith Ionah If we might be our owne Iudges how often would wee say and auow the same we will be nothing if we cannot bee what we would be such a bitter distemper Augustine fell into for the losse of his friend I was weary of liuing and afraid to die saith hee And afterward I boiled within I sighed I wept I was troubled I had neither rest nor aduice I carried a disseuered bloody soule impatient of my bearing it and where I should repose it I found not not in the pleasant Woods not in Sports and Sonnets for whether should mine heart â—lie from mine heart This Why art thou disquiet strongly importeth thou oughtst not so to be to disswade from euill impatience and disquietnesse of mind there are many expresse places of holy Writ Feare not their feare nor bee troubled Bee patient in tribulation Let your patient mind be knowne vnto all men the Lord is at hand Bee yeâ— also patient stablish your harts for the comming of the Lord draweth nigh Ye haue need of patience that after yee haâ—â— done the will of God ye might receiâ—e the promise My sâ—nne despise not the chastening of the Lord neither bee weaâ—ie of his corrections For whom the Lord loueth be correcteth euen as a father the sonne in whom he delighteth From reason there are many arguments also 1. It is a signe of Gods loue that we are corrected and not giuen ouer as appeareth by the last cited Scripture Gods counsell is to amend vs by chastisement whom his milder warnings deliuered vs in his Word could not amend 2. It is a certaine argument of true wisdom greatnes goodnes strength of mind to be patient in afflictions none but the wise can bee patient as none but the good wise therefort the cause sheweth patience and where that is good this is true The Philosophers so much at ods concerning all or most points of wisdome and opinion as that there wanted not an Anaxagoras to affirme that Snow is blacke yet all met in this centre of patience which they both commended and affected yet their wisdome as their patience was supposititious false for how can hee bee either wise patient or good who knoweâ— neither the wisdome nor patience of God There is no outward marke doth more distinguish between the 〈◊〉 and wicked then meeke and quiet toleration of crosses This man complaineth and blasphemeth the other in the very like affliction is proued and approued Puâ— chaffe into the furnace it presently consumeth puâ— gold into the same it commeth out more refined and precious such is the difference betwixt the wicked and righteous Those like the mighty men of Nebuchadnezzars Armie which cast in the seruants of God into the Babylonish furnace are slaine the other like those three children liue in the fier it is easie for the formall hypocrite in prosperitie to speak like a Saint but because we heare sometimes Iacobs voyce when the hands and actions are Esaus God saith as Isaac Accede nunc vt palpem â—e fili mi Come neere my soone that I may feele thee whether thou bee my very sonne or not not that hee knoweth not who are his but that hee might make them knowne to men for it is not professing but suffering which sheweth the man Gold is tried in the fier good men in affliction Iob suffered the malice of the deuill being rich and wealthy and more wealthy in many sweet children presently hee is neither a father nor rich nor master of any thing full of sores full of anguish his friends forsaking him or visiting becommingmiserable comforters so that hee had in himselfe paines and gâ—iâ—fes in them many vnâ—ind â— eâ—rours to endure the deuill falleth to his old ward arming the woman to suggest 〈◊〉 as if he should find anâ— other Adam in Iob as if he could deceiue all by her as at first hee did the onely man but when she instigated 〈…〉 â—ee answered Thou spâ—aâ—â—ost 〈◊〉 one of the foolish womâ—n What Shall oâ—ee receiue good at the hand of Gâ—d and 〈◊〉 wee not receiue 〈…〉 did not Iob sinnâ— with his lips Sâ—tan was deceiued in his artifiâ—e he hoped to obscure his holy patiencâ— buâ—â—made it more 〈…〉 was more cautious in his griefes then Adam was in the pleasant Woods this was ouâ—tcome in delights the other
giuing sanctification and holinesse while we â—ye in sinne we can haue uâ— peace of conscience therefore no health of countenance The wicked may haue confident faces foâ—eheads of brasse a whores forehead impudent and such as cannot blâ—â—h yet follow them to their ends you shall know they haue a doloroâ—s wound in the conscience When the world smileth they are in their heiâ—ht of countenance at least they can 〈◊〉 vâ—ltu simulare but their hearts tell them what they are iâ— aduersinie and inâ—uitable death approach marke these daring spirits Hâ—mâ—n was of so proud a countenance when hee had the Kings fauour that the least neglect of him seemed a capitall crime when â— bâ—t was clouded hee hâ—sted home mourning and his head couered Ahiâ—hâ—pâ—el was a great Statesman when his oracles were hâ—d in honour but looke after the wretch you shall sâ—e what was the helpe of his countenance not God but popularity David was not discountenanced when Princes did sit and speake against him neither the Apostles when they were scorned reuiled and threatned Paul had discouragements enow of men yet he was not ashamed of his sufferings The holy are bold as Lyons because they are led by the Spirit of God they say Death where is thy sting Hell where is thy victorâ—e Zophar aduised well If 〈◊〉 bee in thine hand put it faâ—â—e away and let no wickednesse dwell in thy 〈◊〉 theâ— shall thou â—â—ft vp thy face without spot and shalt bee stable and shalt not feare 4. In giuing victory against all our enemies in all these we are more then conquerers in giuing vs defence against the insulting aduersaries therefore when hee had said Why goe I mâ—urning while the enemie oppreâ—â—eth me He inferreth presently I shall yet giue him thankes 5. In giuing supplies by his euer-present and all-seeing Prouidence The Lord is my Shepheard I shall not want How-euer the Saints crie in their distresses as the Disciples in the storme Master carest thou not that â—e perish yet they are assured of his assistance he is with Israel in the Desart with Iacob in his iourney with Eliah at Chebar with the widow at Sarephat with the Children in the fornace it is easier to say all in one word then much lesse in many he is euery where ready to supply his Such experience doth God giue hereof to his that hee is their countenance experience is the cause of that hope which maketh them not ashamed I was saith Paul deliuered out of the mouth of the Lyon and The Lord will deliuer me from euery euill worke and will preserue mee vnto his heauenly kingdome And againe I am not ashamed for I know whom I haue beleeued It is an vsuall argument of comfort with the Saints of God Afflictions begin fiercely but they end mildely and comfortably they come vpon vs like Samsons yelling Lyon at Timnah with open mouth but being ouercome they feedeâ— out hopes with sweet experience of Gods mercies the greater our sufferings the greater our experience of his goodnesse therefore goâ— backe to the carkas look backe to thy former deliuerances and thou shalt haue the better hope for the future Forget not all his benefits and hee will appeare to bee the health of thy countenance looke backe to thine infancy how hee hath fed thee clothed thee preserued thee relieued thee called thee to the knowledge of Iesus Christ taken thee out of the Kingdome of Satan and made thee his sonne consider how he hath giuen thee assurance of a glorious inheritance with the Saints and thou shalt find good cause to say in thy particular as the multitude of Iesus he hath done all things well And thou shalt be more and more assured hee that saued sinners will not condemne the iust he that spared his enemies will not cast away a sonne none but the forgetfull and ingratefull want these arguments And my God MY God by that free couenant which he hath made with me and my feed that hee will bee our God here is further exptessed the ground of his assurance had his trust been in riches they could not haue deliuered him had it been in Princes though they are called gods they must dye like men had it been in humane policie that is subiect to errour had it been in strength youth that must yeeld to sicknesse this to age both to death but they that trust in this Lord shall haue hope in death They that trust in lying vanities forsake their owne mercy The portion of Iacob is not like them for he is maker of all things the Lord of hostes is his name This is Dauids God Doth any aske of his Power it is infinite of his Mercy it is infinite of his Goodnesse it is infinite of his Loue Maiesty Glory Dominion all is infinite of which wee can speake or thinke and so much passing all vnderstanding as that in speaking and thinking of him wee must vaile our hearts for hee dwelleth in the inaccessible light and though he appeare most glorious in his workes yet he is knowne perfectly to none but himselfe though he be one yet is he in all things and being euery where omnipresent hee is in no place included and limited he is the Almighty Maker and Preseruer of all things hee gouerneth ouer all the creatures hee onely is eternall and vnchangeable he onely can doe whatsoeuer he will doe he doth whatsoeuer he pleaseth without any let labour or difficulty When Hierâ— asked the prudent Heathen Simonides what God is he required a dayes respit to answer the second day being asked what God is hee required two dayes study more and so as oft as his resolution was desired he still doubled the number of the dayes till in the end he answered The longer I consider the harder the matter seemeth vnto me Surely such is his glorious Beeing as that it is vnspeakable Moses saw but his back-parts as Moses saw so he speaketh of his seeing to mans capacitie such is he as that it is not the least part of our knowledge to know what hee is not which in a word is to know that hee is nothing of all that which we know This is perfect knowledge so to know God as that thou knowest him to be knowne and yet ineffable therefore wee must alwayes thinke of him of whom we cannot worthily thinke for he is to be beleeued to bee knowne and to be worshipped It is life euerlasting to know him whom he hath sent Iesus Christ and they only know what he hath reueiled of himself to whom by his Word holy Spirit he hath reueiled himself he hath reueiled himselfe One Eternall Almighty Al-wise God this is Dauids GOD three most glorious Persons of infinite Maiestie an holy Trinitie in Vnitie neither confounded nor diuided but one God-head one God most gracious most iust most louing most mercifull most holy most wise the sole