honours pleasures and fauour of great men which because they are inconstant and often change most needs deject and torment that mind which is only grounded on them To this may bee added that since our owne hearts are apt to deceiue vs in our hopes it importeth vs for the sound cure of a distressed mind carefully to examine our hopes which we shall doe if we diligently obserue the condition of them in their proper 1. Cause 2. Subiect 3. Obiect 4. Effects and Adjuncts The efficient cause of sound hope is the Spirit of God if then our hope bee in or of euill it is not the perswasion of him that calleth vs to a liuely hope in Christ Iesus for he neuer crosseth his owne reuealed will The Diuell hath learned to imitate the inward and gracious working of Gods Spirit therefore hee suggesteth an hope but a false that hee may depriue men of the true Yee shall not dye at all Marke the inference and conclusion of the perswasion If it be Yee shall not dye therefore eate the forbidden fruit thou art redeemed thou canst not perish thou art in CHRIST there is no condemnation to thee therefore bee bold to sinne that grace may abound it is a temptation of security and not any testimonie of the Spirit of God which bearing witnesse to the Elect that they are the sonnes of God inferreth to their consciences that therefore they must walke after the Spirit that they must be holy that they must walke worthy of their calling and because they call on the Father who without respect of persons iudgeth according to euery mans workes they must therefore passe the time of their soiourning heere in feare In a word whatsoeuer hope moueth vs to any resolution against the expresse Will Word of God it is false and vnsound and commeth not of God whose Spirit cannot perswade to contraries neither can crosse that one truth which is deliuered in his Word Looke to this you that blesse your selues in your wickednesse and perswade your selues you may goe on in your sinnes and yet God will conniâ—e or that hee is not so seuere and rigorous as is preached vnto you The instrumentall cause and ground of hope is the promise and Word of God if our hopes are grounâ—ed on the Oracles of humane wisdome or poâ—â—cie if on the litigious plots of opinion if we say as â—haraoh Come let vs worke wisely when we doe wickedly if they stand on the fond arguments of Epicures Atheists oâ— Origenists some hoping there is no God some that he regardeth nothing others that his grace is vniuersall or any other 〈◊〉 of man they are vaine and deceitfull and with whatsoeuer large promises they doe for a time beguile men they yeeld no comfort at â—eed but are a â—aets Tent to the wearie a dangerous repose The subiect to which hope belongeth is onely a Christian mind for as faith so hope is proper to them If the vnbeleeuer wicked man hope for pardon and life euerlasting his hope is in vaine I must say to him as Peter to Simon Magus Thou hast neither part 〈◊〉 fellowship in this businesies for thine heart is not right in the sight of God I see thou art in the gall of bitternesse and in the bond of iniquitie If the Noble great or rich man would bee comforted with it he must know all that he hath in the world cannot purchase the least dram of it If any pâ—ophane Esâ—â— who hateth to bee reformed shall seeke it with teares and cry in the bitternesse of his soule Blesse mee euen mee also my Father the best we can promise is the fatnesse of the earth shall be thy dwelling place but this hope appertaineth only to the sonnes of God Concerning the object of hope there are foure conditions required First it must be good and properly the chiefe Good In a second place goods subordinate as first the honour of God secondly the soules health thirdly temporall necessaries daily bread but bread of thy stature thou hopest for abundance of riches I cannot warrant thy hope either good or sound for how canst thou bee assured that that which thou hopest for is good for thee Doest thou know no man the worse for his wealth How canst thou call that good which hurteth the possessour To iudge of the goodnes theÌ„ look vpon the things which God hath promised his deare children he hath promised life euerlasting hee hath promised not to faile thee nor forsake hee hee hath promised that all the things whereof thou hast need shall be ministred vnto thee if thou first seeke his Kingdome and his righteousnesse but for riches or things temporall whereof he seeth thou hast no need but rather of the contrarie how-euer displeasing it bee to thee it is his wisdome that hee hath not promised them and his mercie that hee doth not giue them If God knew riches or honours absolutely good the good should neuer bee poore nor the wicked noble If thou wilt hope for that which God hath promised thine hopes are secured by his truth who hath promised But if thou wilt make thy selfe great and glorious to the world in thine hopes if that faile thee and thou art perplexed and grieued because thou art not such as thou hopedst to be what remaineth more iust and necessary then that thou lessen thine ouergrowne desires and empty thine heart of that ambition so that it may bee filled with better hopes that thou conforme to the will and promise of God and thinke not to encline his holy will to satisfie thy vniust and wicked desires Secondly it must be difficult we doe not hope for things easie or in our power Hope presupposeth the helpe of another that is of God and heerein it is distinguished from desire which is of things easie as well as difficult and from presumption which trusteth in it selfe if thine hope bee on the maine and greatest matter the honour of God saluation of thy soule and all things seruing thereto blessed is thine hope it shall bring thee comfort though now it liue among those difficulties which none but the power of God can facilitate and ouercome To be honorable is not the proper obiect of the Saints â—ope they obtaine that who haue not the least acquaintance with this Kings make honourable but God only maketh happy in the hope of life euerlasting Riches and possessions are not this obiect wicked and dishonest men know how easie it is to bee rich but that which neither honour riches nor humane wisdome no not all the Kings of the earth can giue is this ardâ—â—m which the Saint hopeth for Thirdly it is not present but future hope that is seene i not hope herein it is distinguished from ioy which is of things present and herein our patience demonstrateth our hope for if wee hope for future blessedâ—â—sse we doe with patience abide for it Those worldly men whose faiths are
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
face appeareth distort and wreathed Experience hath shewed the vse of Psalmes herein by the silent teares of mad men and the deeply melancholly sodainly falling at the hearing some graue musicke and it is not without good reason because as the deuill marketh and maketh vse to his aduantage of euery temper and condition especially our immoderate fits of passion and ioyneth himselfe thereto hurting the distempred and lunatick not more by their owne hands then by adding violence to theiâ— affections which misgouern them so his power must needes be more or lesse to hurt them by how much more or lesse their owne affections beare a part and serue the euill spirit thereto these being therefore tempered by that harmonic which naturally giueth refection to the thoughts anâ— as it were gently handletâ— them leading them away from the view and inwarâ— apprehension of obiects iâ—ksome and such as firsâ— caused their mindes to faileâ— and findeth lesse aduantagâ— to force them to outrages 2 To stirâ—e vp and awaken the affections to carriâ— vp the minde to an highâ— flight The soule of man is not onely clogged with an earthy prison but with many busie phantasies cares feares distractions with which it cannot easily ascend it hath therefore need of such meanes as can greaten and giue more vigour to good passions make the minde more actine and quicke to which what euer some Stoically superstitious doe thinke who like blinde men imagine no excellency in colours or like deafe in sounds this spirituall melody of Psalmes is most apt What were our prayers better then the sacrifice of fooles without the fire of zeale wherein they must ascend like the Angell in the flame of Manaohs Altar What were our hearing with drowzie vnmoued affections better then formall and dissembled attention what fruit could wee expect from deuotion so colde Therefore Beda speaking of their frequent praying and singing in Nehemiahs time saith they vsed it foure times a day that their prayer might ascend more purely and deuoutly Whence he supposeth grew the custome of singing in the Church before prayer because a Psalm sequestreth the mind from the earth lifteth vp the thoughts and maketh them light and high flying And Augustine confesseth How much haue I wept in thy Hymnes and Songs vehemently moued with the voyce of thy sweet-sounding Church those voyces flowed into mine eares thy truth was distilled into mine heart thereupon the affection of piety was feruent and my teares ranne downe Christ and his Disciples sang Psalmes the Church in her purest ages vsed it yea when persecution hindred the more publicke seruice of GOD they sung Psalmes before day the Church of Christ to this day before praying prophecying in diuine Seruice and vse of the holy Sacraments doth sing It is not written in vaine that the Prophet commaunded the Minstrell to play and when he played the hand of the Lord came vpon Elisha and hee prophesied Humane frailties in things most diuine haue neede of helps among which wee may rightly number the Queeres of many Saints singing and making melody to God with hearts and voyces they rap the minde into a kind of diuine extasie they carrie it vp from the worlds grosse and obstreperous clamours set it out of and aboue it selfe and on a suddaine take a man vp by the care as it were into the third heauen to conceiue the singing of glorious Queeres in the presence of God 3 To conuay thinges more deepely to the heart which dilating it selfe to that which doth delight and please it easily admitâ—eth them and herein the wisedome and goodnesse of God appeareth hee seeing mankinde prone to pleasure but vertue irksome and difficult for the paines in 〈◊〉 to be taken inuiteth vs to â—olinesse with pleasing alâ—urements musicall preâ—epts folding vp that which â—hould cure our soules with â—hat which delighteth our â—ares and as it were by â—ealth conuaying it into our mindes after the manâ—er of a wise Physitian who â—ining children medicine somewhat sharpe and vnpleasant to auoyde nauseousnesse and distast sweetneth the cup all precepts of veÌ„rtue are bitter to the distempred palats of euill liuers therefore hee wrappeth vp those Pills in delights that he might heale and profit vs with pleasure This also helpeth an vnfaithfull and weake memorie we often thinke of that which delighteth vs but that which by force and difficulty is beaten into our mindes wee easily cast out againe those things which we receiue and retaine with loue and fauour firmely reside stick in the memory 4 To vnite the Saints of God in heart and voyce to the seruice of God who so loueth vnanimity that there hee appointed the blessing and life for euermore and promised that where two or three were gathered together in his name there hee would with his most gracious presence be in the midst of them Now in this exercise â—here is but one vnited voyce of the Church 5 To refresh vs wearied with cares oppressed with sorrowes how zealously doth a sorrowfull heart sing when the Psalme sui teth with his condition when it fitteth his sorrow Wee doe not so well vnderstand these things when we formerly sing them â—s when wee impropriate the sense to our owne condition when wee are feelingly interessed in them They are thought happy men who haue vse for Psalmes of Thanksgiuing but wheras it cannot bee but they must suffer aduersities who are humane they also haue a true taste of comfort who in afflictions can with experience and deepe sense vse these heauenly Songs which the spirit of GOD hath endited for the same purpose the prosperous man may sing why art thou cast downe my soule and the afflicted his venite exultemus an Hebrew Son by the riuers of Babylon but neither with that godly passion as if the minde were parallelled with the Song the affection with the Ditty how moouingly doe men sing their owne griefe true sorrowes how passionately doth the disconsolate man sing in Dauids words My God my God why hast thou forsaken me Turne thy face from mine iniquity or the like And by such emptying the heart the afflicted man is comforted when following the dearest Saints of God in their conditions and in their words he thinketh and is resolued no tentation hath ouertaken him but such as belongeth to the beloued â—onnes of GOD with Psalmes Dauid comforted himselfe in afflictions Paul and Silas in prison Psalms cheere the heart reuiue the tyred spirits because this exultation is begotten in the hearts of zealous singers out of an hope of future ioy they being like weary trauellers easing their longsome Pilgrimages with songs and hope of arriuall Chrysostome making a question why this Scripture was written in Psalmes answereth to this purpose when God saw men lazie and vnwillingly comming to reade spirituall things hee vouchsafed to sweeten that labour and make the paine move pleasing heâ— mingled Prophesie with melodie that it
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
ouercame in paines and that victorie remaineth to the Church as a certaine Trophâ—e of the deuils ouâ—rthrow The wicked are presently discouered in afflictions they murmur and like the rootlesse corne are quickly wit hered It is a speciall marke of regeneration if out of obedience wee can patiently beare and loue God aswell correcting 〈◊〉 〈◊〉 this is true patience to loue him of whom we 〈…〉 to endure and hate is not vertue but a disguise and vaile of fury Though hee slay mee yet will I trust in him and because Abraham loued God therefore when God proued him with that heauy precept that which God pleased not to suffer hee would patiently haue suffered had God pleased to permit it It is a custome of Heathens godlesse men to be impatient in temporallosses because they preferre money before their soule but it must not bee so with Christians Once there were lawes of retaliation an eye for an eye a tooth for a tooth The Lord of patience was not yet come but when he came he said Resist not euill hee expounded to a word a Racha to a thought to restraine the petulancy of hands and to take away the poyson of tongues hee said Loue your enemies blesse thâ—â— that curse you Wherein hee showeth with what Christian greatnesse and goodnesse of minde they must ouercome all euill 3. Impatience is but a striuing with God an obscure and inward murmuring against his prouidences What are we said Moses your murmurings are not against vs but against the Lord. He that vexeth at second causes doth but bite the stone which is cast at him it was not he that had will to hurt who took away Iobs goods but he that gaue that power It is Gods all-disposing prouidence that cause of causes which giueth and taketh away which exalteth and casteth downe the greatest endeuor of man cannot adde one cubit to the stature therefore weâ— shew our vanity in nothing more then in being impatient for woe vnto him who striueth with his Maker It skilleth little who betrayeth or who rageth when God suffereth those thus to be entreated whom he disposeth to crowne 4. We pray Thy will be done in earth as it is in beaâ—en wherein we not only desire that all the creatures should without resistance quietly obtemperate and as he hath the holy Angels of heauen ready to atchiue and doe his commands so that all the wills of men on earth may bee framed into one obsequious consent that they may encline wholly to the wil of God that God would be pleased to take away that innate contumacy of our minds which ceaseth not to mutiny against his holy Spirit that he would make vs so docible and tractable that we may only wil that which is pleasing to his will that he would giue vs new harts that wee may not affect our owne desires but subscribe to the absolute guidance of his Spirit that wee may beleeue in him that we may be holy both in body and Spirit that wee may keepe his Word commandements but also wee pray that wee may both in prosperity and aduersity giue him the glory paâ—icntly and meâ—kely bearing his hand acknowledging his will and diuine prouidence in all things which befall vs if we pray â—hy will be done shall wee resist that which wee pray may be done there is great reason we should continually pray for this grace for without it wee can neither pray nor heare profitably being through iâ—patience possessed of a duâ—l pensiuenesse a painefull it â—â—omnâ—s which is â—old of zeale to any holy duty 5. We ought to relye vpon Gods goodnesse who is faithfull â—o caâ— alâ— our cares vpon him to commit our selues and estates to him who is both powerfull to keepe us and gracious to reward vs whose will also it is that wee should glorifie him in those sufferings which hee hath appointed vs. It was Pauls comfort vnder the Crosse Fâ—â— the which cause I also suffer these things neuerthelesse I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keepe that thing I haue committed to him against that day Hee is a sufficient sequestrator to the 〈◊〉 if thou commit thy wrongs to him hee is a reuenger if thy losse he is a restorer if thy griefe he is a Physician if death he is a quickner and reuiuer how much should we suffer that he may bee an accomptant to vs 6. There hath no tentation ouertaken vs but such as appertaineth vnto man Paul comforteth the Philippians herewith when hee biddeth them in nothing to bee teâ—rified by their aduersaries they hauing the same â—onflict which they saw in him and then heard to be in him Hee knoweth not what this life is who is ignorant of afflictions It was said to bee the speech of Demonax when hee came to a friend impatiently lamenting the death of his sonne and â—â—â—ting mourning iâ— darkâ—nes Find me laid he three men in the world who haue not lamented the death of some friend and I will make thy sonne aliue againe When of all his acquaintance hee could not reckon one O man said he why doest thou so much disquiet thy selfe as if some new thing had befallen thee And it was a like wise practice which is imputed to the Athenian Solon when he saw one of his acquaintance disconsolately grieuing he led him vp into an high Tower whence hauing shewed him those numberlesse houses of a populous City Now saith hee doe but thinke with thy selfe how many sorrowes haue been shal be or now dwell vnder these roofes and cease so impropriate humane and common misery to thy selfe Wee must consider what man is that we may learne to beare humane miseries with a Christian resolution Man beginneth with teares the first language of man streweth the condition in which and to which hee is borne hee that is ignorant of all things else knoweth how to cry in his natiuity as if in that auspication he did by a naturall instinct lament the anxieties and labors of this life the filly wretch resâ—iffeth a fore se me of the worlds stormes so soone as hee entreth into this glassie sea There was a time when man was deputed to action only when God said 〈◊〉 the earth and subdue it But for our sins he pron oun ced the irreuocable 〈◊〉 〈◊〉 all mankind to a miserable serui ude vnder labor 〈◊〉 sorrowes Cursed is the earth for thy sake in 〈◊〉 〈◊〉 thou â—ate of it all the dayes of thy life in the sweat of thy 〈◊〉 shall thou â—at bread till thâ—â— returne vnto the ground Besides we carry about bodiâ—â— subiect to many iniuries open to many maladies what madnesse is it then impatiently to beare that in others which we haue in ourselues on in our selues which wee can no waies auoid or lessen but by patient bearing especially when we suffer no euill
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
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
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
is the first The next of those sweet benefits â—â—ernall and â—xternall or temporall which God giueth of his free grace and maketh them to be assured pledges thereof by his holy Spirit whereby he also ruleth comforteth and â—râ—serueth his in his Kingdome of grace â—heâ—â— are our present sweâ—tnesse and good fruites The third is the hope of glory in which we expect the resurrection of our bodies life euerlasting and saluation perfect happines in the sight and fruition of God the sole and chiefe good and fountaine of all communicated goodnesse and blessednesse Of this estate many excellent things are spoken in holy Writ My flesh shall rest in hope thoâ— hast shewed me the wayes of life and shalt make me full of ioy with thy countenance in thy presence is the fulnesse of ioy and at thy right hand there are pleasures for euermore Vnder this hope the Saints reioyce yea euen in tribâ—lations theâ— presently conceiuing what shall be the issue of those tryals because God loueth them and therefore all things by his good prouidence shall worke together for the best neither do they suffer as men halfe ascertained hereof and therefore floting betwixt hope and feare but they stand assured of this loue Paul expresseth it Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword as it is written for thy sake are we killed all the day long weâ— are counted as sheepe for the slaughter Neuerthelesse in all these things we are more then conquerours through him that loued vs For I am persuaded that neither death nor life nor Angels nor principalities nor things present nor things to come shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. The reason of this so great assurance hee set downe before God doth not hide his loue and bestow niggardly fauours his loue is shed abroad in our hearts by the Holy Ghost which is giuen vnto vs and this Spirit of adoption beareth witnesse with our spirit that we are the children of GOD coheires with Christ and therefore resolueth vs if wee suffer with him wee shall bee glorified with him and that our glory shall abound heereafter as doe our present sufferings in Christ this Spirit doth say to our hearts as hee did to Ioshua I will not leaue thee nor forsake thee bee strong and of a good courage And out of the infallible truth of these promises written in his holy Word we gather the certainety of our deliuerance And forasmuch as all cannot appropriate those generall promises to themselues who heare them it must needs be that the application thereof to our selues is a peculiar worke of the Spirit of God inwardly sustaining in euery assault with fresh strength and resolution and therefore he is the paraclete because he comforteth To this inward assistance God sometimes addeth an outward euidence of his poweâ— as when he appeared to Ioshua by Ierico like a man hauing his sword drawne in his hand thus answering Ioshua that hee was come as a Captaine of the Lords Host So at Elâ—â—hs prayer he opened the seruants eyes and hee saw the mountaine full of Horses and Charriots of fire round about the Prophet So there was added a fourth whose forme was like the Sonne of God to the three seruants of God walking with them in the middest of the fire so that they had no hurt It is a memorable story of Theodorus the Martyr who being grieuously tortured saw a young man standing by him with a soft and coole Towell continually wiping off the sweat and encouraging him all which time and till at the end of their tormenting he vanished he felt no paine Both the inward and outward assistance of the Spirit of God is to comfort his with assurance that hee will alwayes make good his promises to them that he wil neuer leaue them comfortlesse Whence wee may learne that the faithfull haue such assistance of the Spirit of God as that how-euer they long wrestle with afflictions yet they are not only in the issue but in the very tryall superious by faith This is the victory that ouercommeth the world euen our faith And Paul saith In all these we are more then conquerours through him that loued vs. There is no comfort to the afflicted minde comparable to this assurance I shall yet praise him Dauid knew it and therefore penned this Psalme to comfort his owne soule many of the faithfull haue knowne it who vpon their death-beds haue sung this Psalme The onely way in present distresses to stay a perplexed soule is to send it to blessednesse to come therefore Christ who could doe all things which he would sometimes led away his petitioners for things temporall to the consideration of eternall Martha commeth to him with a zealous desire that her brother might liue againe hee telleth her of a better way to comfort I am the resurrection and the life whosoeuer beleeueth in mee though he were dead yet shall be line and whosoeuer liueth and beleeueth in mee shall not dye eternally So hee dealt with the man sicke of the Palsie when he desired corporall health Iesus saith Man thy sinnes are forgiuen thee Leading away their thoughts for the present too carefully fixed on the euill they suffer to a sweet contemplation of those heauenly things which they shall enioy There is no solid consolation in things present therefore it must bee sought for in the future Thus therefore reckon with thy selfe How little is that which I suffer in comparison of that I shall enioy How long can I suffer here If God please and see it best for me he will deliuer mee now if not it must be euill to obtaine that which God seeth not good for mee I am in the Lords hands bee not cast downe Ô my soule for I shall yet praise him If as often as we were any waies disquieted wee would presently say with the Psalmist Returne vnto thy rest ô my soule if wee would instantly looke vp to the LORD for comfort the Deuill would bee wearie of his owne assaults and we should be the more comforted the more wee are afflicted O how blessed would our tryals be to vs if out of a true dislike to the world they could compell our soules our thoughts to dwell with God! happy miseries which make men eternally happy by forcing them to heauen To conclude let vs not giue ouer for the frequencie of our tryals but be confident and in the Name of God warrant our selues better dayes otherwayes we shall not bee sufficient witnesses to our brethren of Gods grace in vs if wee doe not first assure our owne soules that wee conceiue a firme hope and next expresse our confidence to others I shall yet praise him implyeth he will praise him when he shall please to deliuer him Good men euen in afflictions and
giuing sanctification and holinesse while we â—ye in sinne we can haue uâ— peace of conscience therefore no health of countenance The wicked may haue confident faces foâ—eheads of brasse a whores forehead impudent and such as cannot blâ—â—h yet follow them to their ends you shall know they haue a doloroâ—s wound in the conscience When the world smileth they are in their heiâ—ht of countenance at least they can 〈◊〉 vâ—ltu simulare but their hearts tell them what they are iâ— aduersinie and inâ—uitable death approach marke these daring spirits Hâ—mâ—n was of so proud a countenance when hee had the Kings fauour that the least neglect of him seemed a capitall crime when â— bâ—t was clouded hee hâ—sted home mourning and his head couered Ahiâ—hâ—pâ—el was a great Statesman when his oracles were hâ—d in honour but looke after the wretch you shall sâ—e what was the helpe of his countenance not God but popularity David was not discountenanced when Princes did sit and speake against him neither the Apostles when they were scorned reuiled and threatned Paul had discouragements enow of men yet he was not ashamed of his sufferings The holy are bold as Lyons because they are led by the Spirit of God they say Death where is thy sting Hell where is thy victorâ—e Zophar aduised well If 〈◊〉 bee in thine hand put it faâ—â—e away and let no wickednesse dwell in thy 〈◊〉 theâ— shall thou â—â—ft vp thy face without spot and shalt bee stable and shalt not feare 4. In giuing victory against all our enemies in all these we are more then conquerers in giuing vs defence against the insulting aduersaries therefore when hee had said Why goe I mâ—urning while the enemie oppreâ—â—eth me He inferreth presently I shall yet giue him thankes 5. In giuing supplies by his euer-present and all-seeing Prouidence The Lord is my Shepheard I shall not want How-euer the Saints crie in their distresses as the Disciples in the storme Master carest thou not that â—e perish yet they are assured of his assistance he is with Israel in the Desart with Iacob in his iourney with Eliah at Chebar with the widow at Sarephat with the Children in the fornace it is easier to say all in one word then much lesse in many he is euery where ready to supply his Such experience doth God giue hereof to his that hee is their countenance experience is the cause of that hope which maketh them not ashamed I was saith Paul deliuered out of the mouth of the Lyon and The Lord will deliuer me from euery euill worke and will preserue mee vnto his heauenly kingdome And againe I am not ashamed for I know whom I haue beleeued It is an vsuall argument of comfort with the Saints of God Afflictions begin fiercely but they end mildely and comfortably they come vpon vs like Samsons yelling Lyon at Timnah with open mouth but being ouercome they feedeâ— out hopes with sweet experience of Gods mercies the greater our sufferings the greater our experience of his goodnesse therefore goâ— backe to the carkas look backe to thy former deliuerances and thou shalt haue the better hope for the future Forget not all his benefits and hee will appeare to bee the health of thy countenance looke backe to thine infancy how hee hath fed thee clothed thee preserued thee relieued thee called thee to the knowledge of Iesus Christ taken thee out of the Kingdome of Satan and made thee his sonne consider how he hath giuen thee assurance of a glorious inheritance with the Saints and thou shalt find good cause to say in thy particular as the multitude of Iesus he hath done all things well And thou shalt be more and more assured hee that saued sinners will not condemne the iust he that spared his enemies will not cast away a sonne none but the forgetfull and ingratefull want these arguments And my God MY God by that free couenant which he hath made with me and my feed that hee will bee our God here is further exptessed the ground of his assurance had his trust been in riches they could not haue deliuered him had it been in Princes though they are called gods they must dye like men had it been in humane policie that is subiect to errour had it been in strength youth that must yeeld to sicknesse this to age both to death but they that trust in this Lord shall haue hope in death They that trust in lying vanities forsake their owne mercy The portion of Iacob is not like them for he is maker of all things the Lord of hostes is his name This is Dauids God Doth any aske of his Power it is infinite of his Mercy it is infinite of his Goodnesse it is infinite of his Loue Maiesty Glory Dominion all is infinite of which wee can speake or thinke and so much passing all vnderstanding as that in speaking and thinking of him wee must vaile our hearts for hee dwelleth in the inaccessible light and though he appeare most glorious in his workes yet he is knowne perfectly to none but himselfe though he be one yet is he in all things and being euery where omnipresent hee is in no place included and limited he is the Almighty Maker and Preseruer of all things hee gouerneth ouer all the creatures hee onely is eternall and vnchangeable he onely can doe whatsoeuer he will doe he doth whatsoeuer he pleaseth without any let labour or difficulty When Hierâ— asked the prudent Heathen Simonides what God is he required a dayes respit to answer the second day being asked what God is hee required two dayes study more and so as oft as his resolution was desired he still doubled the number of the dayes till in the end he answered The longer I consider the harder the matter seemeth vnto me Surely such is his glorious Beeing as that it is vnspeakable Moses saw but his back-parts as Moses saw so he speaketh of his seeing to mans capacitie such is he as that it is not the least part of our knowledge to know what hee is not which in a word is to know that hee is nothing of all that which we know This is perfect knowledge so to know God as that thou knowest him to be knowne and yet ineffable therefore wee must alwayes thinke of him of whom we cannot worthily thinke for he is to be beleeued to bee knowne and to be worshipped It is life euerlasting to know him whom he hath sent Iesus Christ and they only know what he hath reueiled of himself to whom by his Word holy Spirit he hath reueiled himself he hath reueiled himselfe One Eternall Almighty Al-wise God this is Dauids GOD three most glorious Persons of infinite Maiestie an holy Trinitie in Vnitie neither confounded nor diuided but one God-head one God most gracious most iust most louing most mercifull most holy most wise the sole