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
DAVIDS SOLILOQVIE CONTEINING MANY COMFORTS FOR AFFLICTED MINDS As they were delivered in Sundry Sermons at St. MARIES in Dover By IOHN READING LONDON Printed for Robert Allot at the signe of the gray hound in Pauls church yard 1627. Dauids Soliloquie CONTAINING many comforts for afflicted mindes As they were deliuered in sundry Sermons at Saint Maries in Douer By Io READING 2 Cor. 1. 3. 4 Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort Who comforteth vs in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selues are comforted of God LONDON Printed for Robert Allot and are to be sold at his Shop in Saint Pauls Church-yeard at the Signe of the Grey-hound 1627. TO THE RIGHT HONOVRABLE and most vertuous Lady the Lady Sara Hastings RIGHT HONORABLE THE rods of the almightie wherewith hee smiteth to heale are so many and diuers and consequently the smarts and griefes which affect the minde so variable both by reason of our sinnes multiplicity causing and our apprehensions entertaining them that I can neither reasonably hope this spiritual electuarie which I intend for the helpe of afflicted mindes can serue for euery malady nor iustly despaire of it meeting with some Readers who shall by the assistance of the same Spirit which gaue it being finde comfort in it and that in diuers kinds the indispositions of the soule being so complicate and mixed that there neede not as the Aegyptians were woont to haue a Physitian proper to euery disease hee that hath acquaintance with one grief of minde cannot but knowe many But forasmuch as their causes differ some proceeding of grosse melancholy others of darke vapours dulling the vnderstanding and disturbing the eluded phaÌ„tasie others of other causes the consideration wher of is peculiar to the Physitian my present addresse is to those onely who are capable of the Ministers aduice and the comfort of Gods VVord Truely the ancient Sages seemd to writ many things learnedly to helpe the perturbations of minde some labouring to ground it on a supposed constancie not yeelding to calamities some to bring it to a kind of stupidity not feeling them like those Artlesse Physitians killing by too much correcting some abounding humor others inuenting some pleasing lenitiues and diuersions of all I may say in a word as Ambrose of Pythagoras euening musicke which hee vsed to refresh his heart wearied with cares in vaine did they desire to remoue secular griefes with secular remedies for they more defiled disordred the minde by seeking ease in pleasures But euery Christian may by the true touch-stone the holy Scripture presently discouer them all to be adulterate counterfet neuer any of theÌ„ so much as mentioning the name of Christ and through him comming to this caelestiall Catholiâ—on of Dauid HOPE IN GOD in which is the only sound cure of a troubled minde wher in the most illiterate Christian excelleth the most bookish Philosopher Seeing therefore by the good prouideÌ„ce of God I haue become acquainted with the vsage lineaments of a troubled soule not onely by the view of others malady but also by the sense of mine owne as Protogenes the Painter hauing his owne countenance set by an half-famishing dyet was thereby enabled to take the true aspect poutrait of meagre Lalysus to life And seeing I haue not onely gotten some knowledge of the disease the beginning of euery cure but experience which begat the Art of Physicke hath made mee so much an Empiric herein that I may at least as they woont to doe before the rules of healing were improued to an Art tell others by what meanes the Lord hath comforted me I haue therefore aduentured this Benoni the issue of mine experience into the publicke that those Sermons which in their deliuery were receiued with holy attention and good fruites of many Auditors might not like those Hebrew masculine bookes liue onely the houre of their birthes and presently bee cast away but remaine longer to Gods honour and the vse of his yet can I not probably excuse my presuming to tender your Honour this homely piece except I pleade your accustomed zeale to Religion and fauour to learning that you vouchsafed to honour our congregation with your presence while most of these meditations were deliuering The God of all consolation make them effectually profitable to the Reader and your Honour compleatly happy with all temporall and spirituall blessings in Christ Jesus in whom Irest Your Honours humblest seruant Jo. Reading DAVIDS SOLILOQVIE Pâ—AL 42. 11. Why art thou cast downe O my soule and why art thou disquieted within mee Hope in God for I shall yet praise him who is the health of my countinance and my God THE summe of Christianity is that which Paul giueth in charge to Timothy Warre a good warfare holding saith and a good conscience The life of a Christian is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trucelesse fight against the spirituall enemie to him that ouercommeth is appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an incorruptible crowne We must therefore take vnto vs the whole armour of God a principall part thereof is the sword of the Spirit the word of God and whereas all that being giuen by inspiration of God is profitable for doctrine for reproofe for correction and for instruction in righteousnesse that the man of God may bee perfect thorowly furnished vnto all good workes and therefore is the wholsome physicke for the soule common to all a promptuarie and store-house of spirituall receipts to cure all maladies of the minde a perfect directorie to all those holy duties required of man this one booke of Psalmes doth especially and most comfortably meet with the perâ—urbations and sicknesses of â— distempered minde It was penned by those holy men of God who in â—undry conditions of the Church prosperous and â—duerse in seuerall distresses of their owne did either â—ccoÌ„modate those-hymnes â—o the publike vse or powâ—ed out their soules to God â—pening the priuaties of â—heir owne hearts to him The matter and subiect â—câ—reof is singular For whereas the other Prophesies were their Ambassies from God to the people or at least the abstracts thereof these are for the most part their Colloquies and secret Conferences with God concerning the inward senses of their spirits Soliloquies expostulations demoÌ„strations of the minds estate the spirituall language of the soule to it selfe and God the searcher of hearts concerning it owne griefe So like are the things which are to those which haue beene that as they were not written for one time or age but for the Churches vse to the end of time euery man may apply something hereof to himselfe this booke is so compleatly furnished with all varieties that some part or other hereof draweth euery man to a priuate
the most wise and iust â—â—â—poser of all things permitteth not either aire or water to haue dead and perpetuall calmes neither to bee vncessantly hurried with violeÌ„t stormes and furious windes but so moderateth both with sundry enterchanges as that neither are these familiar elements corrupted for want of some agitation neither the creatures in them interessed generally detrimented by their intemperate rage but so sweetly doth that gracious Prouidence accommodate particulars with his vniâ—ersall lawes of Nature that the fowle commendeth and endeareth the fairer season the faire comforteth and refresheth after the storme so that there is no tide â—runneth no wind bloweth from the seuerall points of the heauen which though it crosseth some concurreth not with the desires and courses of others Semblably must the mind of man be tempered it must not be too calme if it haue no anger it can haue no zeale if no impatience it would too securely reside too indulgently suffer Gods dishonour our soules danger our owne or our brothers iniuries if too impatient it would bee like a violent stresse threatniâ—g a desperate wracke and carrying away all hope of the quiet fruites of righteousnesse so that it is true hee is a foole who cannot be passionatehe is wise who will not extremely he is no good man who cannot bee impatient but hee is neither good noâ— wise who will be too much some then being vnhappil happy case flayeth the foolish some happily vnhappâ—â— It is good for mee that I haue been in trouble it appearetâ— that some mans impatiencâ— and disquiet of mind is noâ— so dangerous as other menâ— security our instance may be in Iob and Diues Therâ— is also an affected stupiditie a Stoicall sottishnesse which hath the face of patience there is an impatience which looketh like zeale and yet neither of these are good There is also a laudable disquiet of mind an holy impatience a zealous passion as when wee cannot beare the dishonour of God the meekest Moses threw downe and brake the Tables which God had written hee made the reuenging sword flie among the idolaters Eliah was â—ealously impatient because they had broken downe the Altars and slâ—ine the Prophets of the Lord Lots spirit was vexed at the vncleane conuersation of the Sâ—domites And on the other part the Lord thretned Elt that there should not be an old man of his house for euer that the wickednes of his family should not be expiated purged with sacrifice for euer Why because his sons ran into a slander â—nd hee â—â—ayed them â—â—t whicâ— was because himselfe was too indulgently mild patient in his reproouing them There being then an euill patience and a good impatience as also an euill impatience and a good patience or quietnesse of mind in bearing we may obserue that these foure things doe especially name and demonstrate disquietnesse of mind or impatience euill 1. When the ground or occasion cannot iustifie any impatience 2. When the cause of our impatience is some euill in our selues 3. Want of a prudent moderation 4. When there follow not a due end and profitable effects The first is when the external impulsiue cause which I call the ground or occasion of our disquiet is through our prauitie the inward mouing cause of the same so peruerted as that it produceth not such an issue as it ought but contrariwise that which being on such a ground must needes be euill there is no question but impatience for the dishonour of God if it bee actiue and expressed vpon others is a masculine vertue an effect of an holy zeale it was commendable in Lot at Sodom in Moses at Sina in Phinebas at Shittim or if it bee that silent agitation of the mind whose secret addresses are onely to God whose complaints are priuate it is a pregnant vertue Eliah pursued sate vnder the Iuniper tree and said It is enough Lord take my soule Why holy man of God I haue been very iealous for the Lord God of hosts because the children of Israel haue forsaken thy couenant cast downe thine Altars slainâ— thy Prophets c. What more iust occasion to moâ—â— a maÌ„ to an holy impatience When Hezekiah receiued the sentence of death from the Lord by Isaiah he was troubled he wept and praied and God saw his teares and heard his prayer Whether the ground were the feare of innouation in the Church or the iudgements of God so quickly designing him to death whom he had lately deliuered either were a iust occasion of some holy impatience the one being out of zeale the other because his sinnes could not but come to mind with the iudgement of God which are alwayes to bee considered with a godly indignation against our selues who cause them But if the mind be vexed and vnquiet for that which is to Gods honor and should contrariwise haue occasioned our thankesgiuing and reioycing or for things friuolous and vnworthy how can it bee good Ionah was troubled that God spared Nineue wherein were an hundred and twenty thousand persons that could not discerne betweene their right hand and their left it displeased him exceedingly and he was angry hee expostulated with God I pray thee O Lord was not this my saying when I was yet in my Country Therefore now O Lord take I beseech thee my life from mee for it is better for me to die then to line So when the Gourd was smitten that it dyed when the East winde and the Sunne beat vpon his head hee fell into the same impatience a gaine it was no sufficient ground therefore the Lord said Doest thou well to be angrie The Pharises were vexed because Christ healed on the Sabbath because he reproued their sinnes the Israelites were troubled because they had not to satisfie their lusts insomuch that they wished they had dyed in Egypt Dauid himselfe was not cleare from this euiâ— sicknes hewas disquieted for the prosperitie of the wicked Against this there are excellent precepts Psalm 37. Fret not thy selfe because of wicked men neither bee thou enuious against the workers of iniquitie for they shall soone be cut downe as the grasse Fret not thy self because of him who prospereth in his way Cease from anger for sake wrath Fret not thy selfe in any wise to doe euill For all such ill-grounded disquier whether conceiued of enuy indignation feare sorrow or the like whether expressed in anger or reuenge on others or obscure and inward repining at the prouidence of God is euill and by all meanes possible to be declined as hauing in it the venome of impatience Secondly if it proceed of an euill in ward cause it is e uill All the Congregation lifted vp their voyce and cryed and wept they all murmured against Moses and Aaron What is the cause that so mightie an hoste of men should seeme so effeminate the occasion was this the Spies had reported the difficulries of the passage into Canaan
they cry presently Wherefore now hath the Lord brought vs into this land to fall vpon the sword our wiues and our children shal be a prey were it not better for vs to returne into Egypt Why are your minds thus troubled Hath not the Lord promised to cast out these Nations before you Are yee not strong enough to inuest the most puissant enemie If not is not God of power to doe what soeuer he hath promised for you Yes but the thing which inwardly moueth this base disquiet of their mindes was their owne distrust and vnbeliefe that is the cause of their feare that was also the cause of their murmuring for flesh they tempted God and beleeued him not therefore our Sauiour saith to the solicitous and carefull men Shall he not much more clothe you O yee of little faith And to his Disciples Let not your hearts be troubled yee beleeue in God beleeue in me also intimating as the only remedie against disquietnes of mind so the true cause therof a pusillanimous incredulity and fearefull vnbeliefe and therefore our Psalmist also after correction of his own impatience saith trust or hope in God shewing in the remedie the nature and cause of the disease which teacheth vs that euen that disquiet of mind which is occasioned for Gods cause or zeale to the Church if it be an effect of vnbeliefe or distrust as if God either could not helpe or would neglect and frustrate any dependance on his promise is euill How much more cautious must we bee that our impatience arise not of causes meerely euill as of couetousnesse pride ambition morositie and frowardnes vaine and carnall hopes and desires malice enuy or reuenge or their like all which in their seuerall defeatures do marueiloufly wound and distresse a weake and ill-gouerned mind and because therein are appetites of euill by so much more violently doe they moue the minde to impatience and discontent by how much more violently the naturall affections of men are procliue to euill then to good Some sins are borne as I may say of good parents as pride of deseruing which carrying in their pedegrees so foule a dash bastardie and degeneration inherit not their progenitors commendations such vices are like that fruite which groweth vpon some misâ—dopted branches where a wilde Sien is graâ—ted vpon a generous stocke and â—herfore conuerteth all those sweete and wholsome humours which feede it into bitternesse and distastfulnes but finnes greaten finnes as one heaâ—e another inordinate impatience is euill on whatsoeuer groundit spring How out of measure euill is it then when occasions and causes in a dangerous concurrence make it such Look how some diseased man fareth with an outward distemper or ill dyet added to his indisposition The inward cause of his disenterie is some sharp choler abounding in his body to this commeth an occasion from without him as intemperate Summers heate eating oâ— raw fruits or the like which being corrupted doe extremely stimulate that choller to a dangerous and painfull maladie in the bowels So likewise is it in the soule where euill occasions meete with some obstinate humor of the mind the disquiet groweth desperate if Ahitophels insatiate ambition and pride interpret the neglect of his oracles an affront to his wisdome what impatience proceeding of holy zeale was euer so violent and precipitate If the wretched caitiue hath oueâ—stood his markets at the end of a dearth what other impatience from good occasions is so impetuous What could so easily arme a desperate hand with halters poyson kniues That rarest euill impatience for good occasions in its extremes must bee moderated as in the next place we shall see but if the cause bee some euill within vs no moderation can iustifie it Neither that which is conceiued of triuiall causes habits of impatience and euill custome of disquietnesse all which as familiar mischiefes domesticke deuils haue vnseene snares layed in euerie corner of the house to possesse and surprize euen those who hate and feare them The third thing which sheweth disquietnesse of minde euill is when it wanteth a discreet and prudent moderation for in such cases the emotions of the mind otherwise good become dangerous when all vertues consist in their meane that cannot but bee euill which being extreme is separate and remote from vertue and when all extremes are dangerous none are more then those excesses in affections which like violent and sudden inundations breake in vpon the minde ouerflowing and drowning shaking downe and carrying away â—l fruit of temperance and meeknesse All affections and passions of mind are as seruants and familiar necessaries of the inward house wee vse not fire and water more frequently more profitably but as manumissed slaues promoted to place of command as the base and worthlesse whose minds were neuer acquainted with any noble thought inuested with titles of honour such are affections vsurping ouer reason which by right of creation is to hold a soueraignty ouer them â—sperius nihil est Like fire and water such are the base such the soules affections good seruants but vâ—sufferable masters How excellent an affection is feare but if it exceed that which in it mediocrity is the centinell of the soule proueth an impious distrust and euill cowardise How sweet an affection is hope but if it goe beyond a reasonable ground it declineth to a foolish and dangerous presumption How vsefull an affection is sorrow it maketh men sensible of their own miseries else they would seeke no helpe and of others calamities else they would not pitty but if it exceed it killeth the heart dryeth the bones and is very dangerous as hath beene shewed before How pleasing an affection is mirth the refresher of drooping hearts the antidote against heart-eating dedolencie and pensiuenes the cheerer of the sioke thoughts the delight of the soule the mindes serenity the spirits soueraigne restoratiue yet there is a Serpent in this Eden extreme mirth is but a pleasant madnesse a propertie disconâ—ring much weaknesse and leui y of minde on the other part a meane and wel-gouerned disquiet of mind hath much good in it whilst it is contained in a due proportion of zeale or godly sorrow but if it proue ouergrowne and monstrous though it bee conceiued of the most lustistable occasions and causes it must suffer allayes and qualification What more inst occasion of impaticâ—ice then that of which the Plaâ—mist heere speaketh What more holy cause then his zeale to the honour and seruâ—ce of God Wherein hee feared some eclypse by alteration or mâ—ouarion yet hee correâ—â—eth his minde Why art thou 〈◊〉 within thee What more rust cause of the mindes disquietnesse then sinne yet if that bee extreme as you heard of sorrow it proueth dangerous Because then excesse in the effect is a signe of excesse or some dangerous concomitancie and vnion of causes as disquietnesse for sin importeth that our sorrow is too great or accompanied with a seruile feare and distrust which
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
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
wee continue grounded and established in the faith and bee not mooued away from the hope of the Gospell We are Christs if wee hold fast the confidence and the reioycing of the hope vnto the end It is not hard to conceiue hope for a time the danger is in the delay When we consider what wee haue hoped for and amongst many secular cares and present trials loose sight of our hope and cannot tell what is become of it when it tarrieth long like Moses in the Mount with God then the danger is the mutinous thoughts will fall to some idolarrie But if hope continue and endure the fierie triall it is pure If when thou hast receiued the sentence of death in thy body thou canst hope in God thy hope is sound 4. A fourth adiunct of hope is loue of God and of our brethren Hope is as it were the breath of loue which may gaspe and retaine the pangs of a dying passion for a little time it cannot liue without it We cannot be happie except we loue God nor loue him except wee can truely hope and trust in him and it is impossible though some suppose they can doe it to loue God and hate thy brother therefore Saint Peter hauing spoken of brotherly kindnesse and loue saith Giue diligence to make your calling and election sure for if yee doe these things ye shall neuer fall 5. To these may bee added many more as boldnes in professing the name of Christ meekenesse temperance alacritie and the like and with these a good conscience of which the Apostle saith Sanctifie the Lord God in your hearts and be ready alwayes to giue an answer to euery man that asketh you a reason of the hope that is iâ— you with meekenesse and reâ—erence hauing a good conscience By these and such like adiuncts and effects of hope examine and iudge of thy condition and do not blindly trust to that which may deceiue thee all are not good hopes which promise much good thou shalt meet with many wrangling Labans often changing the couenant which howsoeuer surely the wicked make with the graue and hell yet the wages of sinne is death To trust in any but God is to leane to a falling wall To these rules of examination and that which may be gathered from that which hath beene formerly said concerning the examination reformation of the soule and sequestration to an holy soliloquie let a man also put these following rules in practice for the obraining and strengthening of a sound hope 1. In euery affliction which shaketh thy hope consider the iustice and mercy of God it much abateth the violence of griefe to consider the equitie of him that striketh whose iudgements though they are often secret yet they are alwayes iust The Emperour Mauriciâ—s expressed the greatnes of his afflicted minde when to aggrauate his own death now imminent at Phocas command his wife and children being butchered before his face he onely said Iust art then O Lord and right is thy indgement It would easily stop out complaints 〈◊〉 we could truly consider what wee haue deserued how much greater and more frequent out sinnes are then our punishments Herein if we learnt patience we must looke for hope in the issue of our tryals considering that God correcteth vs to saue vs and that all things must be good which come froÌ„ him who as God is merciâ—ull aswell as powerfull and cannot but be good This well vnderstood shall make thee know that estate which thou so much abhorrest thinking thy selfe vnhappie in it is best for thee I but thou vrgest thy present enduring many things not only inconuenient but intolerable I answer in this one saying of my text hope in God Doest thou not hope in him I can giue thee no comfort Doest thou indeed hope in him Why art thou disconsolate Thou saiest Because my present estate is calamitous and euill I say so too if thy hope bee in riches pleasures or any thing which thou doest now or canst want hereafter but if it be in God how can it bee buâ— good which he giueth those that depend on him Namâ— me that man who trusted in the Lord perished Sayst thou It is euill for me which I suffer Whether can best judge what is good for thee the patient or the Phisicion God or thy selfe Thou wilt say God knoweth I returne to my ground if then thou doe hope in him doest thou not hope he is a good gracious God and will doe the best forthee Doest thou not think him omnipotent and not to be preuented Doest thou not think him omniscient not to be deceiued Doest thou not think hee loueth thee most tenderly therfore in his loue and mercy wil make all things euen afflictions work for the best 〈◊〉 thee Learne therefore to â—â—â—cerne know the work of God in thy correctioÌ„ and thou shalt haue hope They that know thy name will put their trust in thee for then Lord hast not forsaken theÌ„ that seeke thee 2. Learne to liue within thy selfe and set not thy hopes on things externall for as they change they â—â—rment He that maketh the testimony of Gods Spirit which is within him his ioy his hope his delight shall be cheerefull and constantly resolued when hee shall heare the ambitious crying out for the wheeles vnconstancy in which hee trusted and great Fauorites whilest they liue dead of the falling sicknesse Call home thy thoughts thy desires thy hopes from the tumultuous world and teach them 〈◊〉 â—iue within◠〈◊〉 〈◊〉 let them wait in that liuing temple where the glorious and blessed Spirit of God manifesteth his gracious presence to the secrets of thy soule thinke there is no beauty strength health 〈◊〉 pleasures or 〈…〉 not 〈◊〉 and 〈…〉 consideriâ— thou shalâ— free thy soule from a thousand 〈◊〉 and 〈…〉 which thou 〈◊〉 not auoide 〈◊〉 thou will depend vpon any thing externall or of the world whose inâ—essand changes will neuer suffer thy 〈…〉 3. Leaue thy false and seeke confidence in God that is leane not to thy fâ—lse but to him we must forsake our selues to follow Christ it is so in hoping also Wouldst thou not haue thine heart troubled saith Augustine remaine not in thy selfe Hope in the soule was like the â—ree of life in Eden but since we haue sinned we are as it were cast out from it and it is kâ—pt by feare as with a fiery sword whose blandishing bâ—rreth vs from an euill confidence in our selues that we might seek a better eud than tree of life in the holy City where shall bee no more ourse no more feare Dauid cryâ—â—h in his affliction O that I had 〈…〉 then would 〈…〉 Whither wouldest thou 〈◊〉 awav blessed man of God Where is that wildernesse From God Thou canst not From the World What is the worst thereof if thou hurt not thy selfe from himselfe to God is the securest flight So long as we depend
vpon our selues we shall neuer haue a found hope and therefore neuer be quiet within our selues except a man leaue himselfe he can neuer aspire to that which is aboue himselfe in himselfe hee hath a thousand arguments of despaire none of hope and at the best hee is full of inconstancy and change 4. Learne meekenes and humilities Remembring mine affliction and my miserie the wormewood and the gall my soule hath them stil in remembrance and is humbled in me this I call to my mind therefore I haue hope The rich man trusted in his increase and said This will I doe I will pull downe my barnes and build greater and I will say to my soule Thou hast much goods laid vp for many yeeres take thine ease But he was deceiued in that hope the surest way is to learne meeknesse and lowlines of Christ for so wee shall find rest for our soules the rest we hope for the hope we rest in 5. Labor for the peace and testimony of a good conscience by submitting thy self to the gouernmeÌ„t of his holy spirit a careful and constant abandoning those fins which by a strict examination thou findest most reigning in thee for the kingdome of God is in rightcousnesse peace and ioy of the holy Ghost the ground is layed downe Rom. 5. 1 2. and S. Iohn saith If our bea rt condemne vs not then haue wee boldnesse toward God But there is no peace to the wicked nor any true hope but in the death of sinne by the Spirit of Iesus working newnesse of life and giuing witnesse to our spirits that wee are his In the multitude of my thoughts in mine be art thy comforts haue reâ—oyced my soule saith the Psalmist But how should he bee comforted who hath no hope or hope in God whose conscience flyeth him â—asâ—a seueâ—â— reuenger Be not deceiued it is not an easie thing to hope in God the cries of a guilty conscienâ—o will easily preuaile against thy vaine hopes 6. Loue God delight in him and his lawes learne to liue to him that which wee loue and doe not yet enioy wee hope for Lone suffereth all things it beleeneth all things it hopeth all things it endureth all things Hereby is loue perfect in vs that wee should haue boldnesse in the day of iudgement There is xo feare in loue but perfect loue casteth out feare Faith must giue thee an assâ—red interest in God or thou canst neuer delight in him The best things delight vs not except they be some waies ours the euill man who delighteth in wickednesse cannot delight in God nor his lawes but like aguish palats all things euen the best distaste them so rellisheth he as his hart is affected to those who loue God his commandements are not grituous Nay saith the Psalmist vnlesse thy lawes had bin my delight I should haue perished in mine affliction Againe hee saith Delight thy selfe in the Lord and hee shall giue thee thine hearts desire He saith not Loue nothing delight in nothing God forbid if yee should loue nothing yee should bee dull dead loathsome miserable Loue and delight but not in the world not in sin if any man loue the world the loue of God is not in him but in him whose loue shall make thee happy and giue thee firme hope against all miserie Thou must loue him without measure because he hath loued thee infinitely this loue of God is an infallible argument that God loâ—eth thee for no man can loue him first which is the most blessed possession It giueth health to the sicke light to the blinde pardon to sinners life to the dead ioy to the sad heauen to the earthly hope to the disconsolate assurance to the fearefull it is the fountaine of blessednesse it is that sweet and vnspeakeable goodnesse of God which disuested Satan of his possession in vs and of enemies made vs the sonnes of God it is that soueraigne and diuine antidote which turneth the poison of the old Dragon the Deuils malice into cordials and maketh all that he doth against vs in spite turne to the best for vs. There is but one sure way to an inuincible hope to liue to this good God and to haue our conuersation in heauen to heare and seuerence him in his lawes and reioyce in his works the world smileth wee are not taken thereby because our indiuisible loue is to God one and to one It frowneth Wee depend not on her brow wee serue her not we liue to God it sufficeth vs that hee loueth vs and his seruice is our maine care his power our refuge his mercy our hope 7. Learne a Christian moderation in prosperitie moderate thy ioyes allay thy hopes let neither bee too great in things temporall and thou hast subdued thy sorrowes Climbe not too high or to such place as hath neither securitie of standing nor safetie of comming downe Keepe thy mind low hope not for things greater then necessary vse Vndertake not things too great for thy managing but deale in thine owne calling and according to thine owne strength Mans hopes are like the Moones borrowed light the more they are towards heauen the lesse they shew towards earth the more towards the earth the lesse vpward The â—ouetous and ambitious can neuer bee truly contented or haue a sound hope because their desires are either ouergrowne or euer growing and aspiring to things aboue their reach 8. Learne constancy in the practices of Religion many men would faine find helpe for their distresses of mind and to this end they are contented to heare or reade good aduice which they take as drunkards phisicke the obseruation of whose strait rules for a day or two they follow with a moneths ill dyet and so not mending vpon it they blame that good medicine which could not enable them to be more euill Hee that will learne patience to sustaine his hopes must accustome himself to beare small crosses patiently that by them winning vpon himselfe and insensibly subduing his own naturall frowardnesse hee may gather strength to vndergoe the greatest Wee must not thinke that good habits grow vp like Ionahs Gourd in a night or ripen like the Gâ—â—pes in the Butlers dreame it is not so easie a thing to learne that true gouernmentâ— of thy minde in which a Christian hope can liue the Prophet saith The Lord is my portion saith my soule therefore will I hope in him the Lord is good vnto them that hope iâ— him and to the soule that seekâ—â—h him It is good both to trust and to wait for the saluation of the Lord. I but how shall I gaine this patienceâ— Vse is a good teacher It is good for a man to beare the yoke in his youth hee sitteth alone and keepeth silence because â—ee hath borne it vpon him hee pâ—iteth his mouth in dust of there may be hope 9. Passe by none of Gods benefits without due regard and thankfulnes I shall