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
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
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
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
in knowing God and in him and by him those infinite good things which he hath communicated to man these onely the eye of the soule can sâ—e it importeth vs to care for this soule about all that which GOD hath giuen vs with it The bodily eyes which perceiue onely things mortall corruptible fraile or changeable are of such excellent vse that if we wanted them wee would giue all wee haue for them If Iesus should now come by the blinde man would not his petition be that of Bartimeus Lord that I may receiue my sight How much more pretious is the soules eye Which of vs had not rather dye many deathes then be metamorphozed into the shape of some beast though wee might still retaine an humane minde how much more had we â—ather suffer then be depriued of reason and vnderstanding haue the soule of a beast in an humane shape Therefore because God hath made man of parts so different of a soule a spirituall and heauenly substance of a body of earth to serue all our conditions and estates neither all soule because our first part is to deale with earthly things nor all body because though wee liue and are lashed for the present about earthly affaires yet we must liue a life spirituall heauenly and free from necessities cares and negotiations Therefore we must now care for our soules and not be like those who as if they were all body all earth and no soule liue out of themselues all their thoughts words and actions are for the body and things temporall as foode rayment riches possessions titles of honour pleasures and the like but as if the soule were some Idea and dreame of a Phylosopher nothing or nothing worth they seldome if euer thinke of it the reason is because for the most part men are either ouercome captiuated of their owne affections so that they onely serue them or are so lazie and stupid that they know not whether they haue a soule or no they cannot looke vp for the most excellent light most offendeth tender eies this maketh those frequent confluences of people to any idle spectacle if it be but to see tripudiantem Simiam a dancing Ape or the like they forget themselues runne in and admire it but for so admirable and excellent a part of themselues as is the soule they haue neyther time to consider nor delight to heare of it What madnesse is it to neglect that for any possession without which wee cannot truely possesse any thing What should a man gaine to get all the world with the losse of the soule without which hee possesseth nothing Thou foole this night thy soule shall bee required of thee then whose shall those things bee which thou hast prouided What exchange shall hee giue for a soule who would redeeme it lost Can these acquests for which the whole world sweateth cause or quiet the soule There is nothing of the world worth this little part of heauen Vnhappie therefore and desperate is the neglect of it if our estate bee impayring wee consult with our friendes if our possession bee in hazard through some cracke in our title we solicite the Lawyer if our bodies the Physician if our soules we will not so much as aduise with our selues alas if the soule be neglected what is the externall man The strong is like blinde Samson puissant to his owne destruction the rich like the Isis-bearing Asle the worldly-wise like the deuill subtill but not innocent the honourable like those images carried in Precession and after their liues holiday cast by into some mustie corner of a dark rood-loft the beautifull but pleasing mischiefs like curious spring-flowers of excellent colours but noysome smells Strength riches wisedome honour and beauty are principally in the soule which like the Kings daughter must be all glorious within the beauty of the soule is a diuine and vndecaying beauty not subiect to time and age wormes and corruption and if God hath expressed such excellencie which is but a reflex of the beames of his incomprehensible glory on the creature in a corruptible body what is that yet vnseene excellencie and beauty of the soule If Moses face yet subiect to corruption was so glorious when hee had talked with God that it must be vayled what shall bee the countenance of a glorified body conformed to the image of Christ and by that thinke what manner of creature the soule shall be when the face of God shall shine vpon it without these cloudes of mortality interposed when we shall be more then restored to that excellency of our first being If thou vnderstandest not this know that the most excellent beauties of the world are seene by light without which they are not and to see spirituall excellencie holinesse and purenesse of heart is the light without which thou canst neither see God bee sensible of goodnesse nor know thy selfe this is like the Sunns brightnes which cannot be helped with any baser light therfore be holy be pure and thou shalt see what excellencie there is in vertue what vertue in the soule Lord how curiously doe men order their gestures of body how doe they bring their words to the file before they haue admittance to the tongue how do they examine their countenance the least errour of their garment is seene and rectified but as if the soule were lesse obserued of the all-seeing God then their lineaments of men here they are precisely curious there negligent and stupid loue thy soule and thou wilt be iealous of it thou wilt bee looking what it wanteth thou wilt confer with it and cheeâ—e it vp as the Kingly Prophet here Why art thou cast downe 2 The second reason to perswade vs hereto is because the cuill here to bee cured is a sicknâ—sse of the soule whether wâ—â— speake of the affection vnder which the Prophet groaned true sorrow like a daring enemie maâ—cheth towards the heart the soules imperiall seat the body is not pained without the suffering of the soule Some indeede can faigne and set off their gâ—iefes with words as if they meant their sale like those counterset Vagrants who lance and sâ—arifie sound parts and make them sores to gaine compassion the talkatiue can tell you sad Tragedies In exiguo Pergama tota mero Of martyrdom in his cups sorrowes in his wine light cares are full of tongues but as here abyssus abyssum depth of griefe called for a depth of talke a Soliloquie It is vsuall in great sorrowes their deepest sources runne stilly and wee talke inwardly our soule to it selfe within it selfe There is an hypocriticall repentance also coloured with faire complexion of religious sorrow which looketh like Iezabel out of her windowes to make loue to the vulgar there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if it be not in the soule it is no penitent griefe there may bee an elegiacall tongue where the heart is no more affected
then were those hired mourners for Tamuz but true sorrow affecteth the soule and thither must be followed to the cure Or if wee speake of sinne the cause of all sorrowes except wee pull it vp by the roote it is nothing worth which wee doe out of the heart come adulteries murthers and all other siâ—nes for which God smiteth there is the fountain if we could reach a blâ—sphemous tongue not to exceed his yea and nay if the minâ—e be full of blasphemy wee haue but taught him to sin more inwardly if a lasciuious speaker learne a better and more gracefull language then that which wont to defile and embace an obscene tongue if yet these nasty deuils lost and vncleanenesse possesse his heart if he whose eyes were full of adulteric now shew their whites to heauen in prayers yet hath sworne allâ—ageanâ—â— with opportunity and darknes to sâ—rue this â—in his caâ—â—â— without a caste is nothing worth before the seaâ—â—hâ—r of hearts teach a man the laguage of Canaan that his worâ—s may administâ—r grace to the hearets teach him to 〈◊〉 mâ—râ—ifull to giue all his goods to the poore teach him till his actions seene to say for him as Saul said for himselfe I haue performed the word of the Lord yet if hee haue not charity he is nothing If malice pride enuie or couetousnesse cry in the soule like wilde beasts of the Desert and dolefull creatures if vnchaste thoughts reuell there like the Satyrs in the ruines of Babylon I may say as the Prophet of the bleating of those Amalckitish cattell Quid ergo vox pecudum istarum How euer a man learne to personate how holy so euer he seeme except he be such within he is no better then a Pharise How euer to the world Religion may be like a picture where that is most commended which most neerely resembleth life but is not liuing yet God is not deceiued with disguises shadowes colours or representations he condemneth sinne in the heart in the secrets of the soule What euer reformation bee in words or outward actions the soule not amended it is but a false cure a whole skinne ouer-huâ—ts inwardly festring a palliatiue wound healed without before it is sound within which except it breake out againe and admit of cure more sincere is mortall Sinne and griefe begin at the heart which first coâ—â—iâ—â—â—h them and there must finde helpe They are much deceined who thinke to ease the soules griefe with secular mirth so oft the poore Deere shifteth from brake to brake before his liuing passing-bells whiles the messenger of death sticketh in his side and he slyeth the danger which hee carrieth with him all teÌ„poral mirth to a grieued soule is but as Dauids Harp to a distressed Saul the vexing spirit departing for a time presently returneth again it is not Musicke merry company change of place encrease of riches friends or the like though some of these may haue a part caÌ„ cure a deiected soule it must be somthing which can enter into the soul powerfully work vpoÌ„ the cause of sorow that must certifie comfort it They are also deceiued who think that any means any words any counsell can redresse that man whose heart and inward powers of his soule are not both moued reformed with that hee heareth till the soule attend and let in the word the lowdest sonnes of thunder cannot awaken A third reason is the necessary method of curing this euill which is by searching examining iudging correcting or reforming and comsorting the soule As it is a vain inquest which is made after sinnes in generall except wee come home and examine the witnesses of our owne conscience so if we finde not the secrets of our soule sinne will easily auoyde our examination some thinke it an easie matter to bee acquainted with our owne minds but God who made it saith The heart is deceitfull aboue all things How farre doth the wisedome of man search What corner of this great vninerse hath it left vnâ—â—rnayâ—d High are the starry oâ—bes yet Art hath found out many of their motions secret are the vnseene pathes of the deepes yet they are sounded darke and hidden are the deepe veines of the earth yet Art hath found a way into her bowels to ransack her treasuries But amongst all Arts that Art of Arts is not inuented to hold the heart it is easie to finde thy words others can tell thee of them it is easie to find thine actions others obserue them it is not much to know the secrets of thy family though sometimes wee are the last that know those disorders wee are ignorant of those vices of our wiues and children which are in our neighbours songs but with what light wilt thou search the inward house of thy seule this is wrapt vp in suel cloudes and obscurity of spirituall blindnesse that the hardest taske is to finde thy selfe in thy selfe if there be any good thing in thine heart how readily doeth it oft eate that not like the Citie Shop-men the worst first that the better may seeme best but all appearance of good first and at once is cast vpon thine heart like the ground Corne ouer the Well at Bahurim that thou maist not search deeper for the spies The Pharise found what he seemed hee could not finde what he was Let vs search and trie our wayes Our workes doe sometimes deceiue vs when erring we thinke we goe right or going once right we think we doe so alwayes our hearts oftner when he who knoweth he sinneth thinketh in his heart and intention hee is more sound and meaneth better things but let vs search and trie our wayes the vsuall passages of our thoughts and actions their beaten pathes will best lead thee to thy selfe Thou art not such as thou sometimes seemest but as vsually thou art Saul had bin much deceiued in taking himselfe for an holy man because he was once among the Prophets Herod could not haue found himselfe among the obedient hearers because sometimes hee heard Iohn gladly and did many things The wicked maÌ„ strayeth is not in his own way when hee strayeth not from the Lords good thoughts words or actions are no more proper to him then truth to the deuill who speaketh it not but for aduantage When hee speaketh a lye he speaketh of his owne The tempter laboureth in nothing more then to hide a man from himselfe and to keepe from him the knowledge of his own corruptions till it bee too late and there be no more time for repentance to which end he that is the accuser of the brethren hee that durst calumniate holy Iob before God who iustified him will tell the wicked they are holy the deuill is the greatest flatâ—erer and all other Sycophants what euer they stile themselues are but his Pupils hee holdeth false glasses before men and they appeare not to themselues such as they are To this may
could not ameÌ„d What auaileth knowledge of our finn without reformation what profiteth the light without sweeping this inward house Blessed saith Augustine are they who reioyce when they enter into their owne hearts and finde no euill there Bernard giueth a reason The soule is in paine or ease in the Conscience and presently after Heere is the soules bed in this she taketh rest What is thereason why men doe so seldome and so vnwillingly come home to themselues to confer with their owne soules because there is an hell within and whatsoeuer faire shewe these paineted Sepulchers doe make there is nothing but corruption and gaâ—tly fights full of terror and aftrightment within Do but marke how vnwilling they come home whose houses are possessed with some vnquiet spirit who haue somevexing familiars there they knowe they must goe in to irksomnes murmurings and bitternes they are euer homesicke and gaspe after any other ayre the Fieldes Markets Tauernes obstreperous Common-pleas any prisons and stages of warres are esteemed more quiet places how much more wretched is it to haue this intestiue shrew a refractoric minde a peacelesse conscience which will goe with thee till thou leauest thy selle whose shrill tongue no Bedlam can tame no sleepe pacifie no wearines allay no distance intercept no indulgence sweeten no good words satisfie giue it it owne will it only will more insolently grieue thee curb it it will be furious Therefore that thou maist come willingly to thine owne heart clense it among all the diseases of the minde there is none so miserable as an euill conscience among all comforts none greater then a good if all be found within what euer or where-euer a man suffer he will retraict to his conscience for there hee shall finde the comforter but if there be no rest for the abounding of sinne if Gods spirit bee not there to comfort what shall a man doe whither shall he flye from the field to the Citie from the publicke to his house thence to his closet his affliction followeth him they are not locks and barres they are not double guards can shut out these disquiets no not from the sacred bosomes of Kings if they could I might say as Dauid cryed to Abner Wherefore then hast thou not kept the Lord thy King yee are the Sonnes of death because yee haue not kept your Maister Whither should he flye but to his owne soule who can finde no sanctuarie out of it but if there bee tumults if there bee the smoke of iniquity and the flame of wickednesse where shall hee then rest while the men of Ai had a Citie to retire to they valiantly repulsed Israel but when the ambush was discouered when the enemie was before and the smoke and flame of the fire were seene in their owne Citie then their hearts failed then they perished so long as wee haue a good conscience to retire vnto wee cannot bee ouercome of any afâ—lictions for what hath hee to feare who is conscious of no sinne but when feare of present death affrighteth on one part and the conscience within on the other part cryeth as Iosephs brethren in their feare Wee haue verily sinned against our brother therefore is this trouble come vpon vs which guilt of conscience is as it were the smoke and flame of hell fire diâ—couering it selfe in the sinners bosome then he is cast downe Whither then goest thou thou caâ—st not slye thy selfe why doâ—st thou hide thy keeper followeth thee what auaâ—leth it a man to haue no witnesse who hath a conscience thou canst not auoyd thine own conscience much lesse God There is no way to flye from God but to God from God angry for sinne to God pacified by the obedience of 〈◊〉 There is no way to please God till wee reforme because hee is iust and cannot iustifie the wicked since then our life is a continuall warfare and fight against seuerall tryals we are to take that warning of sinne which the Princes of the Philistims gaue concerning their enemie Let him not go down to the battell with vs lest he be in the batâ—el an aduersarie to vs. Since we sayle with sundry windes wee must with a diligent watch free our Ship from dangerous places lest it split among the rockes no man is long safe neere danger Neither can he escape the deuill who wÌ„il entangle himselfe in the snares of the deuill If thou wilt be safe let not the serpent lye in thy bosome shut sinne out of thy soule if thou wilt haue a trâ—stie refuge in affliction keepe a good conscience Hic mâ—rus aâ—enius esto Let this be thy wall of brasse Some can say why art thou so my soule yet they are but Elies so milde to themselues that in the examination of their â—aylings they rather confirme then correct their errours the drunkard often expostulating with himselfe but slenderly why hee is so ouertaken at last with frequent thinking thinketh drunkennesse but good-fellowship himselfe naturally or habitually enclined to that vitious thirst and therefore of necessity a drunkard Sinnes like trees in an hollow ground if they be not ouerthrowne with much shaking take deeper roote Iustice by animaduersion as Nature by her offices in a sickly body doth dangerously assay that which it cannot perfect and giueth the disease new strength This ill iustice in the soule as in the state whih examineth faults but for fashion not pursuing them to the due execution of lawes teacheth men more presumptuously to sin better faults were passed by vnseene then discouered not corrected the same care which bringeth to this enquiry and reprehension Why art thou so my soule must reforme and amend the euill reprooued that it may be no more so Fiftly thou must hereby comfort thy soule and raise it to a sound hope There are three common errours in this case the one of them whose thoughts in any distresse like Iacobs sonnes in the dearth stand gazing one vpon the other all expecting reliefe but either voyde of counsaile or endeuor these men tyre themselues in those endlesse Meanders of pensiue thoughts neither finding nor wisely looking for helpe or in the weakenesse of their resolutions put it all vpon time the supposed vulgar Physitian for euery malady herein falling short of the wiser Heathens who though without true reason sought cure for their afflictions in reason such men are corrected in vaine they not only loosing the quiet fruits of righteousnesse which good men gather froÌ„ those thornes but prouoke God to strike more fearefully because they contemne and neglect his iudgements who make eyther none or a wrong vse of them The second is of those sad malecontents who in any great affliction put on the soule to some desperate resolutions such mens thoughts are vsually astonied at first and being recouered furious or like Iobes miserable comforters at first mute at last vexingly talkatiue To this second kinde may be
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
this manner We know saith he there is no way to auoide the common condition of all men which is calamitous wee are now good and bad within one house whateuer how befalleth wee share and suffer alike till in the end of this mortall life wee be diuided into seuerall lodgings of life or death Yet saith he we are not equall with you though wee suffer the same things for since in the sense of griefe consisteth all that which punisheth it is manfest that he partaketh not of thy punishmen whom thou feest not grieuing equally with thee The mind of an holy man is erect and steadfast euen amongst the ruines of a perishing world patience is euer cheerefull and that mind euer secure in God hee neuer deceiueth trust in whom wee hope When the Psalmist out of a learned experience hauing discoursed of the estate of the wicked and the holy sendeth vs to the issue of the good mans trials Marks the vpright man and behold the iust for the end of that man is peace The quiet fruits of righteousnesse are later liker the blossom and fruits of Aarons drie rod when it seemeth there is no hope yet they are sure and excellent Fourthly because they that are begotten againe to this liuely hope being kept by the power of GOD through faith to saluation are euer assured of a better life to come an inheritance incorruptible vndefiled and immarcessible reserued in heauen for them a crowne of glory And howreuer fierce he seemeth wee shall as Dauid from the subdued King of Ammon take our Crownes from the enemies head for the mischiefe which hee inuenteth against vs to make vs suffer shall adde to our glorie In this confidence wee stand as it were on Nebo to view thâ— holy Land the promised rest If in this life onely we had hope then were wee of all men most miserable That man indeed mourneth and complaineth if any aduersity befall him here who can hope for nothing good in the life to come who hath reposed all his hope and comfort here and looketh for nothing but torments so soone as hee goeth hence If a man did constantly beleeue hee should come safely home there to find and enioy an eternall quiet the hoped fruites of his trauaile could any vneuennesse of the way deterre or diuert him Ionathan and his Armourbearer stood not vpon the difficultie of the passage they climed vp Bâ—zez and Seneh vpon their hands and vpon their feet because they hoped for a glorious victorie The way to honour is through danger the way to life through death the way to heauen through afflictions It is extreme childishnesse to bee discouraged for the way where the end hath assured comfort Adde to this they liue not to the World but to God and already haue their conuersation in heauen so that their soules being as it were Gods domesticks euer in his gracious presence hearing him contemplating or speaking to him they are aboue the stormes of humane calamities though they are sensible of them according to their outward man yet their better parâ—is so much aboue them so ready in euery appearance of difficulties to flye vnder the shadow of Gods wing there to be sheltered thence to fetch comfort that they not only haue a blessed accesse through faith vnto his Grace wherein they stand and reioyce vnder the hope of the glorie of God but they reioyce in tribulation and therefore thus they reckon whatsoeuer affliction befalleth vs here it findeth vs vpon the way foâ— whilest we remaine in the bodie wee are absent from the Lord and therefore like theeues and robbers stormes and dangerous passages or whateuer els maketh a iourney tedious and vnpleasing it maketh vs loue home the better the worse the way is the more we desire to bee at the end of it Thus they ouercome the infirmitie of the body by the strength of the mind so confident are they that when they haue been racked they would not bee deliuered that they might receiue a better resurrection If it be obiected that the most faithfull haue their trials and doe often expresse great sorrow and disquiet of mind we must know that we are already partakers of the promised rest in firme hope we are there in desire these wee haue already cast out as the anchors of our soule therefore as wee say of a ship riding at anchor she hath hold on the earth though yet she ceele heaue and set and those anchors hold her from bestrauning and running aground euen against the windes floods and angry billowes So against the temptations of this our pilgrimage out hope is grounded on that heauenly Ierusalem which causeth that we are not split and bilged vpon the rockes like the needle in the Compasse so mooueth our hope it is euer shaking yet it ceaseth not till by its vnrest it returne to the same point If it be vrged that we are yet fraile and full of euill which may make our hopes decline we say with Bernard There are three things in which all our hope consisteth First his loue which adopted vs he who for his owne loue without any desert of ours euen when wee were enemies reconciled vs and adopted vs sonnes will not now cast vs away whom he hath made better though not yet perfect Secondly the truth of his promise though all the world deceiue vs and we deceiue our selues God cannot but bee veritable in his Word we haue generall promises and in our consciences the particular testimony of his holy Spirit assuring vs that we are the children of God and therefore neither life nor death can separate vs from his loue Thirdly his power to performe if it were in man our hopes were fixed how vnhappy were our condition Man often faileth and when he hath a will he wanteth power Am I God to kill and giue life said the King of Israel God onely can doe all he will and will doe all hee hath promised Vpon this ground the Apostle comforteth the Churches when hauing praised the Lord for that liuely hope to which they were begotten againe hee saith they were kept by the power of God through faith vnto saluation Lastly we must consider that there is none other comfort in afflictions but hope of deliuerie out of them or sure pâ—eseruatiues against them neither true hope or preseruation but in God Therefore the Scriptures do distinguish betwixt true and false hopes magnifying the one and shewing the true vnhappinesse of the other Cursed bee the man that trusteth in man and mâ—keth flesh his arme and withdraweth his heart from the Lord for hee shal be like the heath in the wildernesse and shall not see when any good commeth Blessed bee the man that trusteth in the Lord and whose hope the Lord is for he shalâ—be like a tree that is planted by the water which spreadeth out his rootes 〈◊〉 the
meet with this point againe in the following parts 10. Heare the Word of God diligently and attentiuely sit not at Church like those dease Adders which will not be charmed for as faith so hope is by hearing whatsoeuer things are written aforetime are written for our learning that wee through patience and comfort of the Scriptures might haue hope Hopes grounded hereon are like trees planted by the water which spread out their roots by the Riuer O did the prophane and carelessâ— he arer but know what a sure hope in God were worth at the houre of death hee would not for all that wealth or pleasure which he now idoleth loose one word or sentence which falleth from the mouth of the Prophet Lastly Bee frequent in prayer These two excellent precepts are necessarily vnited Reioyce euermore and Pray continually We cannot haue any solid hope in which wee can reioyce except we come often into the presence of God by heartie prayer The God of hope fill you with all ioy and peace in beleeuing that yee may abound in hope It was Pauls prayer for the Romans it must bee ours for our selues Prayers must ascend that grace may descend Prayers like a thin vapour drawne vp by the power of the sunne fall downe in showres of blessings sweet issue of faithfull prayers Titus Vespasians Sonne was sayed neuer to send any man sad out of his presence surely God neuer dismisseth the humble and faithfull petitioner comfortlesse away Baal beeing called vpon could not answer for he was no God but a senselesse stocke but our GOD heareth his euen before they speake he seeth the desire in the heart euen before it breake out into the tongue hee helpeth our infirmities when we know not what to pray and knoweth the meaning of the Spirit Before they call I will answer saith hee and while they speake I will heare Diuine efficacie of zealous prayers Dauid sang he de profundis euen at the gates of death so did Ionah in the bellie of his liuing graue In feare and danger when my soule sainted within mee I remembred the Lord and my prayer came vnto thee in thy holy Temple Tell mee you that forsake your owne mercy by waiting vpon lying vanities what messenger could haue fetcht comfort so fur Giue me the vse of that word Quis ascendit in 〈◊〉 Send eloquence to pleade at the gate of Heauen send wisdome to sollicit send reason to negotiate for thee send riches which on earth goeth like the Angell thorow euery ward of the prison euery doore euen the gates of the Temple also send greatnesse send honour to complement nothing could bring thee hope only prayers finde accesse to his fauour through our Mediator Iesus Christ O blessed prayers ô blessed hope How dost thou carry men beyond reason beyond expectation beyond i themselues 〈◊〉 beyond thy selfe and pâ—acâ—st them in that estate which is not onely aboue thee but without thee For enioying entieth hope as hope beginneth eternall happinesse in our present assurance For I will yet praise him c. THe reason or cause of this hope with which he comforteth his soule is fetcht 1. From a strong perswasion for the future which God theâ— presently gaue him for I shall yet praise him Euen in affliction hee warranteth himselfe deliuerance â— as if he said Hope for now at the woost I haue comfort though it bee ill with mee now I am resolued I shall bee holpeâ— 2. From the experience of Gods fauours past whereby he hath beene the helpe of his countenance 3. That which implyeth past present and future Hee is my God by his Couenant made with me There are three supporters of hope 1. The promises of God sealed to the conscience by the Spirit of God For what else could giue assurance in afflictions 2. Experience of Gods fauours 3. The free couenant of God assured vs by his grace and holy Spirit of adoption whereby we claime an assured interest and call him our God our Father This repetition of the same sence importeth that Dauid had not absolutely vanquished his temptations at one encounter but that hee was compelled to re-inforce and strengthen his mind afresh This yet in my Text is an enforcing particle and of great waight Grieuous are my tryalls yet shall I praise him in his holy Temple yet I shall confesse to him It is put aduersatiuely importing a very difficult conquest ouer strong and many oppositions so Psalme 92. 15 he saith they shall still blossome and in their age shall bee lustie and greene implying a strength aboue and against the many weaknesses of that age which may seeme to end that vigour so Psalme 141. 5. For yet my prayer shall be in their miseries as if he had said Though their wilfulnesse bee such as that the greatest compassion can hardly ouercome it yet I shall pitty them in their destruction So doth he put the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he vseth six times in one Psalme as it were expressing a very hard victory ouer sundry kinds of tryals So hee expresseth a notable conflict heere Flesh and blood casteth downe faith erecteth faith hath no sooner comforted the soule with this inward parley but the wayward old man falleth againe to new complainings yet faith ouercoÌ„meth and triumpheth ouer despaire I shall yet praise him So Ionah said I am cast away out of thy sight yet will I looke againe toward thine holy Temple In that he saith hee shall praise him it sheweth hee was confident of deliuerance so that here are two things 1. Confidence 2. Resolution I shall yet praise him I beleeue and stand assured of helpe and vpon this supposition I resolue I will praise him We reioyce in hope saith the Apostle it is their confidence as I haue sayed were it not for hope I see not what comfort were in the world Hee that loueth an hopelesse estate knoweth not sorrow in a world of sorrow all but for this would be either a sad visage of helplesse misery or a foolish of vaine reioycers And what were hope without assurance but a painfull hanging betwixt ioy and sorrow What were hope without ground without reason though with all confidence but a blinde presumption a selfe-deceiuing and obstinate opinion of helpe Therfore he armeth his hope with reason assurance and resolution which like Dauids three Worthies breake thorow the enemies Campe for waters of Bethleem for a longing soule and run thorow an Army of sorrowes to fetch comfort Hope and Feare like the Spies sent into Canaan both râ—nnâ— before vs to discouer for vs Feare tâ—llâ—th of insuperable dangers ouergrowne difficulties calamities immured to heauen Hope bringeth from Escol a clustâ—r 1. of Grapes 2. Figs 3. Pomegranats that is hope 1. of pardon 2. of grace 3. of glory Oor pardon in the blood-sheddisg of jesus Christ the true Vine in whom we haue reconciliation and atonement hâ—ere