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
It cannot bee that the sonne of these teaâ—es should perish Ambrose hath a reason sâ—ruing thereto The â—se of sorrow remoueth the abounding of the crime and delight of the errour so that while wee grieue for sinnes committed we preuent the committing of them those teares which wee shead for sinne are a kinde of eye-salue to the soule and barre to sinne ioyes dilate the heart and set open its passages to the enemy sorrow restraineth and locketh vp where a thousand warnings are like so many letters written in the dust neglected forgotten we cannot easily forget that for which wee haue heartily grieued sorrow writeth in marble Griefe and loue do mutually exclude each other from the same subiect and respect Who loueth that which onely grieueth him We must then sorrow for our sinnes that we may not lone them for they haue no power to hurt but where they are loued There can bee no sound cure as you haue heard without searching nor true searching without smart security telleth vs wee are surely good because prosperous Because I am guiltlesse surely his wrath shall turne from mee therefore we looke not after our sins it is the afflicted minde which findeth out the euill griefe is quick-sighted it looketh into the earth and findeth the theft it spieth faults very remote and long past it is a sure remembrancer it â—xcludâ—th that leâ—ity which choaketh euery good intent and like a cruell Ammoâ—ite rippeth vp the soules wombe to make her best conceptions her fairest purposes aborâ—iue it is an importunate soliciter for helpe it thinketh all hopes and endeuours slow-paced and lame till the remedie bee come it healeth the heart by breaking it and so maketh it an acceptable sacrifice to God A contrite and a broken heart ô God thou wilt not despise Where wee may obserue that not onely a simple griefe is required for contrition importeth association wherein the sinner grieueth much and for many adjuncts of sinne together which do not lightly affect but breake the heart it is like some close-mouthed vessell filled with the venome of sinne it most bee broken that euery rellish or delight in sinne may bee let out which can onely be by a sharpe and intense sorrow sinne caused sorrow sorrow must kill sinne Goliahs sword must cut off his owne head Yet euen in sorrow for sinne there must bee a moderation lest beeing excessiue it proue dangerous Paul would not haue the penitent Corinthian swallowed vp of sorrow In true repentance we sorrow for sin with firme purpose to amend which purpose necessarily presupposeth an hope of pardon that hope cannot but raise the mindâ— to much cheerfulnâ—ssâ— Where then there is a mind vtterly and constantly dejected there is despaire a worldly and excessiue sorrow therefore no faithfull repentance which though it be very much and with true griefe for that wee cannot vndoe the euill which wee haue done yet being it is a true hate of sinne committed or to bee committed with desire to satisfie and to please GOD it cannot bee without some comfort True it is the penitent man may be without present sense of comfort as without present feeling of faith yet as that then hidden faith is not extinct but couered during the tryall so neither is our ioy which euer accompanieth it Yea in the very act of sorrow for sinne the faithfull man hath comfort that griefe being an vnion of things in themselues differing a sorrow with ioy neither doth that ioy diminish the griefe as it proceedeth out of dislike of sinne but as it is an abounding passion As a true griefe followeth the delight in sin so a true ioy that griefe Griefe is conceiued of things that befall vs vnwilling that is which now in our repentance wee would had neuer beene as in sinne there are two things delight in which sinne is bâ—gunne consent in which it is perfected by actions so arâ— there opposite to these two things in repentance griefe for the act and complacence which was in the conception of that sinne and a delight in that griefe wherein wee reioyce the more the more we are sorrie for the euill wee haue done because thereby wee are more assured of pardon knowing it is grace which maketh vs sensible of finnes and sense and smart make vs desire and seeke remedie which is a great part of the cure and wee doubt not but hee who hath begun to heale vs in giuing a new will will perfect his owne worke so that wee shall not will in vaine So then he saith Why art thou cast downe not Why art thou sorrowfull Godly sorrow not onely eateth vp all other sorrow as Moses Serpent did the Serpents of the Inchanters but euen it selfe because it beginneth true ioy and in that ioy it endeth There must be sorrow that there may be comfort but weighed with that same statera Sanctuarij the golden meane for though there be with repentance an action of the mind against it selfe to deject iudge condemne and correct it selfe without which there is no rising to comfort because if we beleeue not the truth what-euer we thinke or beleeue our comfort is false if we doe beleeue the truth then we beleeue that God is most iust and therefore although in his boundlesse goodnesse he will waite that he may bee gracious vnto vs yet he cannot be so remisse at to approue our sinnes by an absolute discharging vs and proclaiming forgiuenes to our consciences before wee acknowledge and repent vs of them yet the soule must not cast it selfe downe to despaire of mercie for as in Grace that cannot be too little to saue which is gratum faciens which setteth vs in the fauour of God so neither is griefe in contrition little if it bee true or true if too much There cannot be too great a griefe for sinne if it bee with faithfull repentance which cannot subsist with despaire because despaire casteth downe the soule but exalteth sinne that very distrust of Gods mercie being a fearefull sin for that it questioneth his goodnesse and by despaire of better holdeth a man still in euill but repentant sorrow casteth downe sinne and lifteth vp and comforteth the mind there beeing ioy in and for that sorrow as a man wounded with the lancet smarteth and therefore is grieued but yet reioyceth to see that corruption come away which hee knew must else haue killed him In respect then of the true hate we owe to sinne sorrow cannot bee too much in respect of our frailetie we being as much subiect to despaire as presumption it must be moderated lest we be swallowed vp of it and in auoiding one extreame foolishly perish in the other Vniust anger is an apparent mischiefe enuie is the hearts canker malice is a noonetide-Deuill iealousie the soules wild-fire feare weakneth the hands and strangely tyraÌ„nizeth ouer its subiects beating them with shaddowes making them dye for feare of dying Hopes haue their
Râ—uer and shall not feele when the heate commeth but heâ— lease shall bee greene and shall not care for the yeere of drought neither shall cease from yeelding fruite Therefore the Scripture addresseth vs onely to him for comfort because he onely is good hee onely is omnipotent and in the ordinarie course of his prouidence all things serue him for the vse and good of his and when hee pleaseth to discouer his holy Arme and dispence with the lawes of Nature hee doth wonderfully satisfie their hopes make good their confidence in him Then the waters must cease from their sauage courses the fire must not so much as leaue any scent vpoÌ„ the garments of the three children the lyons must not touch the Prophet the Rauens must feed Eliah the oile and meale must encrease fiue loaues and two fishes feede multitudes and the fragments bee greater then the feast Therefore thou shalt in all distresses of mind find ioy and quiet if thou canst ascend to that hope which is fixed on God In God we haue all things which are good Health riches honors comfort thou only O Lord art the rest of our soules All labour for hope to comfort themselues against afflictions for hope addeth to and aboue desire an endeauor and eleuation of the mind to obtaine a difficult good which cheereth them But there is much difference vpon what ground a man hopeth or reioyceth for two things equally kill the soule despaire and peruerse and vaine hopes The ioy of the faithfull is incomparably distant from the vanitie of the hypocrites hope which how farre soeuer it carrie them confident against all dangers yet is it but like Pharaohs Charriot wheâ—lâ—s which then fall off when they are most engaged and like Iericho walles then falling downe when they haue most neede of them According to mens seuerall griefes they apply seuerall remedies and it is true they may be vsefull in their kinds Teares helpe vent some tongue-tied sorrowes because euery hurtfull thing shut vp within doth more vehemently afflict Friends haue a part either diuiding the burden by lamenting it or by expressing sure arguments of their loue and feeling of our griefes Baths and Physicke if the body either cause or adde to the distemper yea Musick and merry company may haue a part Time Reason and Sleepe that vulgar medicine for cares haue good vse aboue all these contemplation of the truth is excellent for it hath not as other delights any griefe properly contrary to it by how much more wee know the truth by so much lesse we grieue at seeming euils but all these and whateuer other meanes the reason or experience of man can inuent without this hope in God fall short of any sound cure some of them feeding some exasperating the best but astonying the maladie for a time all being but as draughts of cold water in some hecticke fits by a little ease much enflaming the disease Sound hope like the Angell to Hagar in the Dâ—sart cryeth from heauen Feare not it openeth our eyes that wee may â—see our relieâ—e which is neere vs it sheweth vs our dwellings defended with a Mountaine full of fiery Centinels like the beleaguered Dothan Hope was clothes to Iacob against the cold shade against the heate an armour of proofe to Dauid in his combate health and riches to Iob a natiue soyle to Abraham a Crowne of righteousnesse to Paul it is all things which are desireable But how wretched and vnhappie are the hopes of worldly men Name me that Syren on earth whose alluring notes can preuaile against the dolefull cries of a reproÌ„bate conscience To say lesse and yet all in a word Name mee that estate in the world which can giue that dying man comfort who cannot hope in God Trust in riches honours learning fame what thou canst else thinke of can these keepe thee aliue Why then doe the rich or Noble dye Doest thou hope thou shalt dye at once and neuer come to Iudgement Alas thou shalt presently know that hell which before thou couldest not beleeue and feele those torments which thou esteemedst as dreames Doest thou comfort thee in hope of Gods indulgence Bildad said right The hope of hypocrites shall perish his considence shall be cut off and his trust shall be as the house of a spider The patient abiding of the righteous shall bee gladnesse but the hope of the wicked shall perish There are that trust in riches yet surely are farre from content or quiet of mind Augustine confesseth what a bridle it was to his ambition when the same day that he was preparing to make a flattering Oration in praise of the Emperour when his heart was troubled with that businesse passing through a street of Millan he saw a poore beggar perhaps with his belly full iocund and merry wherefore hee sighed saying to his friends who accompanyed him what griefe he conceiued of such their madnesse who with all their vnhappy cares and labours intended to attaine no more then that secure mirth which the beggar before them had gotten and they perhaps should neuer get for that said he which he hath purchased with a little beg'd monies I was ambitious of aspiring to by such painefull turnings and windings that is the mirth of temporall felicity There are that trust in possessions yet when these grand masters of earth boast of their store and sing a requiem to their soules their soules are taken away There are that trust in popularity that vainest and most inconstant breath of a giddy multitude and when they say The voyce of God and not of man then some desperate griefe smiteth them as the Angell Herod and they are eaten vp There are a foolish kinde of Idolaters which worship the Idoll of Horeb the shaddow of supposed greatnesse and when they haue sacrificed much time obseruance and expence for a little hope of some subordinate fauour they are deceiued in their diuination Pharaoh trusted to his Charriots Asa to Physicians Iona to his heeles hee would runne away from an omnipresent GOD Nebuchad-nezzar Belshazzar Sanerib and their like trusted in their power Israel hoped in Egypt but when God will meere with them how easily doth he send the sword after them How easily doth he speake concerning a mighty and oppulent Nation to root it vp and cast it out And the strong men shall be feeble-handed the flight shall perish from the swift and their hope shall make them ashamed All vaine hope is like a shaddow a Poast a ship vnder sayle which makes no path in the floods the flight of a bird or arrow thorow the ayre the dust blowne away with the wind a thin fome scattered abroad in the storme smoke dispersed with the wind vanishing by being greatned the memorie of some one dayes guest There is no cause of the minds disquiet more familiar then hope in things deceitfull such as are the forenamed riches