〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
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
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
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 〈◊〉
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
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
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
but that which we haue more then deserued 〈◊〉 Without patience I say dot there is 〈◊〉 comfortable enjoying any thing without thee but there is no possessing thy selfe Passesse your soules with poticâ—re saith Christ without 〈◊〉 we haue not 〈◊〉 ouer out selâ—es the impatient man is possessed of enuy malice 〈◊〉 in dignation griefeâ— or the lilâ—o â—but he is not master of him selfe but the patient and contented man though he lose his fields his merchandise his pleasures â—hed oâ—eth not himselfe Patience is the keeper of vertue and the ornament of the veâ—tuous Patience is the 〈◊〉 â—oble 〈◊〉 hoâ— that ruleth his owâ—e mind is better then he that winnes a Citie the patient man possesseth all things boâ—â— prosperous and aduerse all things ferue him yea those things which seeme and intend to hurt him heat cold waâ—m commâ—nd him and make 〈◊〉 more abound in that which is best the stetility of his fields giue him a betteâ— haruest â—o lay vp â—heeues robbers opp ressours lay him vp trâ—asure in the hands of God Happy patience which inâ—esteth â—hem with all things who â—raâ—e nothing else but patience 8. As impatience hath a wicked author so hath it â—any cursed effects I findâ— faith Tertullian the 〈◊〉 and parentage of impatience in the Deuill hee impatitenly bearing that GOD made man to his owne Image and subiected the creatures to him first perished there by Whether impatience were the Deuils first sinne or that the first occasion of such impatience I dispute not now sure it is that impatience and malice are coâ—tancous that they indiuidually grow vp together out of one bosome impatience is the wombe which conceiueth cuery sinne the fountaine which conueyeth into the heart sundry veines of iniquitie Who stealeth but the impatient of want Who murdereth but the impationt of iniuries Whence is that sale of chastitie and base prostitution Whence standers murmurings disobedience couetousnesse extortion imposture cursing prophanâ—â—ion but from impatience When Israel are impatient of Moses stay in the Mount then they dare require an Idoll when they are impatient of want then they murmur when they are impatient of hearing their due reproofes then they slay the Prophets Impatience is the Grand-dame of all sinne hence are heresies sâ—hisines dissentions renting the sacred vnity of the Church hence rebellions treasons assascinations in a word euery sâ—nne is no be ascribed to impatience The impatient and malecontent are the Douils Anâ—ills on whith hee can forge any thing necessary to his manufacture and belonging to his shop 9. By impatience we doe more hurt our selues than being patient the Deuill himselle could hurt vs if hee doth not plough with our heighfer and worle vpon our impatience what can he doe How could he without our impatience perswade vs to anger discord â—â—uenge discontent murmuring oâ— the like The Apostle warneth beere of when he saith B◠〈◊〉 but sinne not neither gine place to the Deuill let all bitternesse and wrath and anger and clamour and euill speaking be put away from you with all malice And the Psalmist Fret not thy selfe in any wise to doe euill Adde to this that by impatience like a man with indiscreet â—oâ—â—ing and remoouing the burden which hee cannot cast off we greaten our load as hath beene said the impatient while they would not suffer doe not by that vnwillingnes procure their ease from the euill they beare but that they bearâ— greater miseries the patient who châ—sâ— rather to beare euill by not committing it then to commit it by not bearing it doe both by that patience make those things lesse which they suffer and auoid worse things into which the impatient doe plunge themselues Doest thou know ô impatient man what shall bee the end of thy discontent which now thou feedest Doest thou know how great how deadly that Serpent will proue which now thou fosterest in thy bosome Doest thou know how farre God will let thee run who wilt not now be stayed who now either without cause or meane tormentest thy selfe with a fruitlesse impatience Looke vpon the feareful ends of many male-contents and make a right vse of their madnesse the Diuell hath preuailed ouer them what are thou stronger or better if hee against whose prouidence thy disquietnesse maketh thee repine shall giue thee ouer vnto him How iustly are they giuen ouer to Satan to their destruction who will not abide the soueraigne hand of God to their saluation 10. Patience proceedeth from God as from the Author and Fountaine of it from him it is deriued from him it hath excellencie how patient he is those indignities and frequent contumelies which hee endureth in expectation of the sinners conuersion doe testifie his creatures which the godlesse enemies enioy the sunne rising the raine indifferently falling vpon the iust and vniust doe manifest it he hath present reuenge in his power yet hee tempeâ—areth his indignation in wonderfull mercy waiting for their repentance to which his long suffering and goodnesse leadeth the vessels of mercy hee doth not â—nely command patience but teacheth iâ— by incomparable examples in himselfe so that he is both Speculâ—m patieâ—di e◠〈◊〉 patientis a mirrour of patience and reward of the patient hee whose diuine nature is impatible tooke vpon him a passiue became man was borne suffered hunger thirst wearinesse he endured a domesticke enemie vnto the last hee refused not a traiterous kisse What contradictions what reproaches did he not suffer of a malicious Vulgar spitting scorning buâ—â—etting The innocent permitted the guiltie to condemne him to scourging crucifying hee that fed them with the sweetnesse and fatnesse of the earth endured their â—eeding him with vineger and gall when hee was nayled to the Crosse the Starres were confounded the Elements troubled the Earth trembled vsurping night vailed the day the Sunne hid it beames as if it would not see the Iewes impietie all this time hee is like a I am be before the shearer if hee who came into the world without finne liued without finne went not out without so much suffering what cause haue wee to bee impatient We indeed suffer iustly for wee receiue the duâ— reward of our deeds but he hath 〈◊〉 nothing â—miâ—â—e In his agonie he hid his Maiestie and bare all constantly that hee might exhibit a perfect example of quiet patience and when they tortured him to the death he â—lyed out â—ather forgiue them Againe hee is the Fountaine which giueth patience and consolation he is the God of patience and consolation because he onely giueth patience and comforteth the patient 11. Sweet and excelleâ—â— are the effects of patience it allayeth anger setteth â— watch before the doores of the wise-mans lips bridleth the tongue keeâ—eth peace breaketh the sin of malice and the malice of â—iâ—ne gouerneth the mind 〈◊〉 〈◊〉 the violence of bâ—â—elling pride extinguisheâ—â— the fire of discord â—â—estraineth the insolency of the rich and comforteâ—h the
to be sustained without hope Most pleasing is hopes perswasion and very necessary for this life amongst so many miseries calamities things hard and intolerable What were wretched man without hope This life were as a Ship without an helme a body without an eye a Firmament without a Sunne Without hope what rellish could there bee in griefe what comfort in afflictions Euery aduersity would seeme for the present a full period and end of comfort which must as often dye as we could number sorrowes betwixt the two limits of mortalitie the Wombe and the Graue There is nothing so bitter which hope doth â—ot sweeten The Aâ—cients wâ—sely intimated Hope the laâ—â— lâ—uing comforter of aduersitie when they said that in Pandora's Table the box emptied all things powred out and lost Hope onely remained in the bottome and that when Faith Iustice Pietie and Peace tooke wing and soared to heauen Hope onely was left to men on earth There is nothing so light so little so remote so strange to which the mind animated by hope doth not adhere so light is hope so obscure so blind so ambiguous incertaine slender vaine So pleasing is that sweet libertie of hoping for our selues as that it will feed vpon coniecture and opinion either probable or possible because the like hath been sometimes it happened to others it hath some reason it is iust it should bee so it is credible it was promised or the like and where wee haue no ground on which hope can set the lightest foot we frame some to our selues imagining there is or may be something better then yet wee see or can imagine It may seeme requisite that hopes should bee borne of the lightest causes that the mind obuious to so many sorrowes might also euery where find some solace to refresh and sustaine its often fainting and that there is some vse euen of those triuiall things it presenteth to the sorrowfull when the imprisoned maketh him roomo with hope of enlargement the meager feedeth on hopes of future saciety the exiled sendeth his minds home 〈◊〉 tell his friends at least himself that hee is returning the sicâ—e thinketh of walking into the fields captiues of libertie the poore of plentieâ— alâ— this time though it bee but a dreame it shorâ—â—eâ—h misery and â—â—ealeth some houres from sorrow by deluding the afflicted soule for that time tâ— it is a common solace it maketh him beleeue he is rich who hath not it is the 〈…〉 troubled foolâ— from whose altars it seemedâ— an intolerable sacriledge to take the mind But since there is nothing more deceitfull then vaine hopes which howeuer like a draught of cold water they refresh the sicke for a littletime yet in the end they do wonderfully exasperate our sorrowes by mocking our desires and giue our soules the strappado for we do the more dangerously despaire the more wee hoped in vaine the fall being greatned by the height of ouâ— station or exaltation it remaineth that the onely way to comfort and quiet a perplexed and troubled soule is to cast all our care on God to raise the mind to a true hope and affiance in him For first wee must consider that this hope is a vertue infused into our hearts by the Spirit of God who being the God of truth cannot giue a deceitfull perswasion by which we doe cheerefully and constantly expect his future benefits in mitigation of our present calamities according to his good pleasure in which assurance his seruants say Though I should walke thorow the valley of the shadow of death I will feare none euill He must needs be safe whom God assureth of his protection therfore this hope is the Helmet of saluation and the Anchor of the soule Secondly this hope is an adiunct of faith and indiuidually followeth it faith is the substance of things hoped for it is not a light and groundlesse opinion it is firme and continuing We doe hope for and expect the fulfilling of Gods promises because we beleeue them to bee true Faith is a stedfast perswasion of the truth of Gods Word and promise hope looketh for the fulfilling of it Faith saith The things which eye hath not seene neither care hath heard neither came into mans heart are which God hath prepared for them that loue him Hope saith henceforth is layed up for me the crowne of righteousnesse which the Lord the righteous Iudge shall giue mee at that day Howeuer then aâ— faith looketh vpon the pâ—â—ishments which are due to sinners it is the cause of feare yet as it looketh on tho reward which God hath promised it is the cause of hope this hope is fixed vpon eternal blessednesse as its last end and on the grace of God as leading vs thereto it maketh vs cleaue to God the fountaine of all blessednesse as Faith maketh vs adhere to him the fountaine of truth it sheweth our reference to the helpe of God in whom through whom we looke for all felicity Oâ—â— helpe standeth in the Name of the Lord who hath made heauen and earth Hauing then such a cause as apprehendeth and appropriateth to vs all the promises of God it must 〈…〉 that though hope bee only of things future and ioy of the present yet that hopes doe both precede and cause that ioy which is a soueraigne remedie against all griefe and disquiet of mind as also that although hope bee a meane betwixt presumption and despaire yet hauing no participation of either extreme it expelleth despaire as its contrary being iustified by Faith wee haue peace towards GOD through our Lord â—esus Christ and We reiâ—yce in tribulation Knowing that tribulation bringeth forth patience patience experience and experience hope and hope maketh not ashamed Thirdly it doth much stay a troubled mind to consider that howeuer the afflictions which it suffereth are common to good and bad yet it neither suffereth vpon the like termes for calamities are mercies to the Saints out iudgements to the vngodly to them the rods of alouing father to these the swords of an angrie reuenger neither are those suffetings followed with one and the same but contrary issues the wicked like the Egyptians in the Red Sea is ouerwhelmed where the righteous is not onely preserued but bettered Admirable is the confidence of the faithfull euen in common calamities When I heard saith the Prophet my belly trembled my lippâ— shooke at the voyce for the figge tree shall not flourish neither shall fruit be in the vines the labour of the Oliue shaâ—â— faile and the fields shall 〈◊〉 no meate the sheepe shall 〈◊〉 cut off from the fold and there shall bee no bullocke in the stalles But I will reioyce 〈◊〉 the Lord I will reioyce in the Lord of my saluation The Lord is my strength Cypriaâ— giuing a reason why the heathens were impatient and querulous where the Christians were valiant meekly expected the time of Gods promises speaketh after
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