expect me here againe Wee must not onely not opprâ—sse our hearts with cares but sometimes leaue our selues that wee may enioy our selues wee must leaue the outward man to conferre with the inward and to this purpose such places are to bee made choise of as will best serue vs to meditation Ierome aduiseth after this manner So haue thou care of thine house that yet thou afford thy soule some vocation choose some fit place a little remote from the noyse of thy family into which as into an Hauen thou maist goe from the great stormes of cares and in that priuate shelter maist thou compose the surges of thy minde which were moued without Surely there is danger in secure solitarinesse for tâ—e deuill doth most assaile those alone against whom hâ—e can â—east preuaile in compâ—ny Hence tooke he courage and when our Sauiour was led out into the wildernesse that hee might ouercome for vs. Then came to him the tempter God who made man a sociable creature said It is not good the man should bee by himselfe alone and such is man as that there is no pleasant possession no not of a Paradise yet there is an admirable vse of wellgarded and moderate solitaâ—inesse to some mindes That they may call themselues to account that they may emptie their hearts of those cares which weaâ—ied them thus cloyed with company it is a sweet rest to be alone But much more is that for which our Sauiour bad vs to enter into our Chamber and shut the dore for which himselfe left the multitudes and went into the mountaine in the euening that was that he might fit himselfe to prayer for the same purpose Isaack chose the still fields and silent euenings Yet it is true which Basil obserueth the rowling and vnsteadie eye cannot see a thing at hand neither can a minde distorted with a thousand cares perceiue the trueth of things Idle and vnsetled thoughts euen in solitude are like the stragling beasts in the silent and quiet Groues easily entoyled therefore if our secesse bee not as well of minde as body what shall any solitarinesse auaile vs What profiteth it to shut thy Chamber dore if thou leaue thine heart open It is good no doubt sometimes to bee alone that wee may haue conuenience for holy Solilo quies but wee must know they are not solitarie Groues silent walkes a desolate Cell or melancholly Hermitage which can shut our selues from our selues shew mee that holy recluse that mortified Anachorete whose walls can keepe out cares sinfull and tumultuous thoughts shew mee that little Zoar those secure mountaines whither sinne cannot follow an holy Lot Shew mee that Eden into with the Serpent cannot come I left said Basil a thousand occasions of euill my selfe I could not leaue and Ierome confesseth when hee was inuironed with deserts hee yet had euill thoughts incentiues of vice following him to change our place is not to change our minde Moderate solitudes are excellent helpes to a retyred minde yet the solitarie man as the prouerb goeth is either a Saint or Deuill as a man may enioy himselfe and bee spiritually alone in the midst of multitudes so hee may bee neuer lesse alone then when alone the minde is so actiue that it cannot be idle it will bee euer working vpon something when thou art withdrawne from company except thou art cautious a thousand wicked thoughts or at the best headlesse â—antasies barren streames of idle imaginations will runne through thy minde all such conceptions proue â—ither vipers or embriâ—es mere abortiues of the soule thou must therefore as carefully auoyde these inward as those outward tumults and spend thy time to good purpose when thou art alone thou must thinke and meditate of some dâ—finite thing and that tending to Gods honour and thy soules health An holy thought in meditation as Dauid said vpon discouery of the first running messenger If hee bee alone there is good tydings in his mouth Multitudes of vaine thoughts are but the foolish Chimarae's of the minde Therefore suffer not thine heart to runne the paces of those night-rouing fires whither euery breath of winde leadeth them nor Martha-like to bee cumbred about many friuolous things with the neglect of the one necessarie Fasten vpon some course for the reliefe of the minde and giue it not ouer till thou hast brought it to some good perfection as this happy sequestration of thy soule to repentance recesse from euill thoughts euill men to the inward Temple of Gods Spirit where thou maist with a secret liberty call vpon him then shalt thou not onely ease thy minde but finde an happy issue of thy sorrowes they shall bee a Bethesda to heale thy minde of some other languor if thou canst wisely descend into those troubled waters I know how willingly wee thinke of our businesses and things of the world Cares pleasure and desire are like the teeth of the flesh-hooke which Sathan thrusteth into our hearts as importunately as those vngodly Impes who woont to say to the Sacrificers in Elies time No but thou shalt giue it now and if thou wilt not I will take it by force How many houres doe these take from our sleepe and wee consenting to the theft are pleased that our soule should entertaine the robbers with long parleys when alas all these proiections are but as visions of the night and as a dreame when one awaketh Sweet and excellent is the contemplation of things diuine and heauenly wherby the minde is carried vp on high a man is rauished in Spirit illuminated with knowledge enflamed with desire of goodnesse all inordinate affections wandring thoughts and fluctuation of the minde eâ—agations of the spirit and distractions of the soule are recollected into one and the whole desire fastened in that fountaine of blessednesse when the soule commeth to a neerer view of GOD wee may see him in his creatures the heauens declare the glorie of GOD and the â—irmament sheweth the worke of his hands as wee see the power actions publicke and gouernment of a King in euery poore Hamlet of his dominions but by meditation as by prayer wee are let into his presence but though wee could see the heauens open and Iesus standing at the right hand of GOD though the soule and all it affections and faculties were filled with a sweet vision of caelestiall things though wee should bee rapt vp into the third heauen and heare the vnutterable secrets of that place yet if wee haue not a Cherubs wing to couer the feete as well as to five if for all our high-flying knowledge our soules infirmity bee neglected what were all that which wee could know better then glorious obiects to sore eyes which helpe not but greaten the paine by the intensions of the disaffected sensorie Let euery one then improoue some houres to deale with his soule pure and sequestred from all distractions that hee may
to learne this lesson rightly and throughly to examine the cause of our sorrowes wee should bee soone freed from them for discouering them either to be without good cause or the cause to bee some foule euill in which wee yet lye wee shall bee ashamed of them and turne our sorrow vpon a right obiect and so bee cured Two things are therefore to be obserued in this case 1 We must examine and sinde out the first cause of our sorrow euery man knoweth the next and immediate cause of his griefe but we must not rest there it is not enough for Israel to sorrow because the Lord said I will not goe vp in the midst of thee except they consider why God said so which was because they were a stiff-necked people It is not enough for Ioshuah and the Elders of Israel to rent their cloathes lament their danger and losse of their brethren except they looke to the cause of Gods displeasure there is an Achans wedge some neglect some sinne if Israel be smitten if the Lord giue thee a trembling heart failing eyes and sorrow of minde so that thy life hang in doubt before thee and thou fearest day and night if thou haue no assurance of thy life so that thou say in the morning Would God it were euening and at euening would GOD it were morning for the feare of thine heart which thou shalt feare know it is because thou doest not obserue to doe all the words of this law neither doest thou feare this glorious and fearefull name the Lord thy GOD. All sorrowes are the vndoubted effects of sinne therefore the readiest way to the cure is not to rest till wee haue found out the mischiefe which is hid the excommunicate thing to begin at the roote and cause of the euill which we suffer The Prophet like a skilfull Empericke went roundly to worke Wherefore doeth a liuing man complaine a man for the punishment of his sinne Wee haue transgressed and haue rebelled and thou hast not pardâ—ned And the Psalmist saith Fooles because of their transgrâ—ssion and because of their iniquities are afflicted So Ieremie The Lord our GOD hath put vs to silence and giuen vs waters of Gall to drinke because we haue sinned against the Lord. Whence it appeareth that sinne in generall is the true cause of griefe and impatience More particularly especially these three 1. Ignorance 2. Vnbeliefe 3. The distempers and indispositions of mind which follow them Ignorance hath the first place vnbeliefe the second which the order of the cure importeth to helpe our vnbeliefe wee must first dispell our ignorance the cloudes which darken our minde for How shall they beleeâ—e in him of whom they haâ—e not heard Though it be true vnbeliefe was before ignorance in time and order of causing in the first sinner who did know all things which hee ought to beleeue till beleeuing the Serpent which was his vnbeliefe he transgressed and so brought a natiue ignorance and spirituall blindnesse on all mankinde This ignorance is first our ignorance of God When wee know not or consider not his power and all-disposing prouidence gouerning all things with a sweet and vnresistible omnipotencie then wee repine and murmur then wee striue and wrastle as if wee could preuaile against him Our ignorance of Gods goodnesse and mercy working all things for the best to them that loue him curing their soules with assâ—ictions temporall healing with part of that Scorpion which did sting them our ignorance I say of the worke of God herein causeth that wee looke not beyond our present condition and therefore distrust the issue whervpon wee are deiected and so impatient as if wee were vtterly lost for want of looking to Secondly of our selues and our owne vnwor thinesse which when wee know not or remember not wee thinke we are too good to be so sharply dealt withall that our sorrowes are greater then our sinnes that wee haue not deserued all the miseries wee suffer This ignorance of our selues causeth vs to build hopes farre greater then our foundation to vndertake affaires abone our strength and in the whole course of our liues to carrie a saile too great for our bottome so that when our disproportioned hopes and proiections faile and are ouerset wee grieue we vex as if GOD had done vs iniurie because he gaue vs not so much as our foolish hopes promised vs. 2 Vnbeliefe is a genuine cause of disquiet of minde wee could not be immoderatly grieued or troubled for any temporall euill if wee did confidently beleeue GOD our powerfull and gracious deliuerer at hand This is that old man which lieth murmuring and vexing within vs this is that vnregenerate part which because it is conscious of nothing but sinne therfore can conceiue nothing but iustice in God and feare in it selfe which suspition so multiplieth that vpon euery the least appearance of danger bee it but like the cloude arising out of the Sea which Eliahs seruant saw on Carmel as little as a mans hand it presently resolues of perpetual stormes hopelesse and helplesse conditions therefore our Psalmist saith Hope in God by the cure shewing the cause of the disease that is distrust and want of faith as we shall see hereafter 3 The distempers of mind are diuers 1 Want of foresight and fore expectation of calamities it must needes be that affliction fall very heauily vpon that man who neuer looked for it who made no other account to himsulfe but to be carried to heauen vpoÌ„ downy pillows he that looketh for tryals armeth his minde to entertain them when they come 2 Leuity of minde and weakenesse which cause that euery breath euen common accidents ouerthrow a man and moue him to impatience 3 Surfetting on prosperity whence men grow effeminate and like formall Souldiers trained vp onely for a quiet pomp are dead at the sight of an enemie euery distresse disordereth and confoundeth their thoughts Hee that is not deceiued with prosperity shall not be broken with aduersity therefore GOD saith it is good for a man that hee beare the yoke in his youth as we shall see in the following parts 4 Enuie which hath a long eye into other mens estates not contented with that it selfe hath except others might want that which they haue It is not onely afflicted with it own aduersity but with the prosperity of others also We may add to these and other causes of the mindes disquiet which are in our selues one externall that is the deuill who loueth to bee fishing in troubled waters especially those Marahs of mans sorrow and impatience which are his Nectar and his musick because his desire is to make man repine at GOD be at enemity with men discontented with himselfe impatient at his estate in fine to make the whole life of man misâ—rable euery occurrent hurtfull the whole man lesse then a possessour of his owne soule and all this out of a dâ—mned
malice against God man whom he would faâ—ne â—quaâ—l with himselfe in a fearâ—full aposâ—â—cie God doth sometimes to the eye of man strike wide and shorâ— yet hee euer doth iastly 〈…〉 he seemeth 〈…〉 widâ— when he punisheth Daâ—id on his subiects backes short when Ioab and Shimeâ— in their age pay for the sinnes of their younger dayes or the rich man sossereth the torments of hell after his dayes of pleasure yet it is alwayes iust and oportune which God doeth and often such as the punishment sheweth it derination from the offence Pharaohs plagues were sitted to his offence his cruelty to the Infants was rewarded him in the death of all the first borne in the land of Egypt hee that drowned was drowned Adonibezcks imanity was retaliated in the same kinde As I haue done so God hath requited mee Sodoms vnnaturall burning with a supernatutall showre of fire and brimstone Ahabs bloodshedding with the blood of himselfe and family I neede not speake of these euen for his owne children GOD maketh choyse of the rod. Daâ—ids bloody sinne is followed with a sentence which like a dreaâ—full comeâ— hung pointing downe vpon his â—ouse Now therefore the 〈◊〉 shall neuer depart from 〈…〉 His â—â—dulgence 〈…〉 with 〈…〉 the people with a dimiâ—ution of the people it is ofâ—en so that the punishment may leade thee back to thine offence Thou art grieued for a debaushed childe see whether thou didst not neglect to breed him better whether thou wert not an Eli and thy reproofes gallesse when God was dishonoured and highly displeased thou grieuest for some dishonour See whether some popular breath had not dangerously puffed thee vp thou art reiected for thy sicknesse See whether thy surfetting were not so onely to be ended whether thou didst not abuse thy health and strength thou grieuest for thy pouerty it is an heauy triall bâ—t consiâ— r well whether thou didst not desperatly cause it whether thou weâ—t not an cuill an expensiue seruant before GOD called his goods out of thine hands whether thou didst not dishonour him with riches See whether thy possessions be too little or thy minde to great whether the misery of which thou complaiâ—est be in the estate or mind of a foolish and vnthankfull possessour whether if thou wouldst lessen thy desires thy riches would not bee great enough thou grieuest at thine imprisonment exile persecution and absence from holy assemblies See if thou didst not abuse thy liberâ—y disregard the peace of the Gospell wert not a negligent frequenter of the Church or a prophane and carelesse hearer search out thy sinne enquire out the cause Why art thou cast downe O my soule How haue I displeased God and prouoked him to strike me rest not till thou finde the cause deceine not thy selfe Many a man is miserably pâ—rplexed in minde â—nâ— by imputing his 〈…〉 â—rong caâ—feâ— addeth somâ—thing to the euill by labouring in vaine for helplesse remedies as it often befalleth a man with some paine in his sleepe â—â—ising from the â—neuen position of his body of which his phantasie presently frameth some externall anoyance which the troubled minde labo â—râ—th to cast off as if it were an external euil such are these supposed Ephialts of a disquiet heart vnder which wee often groane when the best way is to awake out of the sinne in which we sleepe so may wee finde cure with the discouery of our errours Search therefore into the bottome of the Ship for the sleeping Ionah which causeth the storme and iâ— thou sinde the cause in thy selfe â—now that he suffereth iustly what hee would not who sinneth not except he will 2 Consider whether the pretended occasion or cause be a sufficient reason why thou shouldst bee so deiected and disquiet Why art thou cast downe It was not for an Absolom it was not for the sicknesse of a loued Insant it was not for that in his banishment hee wanted the company of his deare friends but because hee was depriâ—ed for that time of the vse of the Tabernacle and the ontward exercise of Religion this Psalme sheweth first with what griefe hee was absent from holy assemblies God was present with him in exile but his sorrow was hee could not come to the Sanctuarie for that hee was sensible that externall meanes and exercises of Religion are like Iacobs lâ—dder whereby holy mindes climbe to heauen the face of God was seene through those types the Tabernacle sacrifices altars clensings and other rites as now more clearely in the word and holy Sacramâ—nts therfore good men loue the externall worship of God as his ordinances and Churches as his amiable Tabernacles and the places where his honour dwelleth so that how euer some with vaine opinion of holinesse some for pleasures some for profits are withdrawne it is the sharpest among the many sorrowes of the children of God if either some cloud of feare fill the Temple that they cannot enter or any prescription barre them from this house Secondly here appeare the things which aggrauate his sorrow that is an heauie remembrance of the happinesse he had when he went with the multitude and led them ouant and reioycing into the house of God a condition which cannot be wanted and remembred with patience and the opprobious taunts of his enemies who measuring Religion by externall conditions said Where is thy God Hence that sorrow it is a bitter triall to fâ—ele the insolency and heare the blasphemy of the adâ—ersary if any thing in the world would breake a good heart and disquiet a religious minde doubtlesse this would yet he reprehendeth himselfe for it by this question intimating that there is no iust cause of immoderate sorrow no not in the most heauie tryals If so iust a grâ—efe which onely the Saints of GOD could conceiue cannot iuâ—â—ifie excesse of sorrow what must wee thinke of theirs whose mindes like some crazie body or sore part are hurt and almost killed with euery light touch or their bitternesse of spirit whose mindes like disaffected pallats relish euery thing bitter who are presently drowned with griefe for those things which are not worth a teare from a sound braine nay perhaps duly examined were a most iust cause of reioycing How vniâ—stly do wee deale with a gracious Father when we are murmuring and querulous not onely without cause but when we haue great reason to praise him for that of which we complaine at last to put our mouthes in the dust and keepe silence since we caused that which grieueth vs. If the spirit of GOD should search for this fauls as Ierusalem with lights as the Idolatry of the Elders in Ezekiels vision he should finde a good Baruck crying Woc is me for the Lord hath added griefe to my sorrow I fainted in my sighing and I can finde no rest Because when the Lord would destroy hee looked for great things for himselfe Hee should finde the poore man in his
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
ioyntly cause it therefore is euen that disquiet which may seeme deriued from good occasions and causes euill if excessiue When once this Land beeing annoyed with Wolues there was a Law made for the destroying of them that euery conuicted and condemned Fellon should bee acquitted if according to sufficient baylâ— giuen hee could by a prefixed day bring in the heads of so many Wolues the execution heereof in short time caused that the Forrests and Woods had more Thieues then Wolues a more dangerous beast increasing vpon the Common-wealth in the destruction of the former So it often commeth to passe that while sorrow and disquiet of minde for sinnes doe at it were hunt other sinnes to death these Nymrods proue the greatest Tyrants the most fearefull sins of the soule extreme impatience hath no reason to iustifie it Lastly if there follow not a due end and profitable effects of our affliction and disquietnes iâ— lis euill the duo end and vse of afflictions are if wee are by them instructed to giue God honour in our patient bearing in our hope and experience of his graces sustaining vs if we doc enter into a more deepe and earnest consideration of our sinnes whereby wee are necessitated to humble our selues before him in true and heartie sorrow because wee haue displeased him call vpon him more zealously to reforme our Impatience and amend our liues whose prauitie secretly deriueth this fretting humour into our hearts the mercy of God so disposing that we might not perish by resting contented in sinne and as it were settling and feeding on our lees for want racking Dauid expresseth his disquietnesse by reason of his sinnes Thine arrowes sticke fast in me and thine hand presseth me sore there is no soundnesse in my flesh because of thine anger neither is there any rest in my bones because of my sinne for mine iniquities are gone ouer mine head as an heauie burden they are too heauie for mee I am troubled I am bowed downe greatly I goe mourning all the day long I will declare mine iniguity and will be sorry for my sinne And presently after Forsake me not ô Lord ô my God be not far from me c. It is an happy disquiet an happy impatience which hath such issue I may say of it as the woman of the most blessed Blessed is the wombe that bare thee Happy soule happy impatience which bringeth forth fruit full prayers happy man who cannot be quiet with sinne in his conscience happy is that best vnrest which will not suffer a man to perish by sleeping in sinne It was a great impatience in Iob when hee cursed the day of his birth when hee said the arrowes of the Almightie were in him when he desired that GOD would destroy him when hee durst expostulate with God and say that hee had set him as a marke so that he was a burden to himselfe yet you see he came to sweet resolutions 1. of confession I haue sinned what shall I doe vnto thee â thou preseruer of men 2. of confidence Though he slay me yet will I trust in him Againe I know that my Redeemer liueth 3. of humilitie I haue spoken that I vnderstood not I haue heard of thee by the eare but now mine eye seeth thee therefore I abhorre my selfe and repeat in dust and ashes Mosâ—s was so disquieted that hee said to the Lord Wherefore hast thou afflicted thy serâ—â—ns and wherefore haue I not found fauour in thy sight that thou laydest the burden of all this people upon meâ— Whâ—nce should I have flesh to giâ—â—â—unto all this people for they weepe vnto me saying Giue vs flesh that wee may eate I am not able to beaâ—â— all this people alone because it is too heauy for meet And if thou deâ—le thus with mee kill me I pray thee â—â—t of hand if I haue found faâ—â—ur in thy sight and let me not see my wretchednesse Thus they prâ—â—oked his Spirit so that he spake vnadâ—isedly with his lips And so great was this impatience that for it God suffored him not to goe into the Land of Canaan It is true but giuâ— mee that adâ—â—sâ—◠〈…〉 man who could with patience haue borne the heart-breaking cryes of one or a few famished infants for bread How much more grieuous was it for one Moses to consider so many thousand bellies vnacquainted with any rheâ—oricke so many important moâ—thes calling vpon him for meate yet hee failed not to cry vnto the Lord for helpe and though with much testimony of humane frailtie shewing what we are of our selues yet he prayed â—â—remie recordeth his â—wne infirmitie when iâ— bitternesse of spirit hee said Why is my paine perpetuall and my wound incurable which refuseth to be healed wilt thou be altogether vnto me as a liar and as waters that fatle And again O Lord thou hast deceiued me and I was deceiued I am in derision daily euery one mocketh me TheÌ„ I said I wil not make mention of him nor speake any more in his Name Albeit his impatience was more for that the Word of God became a reproch to the wicked then for that they afflicted him in his person yet he she weth how infirme he was and yet in the same place a blessed issue he resolueth better he was wearie of forbearing But if on the contrary we grow worse and worse the more wee are afflicted then our impatience is euill If wee say in the ruiâ—es of our families The brickes are fallen downe but wee will build with hewen stones the Sycomores are cut downe but wee will change them into Cedars If wee grow insolent and turne not vnto him that smiteth vs neither with all our disquietnesse seeke the Lord of hostes if when he consumeth vs wee receiue not correction if the more wee are smitten we fall away the more if wee thinke of our sinnes as that Orator of the burning of the Capitol at Rome that that fire was by the especiall prouidence of God not to abolish that terestriall Mansion of Iupiter but to require another more stately and magnificent as if by how much greater Gods iudgements were by so much men ought to sinne more diligently if our impatience hatch any monsters in the mind and resolutions if it send out words tending to Gods dishonour expressing vnbeliefe malicious apostacie the least hereof is carefully to be auoided as a great failing in our duties who ought patiently to receiue correction as sonnes to whom God â—ffereth himselfe as a most gracious Father the greatest as dangerous presumptions prognostickes of a reprobate minde Iob's wife fell vpon his hazard Doest thou still reteine thine integritie Curse God and die Such are often times the words and actions of the afflicted wicked that as Iehâ—rams messengers they expresse the apostacie of their master Behold this euill is of the Lord what should I waite for the Lord any longer Such was Sauls resolution
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
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