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
relieue and comfort it neither let any man thinke this practise concerneth him not hee that hath not sorrow should haue because hee hath sinnes to repent You humane Parrats whose eares haue runne out into tongues whose braines labour with a dangerous flux leaue your much vselesse talke and learne a godly Soliloquie it is more requisite you should enforme your owne soules then tire others eares You prophane and lasciuions speakers learne to talke chastly in your hearts and your tongues shall not so offend God and good eares You punctuall Orators know that the sure rule Recté et benê loquendi is the word of God which biddeth you Commune with your owne hearts You powerfull Oracles whose deep senses testifie a watchfull conference with your sweet friends your learned Authors who can eftsoone make as Paul his Faelix your happy Auditors tremble who can with patheticall discourses pull vp the double slâ—ces of their soules for teares sometimes of ioy sometimes of sorrow giue mee leaue to remember you if you speake not to your owne soules what you speake to others eares if you haue not let downe into your bowels that rowle of Gods word whose contents you deliuer to the people your curious lines shall nothing profit you your labour shall bee to build an Arke for others not your selues you shall be as that wise man said of the Phylosophers Schoole like a well sounding Harpe which heareth not it selfe You externall men who in your obseruance to others liue so much out of your selues as that you must speake their thoughts act their inuentions goe with paces and as if their fauour animated you you breathed their breath as if you had no soule or that you haue a vassall to the world where your desires haue placed your heauen you neuer looke home come hither see the excellencie of the soule which can euery moment bring you into the presence of the King of Kings you that are in loue with your stately Piles come see this liuing Temple of the Lord you that are enamoured of pleasures seeke them in your soules these only as Iaakob said of his Asher shall giue pleasures of a King Laughter is a pleasure for a foole delights and sinnes are pleasures for Sathans slaues riches are pleasant to vnhappiest vassals but heere onely are those pleasures which none but they enioy who are admitted into the glorious freedome of the Sonnes of God who are Kings and a royall Priesthood You that would be rich be assured it is not laying house to house and land to land it is not extending your Fathers bounds by the purchase of the next Tenements for how miserably poore is a couetous man but heere are true riches heere is that better part which shall neuer bee taken away heere is the vnvaluable treasure of knowledge vertue faith heere God manifesteth the riches of his grace and mercy here hee layeth vp the assurance of our eternall inheritance and the seales of our redemption You heartlesse worldlings and outsides of men consider and vnderstand that the vaine Idoll which you adore doth euer finally torment and crucifie those who doe most zealously worship it Ambition is an Hamans Gibbet how high soeuer it is a torment to the proud Auarice a Iaels tent-nayle to fasten the rich man to the earth Gluttonie and Ehud which vnder pretence of secret messages striketh into the bowels Wine a Serpent which biteth as it pleaseth Lust an vncleane and lightlesse fire through whose Moloch-flames blind libertines ambitious of their owne destruction are sacrificed to the Deuill Surely her house tendeth to death and her paths vnto the dead All sins to which so many sacrifice their thoughts and times are like Egyptian taske-masters adding stripes to heauie burdens and their wages is death I neede not say more then this With how many cares feares griefes vnrests and perplexities doth the world or sinne racke the braines presse and wring the very heart of a man that hee may serue them All this while how happily doth that man liuâ— who enioyeth and conferreth daily with GOD in a contented soule What madnesse is it then to seeke that happines abroad which is only to be found at home to looke for that in others which is onely to bee found and enioyed in our selues There is more sound content in one houres wise and holy enioying a mans owne soule then in an ages succesfull pursuit of the ambitious mans deluding dreames The world fauoureth mee not only let GOD assure my soule of his fauour This one thing haue I desired of the Lord only let him say to my soule I am thy salâ—ation it shall be a sanctuarie to me against all sorrowes Why art thou cast downe c IN the third place wee are to consider the disaffection which is the matter of this reprehension and this is necessary to bee handled that the pensiue minde may be helped for how can we cure except we acquaint vs with the passions of the sicke This maladie is not simply one but double that is dejection and disquietnesse the effects of immoderate sorrow and care they seeme extreame and contrarie fits the first a dull and heauie stupidity a kind of hopelesse apoplexie of the minde yeelding it selfe to the requests of despaire as if there were no hope no helpe The second is a restlesse selfe-vexing impatience as if the minde could helpe it selfe without God There is no estate without some complaint discontent cannot be confined with any limits but the fruition of the chiefe good therefore it reigneth ouer all that haue lost their interest therein till they doe eyther actually or in firme hope re-obtaine it There hath an vniuersal distemper for mans sake infected the world and euery creature groaneth with vs also and trauaileth in paine together vntâ— this present and not only the creature but we also which haue receiued the first fruites of the Spirit euen we doe sigh in our selues waiting for the adoption the redemption of our bodie Meane time the soule of man is exercised like Israel in the way to the holy Land with continuall disturbances that wee may know that in this life is not our rest for as Moses told them in the wildernesse we are not as yet come to the rest and to the inheritance which the Lord will giue vs therefore the mind can not bee absolutely contented it is satisfied with nothing lest it being satisfied with this nothing which it loueth should rest and settle heere and so not aspiring to better bee depriued of the best object of desire in which is happinesse so compleate and full as that out of it there is nothing happy or good whence it commeth to passe that all that can desire or wish doe naturally wish and desire some other estate then that they haue all present desire being but a continued motion to that which is finally desired and therefore there can bee in this life no absolute content
and quiet and a conscience euill and diâ—quiet The first is when the spirit of God testifieth to a mans soule that hee is the Sonne of GOD in which assurance it restâ—th and such a man hath peace towards God The second is when God doâ—h exercise a man with sundry feaâ—es to cause him more zealously to call vpon him the third is when a man sleepeth in so deepe a security that hâ—e hath no sense of his owne misery The last is when affrighted at the sense and memory of his sinne a man can resâ—lue of nothing but to dispaire 2 There are in the regenerate such remainds of the old man that their consciences doe sometimes sleepe like Ionas in the storme so hard it is absolutely to put off the man and cease to be what wee were borne but that rest causeth their further vnrest and disquiet of minde to awaken them 3 As we haue in this life no absolute freedome from sinne so no absolute immunity from disquiet of mind which though it be the Caananite left to exercise vs in a continuall and carefull watch against sinne and therefore the Psalmist here speaketh as it were to one within him like a man consisting of two opposite parts one casting downe and the other raising vp and comforting yet wee haue such assurance of the death of sinne faith in Iesus and the dayly decaying of Sathans Kingdome by the power of Gods holy Spirit dwelling in vs such peace of conscience and â—oy of the holy Ghost as that we are not vtterly ouercome of sorrowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee are perplexed doubting but not despairing 4 The more the soule is freed from sinne the more it feeleth in it selfe the life of Iesus the more assured quiet and peace it hath and therefore is the lesse subiect to those spirituall tyrants which vexe and torment the soule Sinne is euer to be auoyded but the assaults and charges of sinne are to bee receiued diuersly some by flying some by resisting by flying when the serpents presence is infectious when thinking encreaseth the incentiue as in luxurie and wantonnesse and the like therefore hee commeth with his Heâ— fuge nate Dei Flee fornication Flee from the lusts of youth It is a serpent there is no surer way then flight wee must Parthian-like fight flying So hee saith of couetousnesse â— man of GOD she these thinges because the more we lookâ— vpon the world the more wee are â—nâ—mouâ—â—d Sometimes wee must resâ—t when Satâ—an commeth vpon vs with his scarâ—e crowes or wher continuall meditation discoâ—ereth the sinâ—e and breakreth the power of it so in sorrow â—nd impatience wee shall ouâ—â—â—ome if wee wisely and valiantly resist the 〈◊〉 by meditating on all the circumstances causes and effects thereof till by finding our errour wee findâ— cure These things layed down it appeareth farther that to the attaining that quiet which is the health of a sound minde we must deale with the part affected which is the soule foure things may perswade vs to an especiall care hereof First the worth and excellency of the soule which besides it being eternall and incorruptible is so diuine that it was created to the most holy image of God in sanctity and righteousnesse endued with that admirable light of reason that it is not onely apprehensiue of the creatures but of it selfe and some knowledge of the Creatour of it selfe by the booke of Scripture and the booke of grace wherein he hath reuealed himselfe Augustine vpon this Pfalme expostulateth after this manner What shall I doc to finde my God I will consider the earth the earth was made there is great beauty of the earth but it had a maker Great are the wonders of seedes and things which bring forth but all these haue a Creator I see the vastnesse of the broad sea I am amazed I admire I seeke for the Author I see the heauens the beauty of the starres I wonder at the sunnes brightnesse seruing to our dayly labour the Moone comforting the vnked shades of night these things are wonderfull and to be praised these things I doe admire and praise but I long for him who made all these I came to my selfe I search what I am who enquire after such things I finde I haue a boâ—y and a soule one to bee goâ—â—â—ned one to gouâ—â—ne my body to serue my soule to rule I â—iscerne my soule is something better then my body I perceiue that which eâ—quiâ—eth after these things is not my body but my soule and vâ—t the things which I haue behold on euery side I know I see them through my body I praised the earth I know it by mine eyes I praised the sea I knew it by mine eyes the Heauen the Sunne the Moone I knew them by mine eyes these are windowes of the minde there is one with in who seeth through them when hee by some other thought is absent they are open in vaine My GOD which made al these things which I see with mine eyes is not to be found with these eyes something the minde â—pprehendeth of it selfe whether it be that which it â—â—rceiueth not through the eiâ—s as it doâ—h colour and light nor through the caâ—e as sounds there is somthing within which is neither colour nor sound Let any tell me what colour wisedome hath yet it is within it is beautifull iâ— is commended and when these eyes are shut or in darknesse the soule enioyed the light thereof hee conâ—lâ—deth therefore It seeth it selfe by it selfe as it knoweth it selfe it seeth it selfe it requireth not the helpe of the bodies eyes to see it selfe yea rather it withdraweth it selfe from it selfe that it might see it selfe in it selfe it recedeth from all the senses of the body as it were obsâ—â—â—perous distractiue but is Goâ— any such thing as the soule truely wee cannot see GOD but with the soule yet hee cannot be seene as the soule And a little after he saith Therefore seeking God in things visible and bodily and not finding him seeking his substance in my selfe I finde hee is something aboue my soule that I may therefore apprehend him by my vnderstanding I meditated on these things when should my soule come neere that which is aboue my soule except my soule should ascend aboue it selfe What are these things which are seene with the eyes how beautifnll are they These are not seene without the soule how much more excellent is the soule then these Yet neither is the soule satisfied with the contemplation of these nor of it selfe send it to the earth sea ayre heauens busie it vpon the reflexes of it selfe it will not rest here it must come to a glorious Creatour of all these then as those holy beasts in Ezekiels vision when there was a voyce as the voyce of the Almighty in the firmament aboue them it standeth still and letteth fall the wings Since then the life and felicity of man is
which is a true rest in the fruition of the chiefe good till the mind rest in obtaining that vnmeasured goodnes which can not onely satisfie or equall but exceed the mind and giue vs aboue all that we desire or thinke Hence it is that from the most loathed to the most emulated from that poorest and most wretched condition which all men hate and dislike to the best that can be heere enioyed from the lowest or highest to which pitty can descend or enuy looke you shall finde none vvho wisheth not some change the poore man would faine be rich the rich man honourable the honourable powerfull the mighty would reigne and hee that commandeth many millions cannot command his owne minde this one thing to bee content the King of Kings displayed in his owne Crowne those soueraigne thornes which pricke the sacred temples of Kings There are two restles tormenters of the soule feare and griefe one waiting on the prosperous the other on the wretched readie to giue a spunge of vineger to their sufferings when we are well we feare when ill wee grieue there 's no condition secure from feare or void of sorrow So that if the question were Why art thou sad the answer were at hand looke on thy conception birth infancie middle age old age looke into thy body and the sundry distempers faylings and decayes thereof doe answer for thee looke into the whole course of thy life how often hath one day mingled thy wine with gall how often hath one hower shut vp a carelesse mirth with sorrow and bitternesse of spirit looke among thy friends how many lesse dost thou now recâ—on then once thou didst enioy how many depriuings seemed not at once but in sundry funerals to haue buried a great part of thy life with them looke into thy family how many breake-hearts hast thou outworne with time besides those which yet liue to grieue thee looke round about how many euils are there in the world to make thee feare or sorrow not to speake of depopulated Prouinces famine murders rapes mangled carcases of halfe-demolished Cities and all that wofull equipage and effects of warre which we haue felt in others sufferings wherein the compassionate doe vent their mute impatience with teares and sighes nor of so many famous Churches of Christ surprized and filled with Babylons vncleane birds crying with one voice Woe is me for my destruction and my grieuous plague my Tabernacle is destroyed and all my cords are broken my children are gone from mee and are not there is none to spread out my Tent any more and to set vp my curtaines Haue ye no regard all ye that passe by this way behold and see if there bee any sorrow like vnto my sorrow which is done vnto me wherewith the Lord hath afflicted me in the day of his fierce wrath Not to speake of those warlike tumults warres and rumors of warres which threaten the world as if the Angell which came out from the Altar now cryed to him that hath the sharpe sickle Thrust in thy sharpe sickle and gather the clusters of the Vineyard of the Earth for their grapes are ripe Looke about thy selfe on what side art thou free where hath not death layed his ambush where dwelleth that light heart which can promise it selfe one houres secure mirth Consider thy soule how many are thy cares euen for worthlesse trifles griefes perplexities or to speake the most the most vnspeakable miserie which sinne bringeth with it and it may seeme a more proper question Why art thou merry but he saith Why art thou cast downe Why dost thou disquiet thy selfe Great reason hee should call his soule to account for in the one it lyeth weltring in the bitter floods of griefe in the other it possesseth not it selfe as wee shal see in it place and both these excesses proceed of some distrust It is true that when all other passions in their meanes doe helpe the naturall vigor and life of man these are of themselues destructiue as being like all their allies an appendix of death the curse of sinne yet in respect of mans present being sanctified sorrow is among all passions an antidote not only good but necessarie to the soule as bitter Pills are to a surfeited body Satan in his mischieuous beneuolence promiseth the soule an excellent estate in delighting it but he knoweth that pleasure euer vateth and softneth it leauing it ill affected hee knoweth it is Vertues domesticke enemie therefore when hee would depriue men of all holines which he can no wayes do but by that which pleaseth with these alluremeÌ„ts he rauisheth the mind being assured that these are the golden Apples at which wee will stoope the onely baites the onely stales through whose vnsuspected disguisements he may let fly his venomed arrowes at the beguiled soule This is that for which fooles not onely endure but dotingly loue the dreadfull approaches of sin God leadeth to life through sorrowes Satan to death through pleasures so that men come to true good through seeming euils and to true euils through fallacious good So then the tempter giueth pleasures as Saul gaue Dauld his Michal that she might bee a snare to him Thus as Cyprian said of the Potentate â—rridet vt saniat hee smileth that hee may rage he flattereth that he may deceine he enticeth that he might kill hee exalteth that hee might cast downe It is vertue to bee abstemious in lawfull delights and to vse them cautiously lest they prooue snares lest their alluring charmes bewitch vs and we perish No doubt there is a lawfull and vsefull delight which comforteth the heart causeth good health to the body and so sweetly accommodateth the minde that a man is more cheerefully enabled to the seruice of God who gaue not so many seuerall kinds of creatures and conueniences for delight to ensnare men but that in the wise vse of them we might admire and praise the goodnesse of a bountifull God the abuse and excesse is euill and dangerous so is it in all passions of the mind when they are moderate and their streames keepe within their owne channels they are sweet and vsefull but when they ouerflow their bankes they become muddy and polluted and so it is in the kinds of good sorrow feare and sorrow are for the present necessary to good and euill men to bridle the euill to exercise and amend the good The three children were cast into the fire bound but they were presently loosed and walked without danger such are wee the world sinne and many idle affections haue strong bands vpon vs but so soone as we are put into the fire of affliction we are loosed so that wee walke more comfortably and safely we come out like refined gold Dauid confesseth it of himselfe Before I was afflicted I went astray but now haue I kept thy Word Such is sorrow as the Senate iudged of Seuerus hee seemed nimis crudelis
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
wee continue grounded and established in the faith and bee not mooued away from the hope of the Gospell We are Christs if wee hold fast the confidence and the reioycing of the hope vnto the end It is not hard to conceiue hope for a time the danger is in the delay When we consider what wee haue hoped for and amongst many secular cares and present trials loose sight of our hope and cannot tell what is become of it when it tarrieth long like Moses in the Mount with God then the danger is the mutinous thoughts will fall to some idolarrie But if hope continue and endure the fierie triall it is pure If when thou hast receiued the sentence of death in thy body thou canst hope in God thy hope is sound 4. A fourth adiunct of hope is loue of God and of our brethren Hope is as it were the breath of loue which may gaspe and retaine the pangs of a dying passion for a little time it cannot liue without it We cannot be happie except we loue God nor loue him except wee can truely hope and trust in him and it is impossible though some suppose they can doe it to loue God and hate thy brother therefore Saint Peter hauing spoken of brotherly kindnesse and loue saith Giue diligence to make your calling and election sure for if yee doe these things ye shall neuer fall 5. To these may bee added many more as boldnes in professing the name of Christ meekenesse temperance alacritie and the like and with these a good conscience of which the Apostle saith Sanctifie the Lord God in your hearts and be ready alwayes to giue an answer to euery man that asketh you a reason of the hope that is iâ— you with meekenesse and reâ—erence hauing a good conscience By these and such like adiuncts and effects of hope examine and iudge of thy condition and do not blindly trust to that which may deceiue thee all are not good hopes which promise much good thou shalt meet with many wrangling Labans often changing the couenant which howsoeuer surely the wicked make with the graue and hell yet the wages of sinne is death To trust in any but God is to leane to a falling wall To these rules of examination and that which may be gathered from that which hath beene formerly said concerning the examination reformation of the soule and sequestration to an holy soliloquie let a man also put these following rules in practice for the obraining and strengthening of a sound hope 1. In euery affliction which shaketh thy hope consider the iustice and mercy of God it much abateth the violence of griefe to consider the equitie of him that striketh whose iudgements though they are often secret yet they are alwayes iust The Emperour Mauriciâ—s expressed the greatnes of his afflicted minde when to aggrauate his own death now imminent at Phocas command his wife and children being butchered before his face he onely said Iust art then O Lord and right is thy indgement It would easily stop out complaints 〈◊〉 we could truly consider what wee haue deserued how much greater and more frequent out sinnes are then our punishments Herein if we learnt patience we must looke for hope in the issue of our tryals considering that God correcteth vs to saue vs and that all things must be good which come froÌ„ him who as God is merciâ—ull aswell as powerfull and cannot but be good This well vnderstood shall make thee know that estate which thou so much abhorrest thinking thy selfe vnhappie in it is best for thee I but thou vrgest thy present enduring many things not only inconuenient but intolerable I answer in this one saying of my text hope in God Doest thou not hope in him I can giue thee no comfort Doest thou indeed hope in him Why art thou disconsolate Thou saiest Because my present estate is calamitous and euill I say so too if thy hope bee in riches pleasures or any thing which thou doest now or canst want hereafter but if it be in God how can it bee buâ— good which he giueth those that depend on him Namâ— me that man who trusted in the Lord perished Sayst thou It is euill for me which I suffer Whether can best judge what is good for thee the patient or the Phisicion God or thy selfe Thou wilt say God knoweth I returne to my ground if then thou doe hope in him doest thou not hope he is a good gracious God and will doe the best forthee Doest thou not think him omnipotent and not to be preuented Doest thou not think him omniscient not to be deceiued Doest thou not think hee loueth thee most tenderly therfore in his loue and mercy wil make all things euen afflictions work for the best 〈◊〉 thee Learne therefore to â—â—â—cerne know the work of God in thy correctioÌ„ and thou shalt haue hope They that know thy name will put their trust in thee for then Lord hast not forsaken theÌ„ that seeke thee 2. Learne to liue within thy selfe and set not thy hopes on things externall for as they change they â—â—rment He that maketh the testimony of Gods Spirit which is within him his ioy his hope his delight shall be cheerefull and constantly resolued when hee shall heare the ambitious crying out for the wheeles vnconstancy in which hee trusted and great Fauorites whilest they liue dead of the falling sicknesse Call home thy thoughts thy desires thy hopes from the tumultuous world and teach them 〈◊〉 â—iue within◠〈◊〉 〈◊〉 let them wait in that liuing temple where the glorious and blessed Spirit of God manifesteth his gracious presence to the secrets of thy soule thinke there is no beauty strength health 〈◊〉 pleasures or 〈…〉 not 〈◊〉 and 〈…〉 consideriâ— thou shalâ— free thy soule from a thousand 〈◊〉 and 〈…〉 which thou 〈◊〉 not auoide 〈◊〉 thou will depend vpon any thing externall or of the world whose inâ—essand changes will neuer suffer thy 〈…〉 3. Leaue thy false and seeke confidence in God that is leane not to thy fâ—lse but to him we must forsake our selues to follow Christ it is so in hoping also Wouldst thou not haue thine heart troubled saith Augustine remaine not in thy selfe Hope in the soule was like the â—ree of life in Eden but since we haue sinned we are as it were cast out from it and it is kâ—pt by feare as with a fiery sword whose blandishing bâ—rreth vs from an euill confidence in our selues that we might seek a better eud than tree of life in the holy City where shall bee no more ourse no more feare Dauid cryâ—â—h in his affliction O that I had 〈…〉 then would 〈…〉 Whither wouldest thou 〈◊〉 awav blessed man of God Where is that wildernesse From God Thou canst not From the World What is the worst thereof if thou hurt not thy selfe from himselfe to God is the securest flight So long as we depend
vpon our selues we shall neuer haue a found hope and therefore neuer be quiet within our selues except a man leaue himselfe he can neuer aspire to that which is aboue himselfe in himselfe hee hath a thousand arguments of despaire none of hope and at the best hee is full of inconstancy and change 4. Learne meekenes and humilities Remembring mine affliction and my miserie the wormewood and the gall my soule hath them stil in remembrance and is humbled in me this I call to my mind therefore I haue hope The rich man trusted in his increase and said This will I doe I will pull downe my barnes and build greater and I will say to my soule Thou hast much goods laid vp for many yeeres take thine ease But he was deceiued in that hope the surest way is to learne meeknesse and lowlines of Christ for so wee shall find rest for our soules the rest we hope for the hope we rest in 5. Labor for the peace and testimony of a good conscience by submitting thy self to the gouernmeÌ„t of his holy spirit a careful and constant abandoning those fins which by a strict examination thou findest most reigning in thee for the kingdome of God is in rightcousnesse peace and ioy of the holy Ghost the ground is layed downe Rom. 5. 1 2. and S. Iohn saith If our bea rt condemne vs not then haue wee boldnesse toward God But there is no peace to the wicked nor any true hope but in the death of sinne by the Spirit of Iesus working newnesse of life and giuing witnesse to our spirits that wee are his In the multitude of my thoughts in mine be art thy comforts haue reâ—oyced my soule saith the Psalmist But how should he bee comforted who hath no hope or hope in God whose conscience flyeth him â—asâ—a seueâ—â— reuenger Be not deceiued it is not an easie thing to hope in God the cries of a guilty conscienâ—o will easily preuaile against thy vaine hopes 6. Loue God delight in him and his lawes learne to liue to him that which wee loue and doe not yet enioy wee hope for Lone suffereth all things it beleeneth all things it hopeth all things it endureth all things Hereby is loue perfect in vs that wee should haue boldnesse in the day of iudgement There is xo feare in loue but perfect loue casteth out feare Faith must giue thee an assâ—red interest in God or thou canst neuer delight in him The best things delight vs not except they be some waies ours the euill man who delighteth in wickednesse cannot delight in God nor his lawes but like aguish palats all things euen the best distaste them so rellisheth he as his hart is affected to those who loue God his commandements are not grituous Nay saith the Psalmist vnlesse thy lawes had bin my delight I should haue perished in mine affliction Againe hee saith Delight thy selfe in the Lord and hee shall giue thee thine hearts desire He saith not Loue nothing delight in nothing God forbid if yee should loue nothing yee should bee dull dead loathsome miserable Loue and delight but not in the world not in sin if any man loue the world the loue of God is not in him but in him whose loue shall make thee happy and giue thee firme hope against all miserie Thou must loue him without measure because he hath loued thee infinitely this loue of God is an infallible argument that God loâ—eth thee for no man can loue him first which is the most blessed possession It giueth health to the sicke light to the blinde pardon to sinners life to the dead ioy to the sad heauen to the earthly hope to the disconsolate assurance to the fearefull it is the fountaine of blessednesse it is that sweet and vnspeakeable goodnesse of God which disuested Satan of his possession in vs and of enemies made vs the sonnes of God it is that soueraigne and diuine antidote which turneth the poison of the old Dragon the Deuils malice into cordials and maketh all that he doth against vs in spite turne to the best for vs. There is but one sure way to an inuincible hope to liue to this good God and to haue our conuersation in heauen to heare and seuerence him in his lawes and reioyce in his works the world smileth wee are not taken thereby because our indiuisible loue is to God one and to one It frowneth Wee depend not on her brow wee serue her not we liue to God it sufficeth vs that hee loueth vs and his seruice is our maine care his power our refuge his mercy our hope 7. Learne a Christian moderation in prosperitie moderate thy ioyes allay thy hopes let neither bee too great in things temporall and thou hast subdued thy sorrowes Climbe not too high or to such place as hath neither securitie of standing nor safetie of comming downe Keepe thy mind low hope not for things greater then necessary vse Vndertake not things too great for thy managing but deale in thine owne calling and according to thine owne strength Mans hopes are like the Moones borrowed light the more they are towards heauen the lesse they shew towards earth the more towards the earth the lesse vpward The â—ouetous and ambitious can neuer bee truly contented or haue a sound hope because their desires are either ouergrowne or euer growing and aspiring to things aboue their reach 8. Learne constancy in the practices of Religion many men would faine find helpe for their distresses of mind and to this end they are contented to heare or reade good aduice which they take as drunkards phisicke the obseruation of whose strait rules for a day or two they follow with a moneths ill dyet and so not mending vpon it they blame that good medicine which could not enable them to be more euill Hee that will learne patience to sustaine his hopes must accustome himself to beare small crosses patiently that by them winning vpon himselfe and insensibly subduing his own naturall frowardnesse hee may gather strength to vndergoe the greatest Wee must not thinke that good habits grow vp like Ionahs Gourd in a night or ripen like the Gâ—â—pes in the Butlers dreame it is not so easie a thing to learne that true gouernmentâ— of thy minde in which a Christian hope can liue the Prophet saith The Lord is my portion saith my soule therefore will I hope in him the Lord is good vnto them that hope iâ— him and to the soule that seekâ—â—h him It is good both to trust and to wait for the saluation of the Lord. I but how shall I gaine this patienceâ— Vse is a good teacher It is good for a man to beare the yoke in his youth hee sitteth alone and keepeth silence because â—ee hath borne it vpon him hee pâ—iteth his mouth in dust of there may be hope 9. Passe by none of Gods benefits without due regard and thankfulnes I shall