and quiet and a conscience euill and diâ—quiet The first is when the spirit of God testifieth to a mans soule that hee is the Sonne of GOD in which assurance it restâ—th and such a man hath peace towards God The second is when God doâ—h exercise a man with sundry feaâ—es to cause him more zealously to call vpon him the third is when a man sleepeth in so deepe a security that hâ—e hath no sense of his owne misery The last is when affrighted at the sense and memory of his sinne a man can resâ—lue of nothing but to dispaire 2 There are in the regenerate such remainds of the old man that their consciences doe sometimes sleepe like Ionas in the storme so hard it is absolutely to put off the man and cease to be what wee were borne but that rest causeth their further vnrest and disquiet of minde to awaken them 3 As we haue in this life no absolute freedome from sinne so no absolute immunity from disquiet of mind which though it be the Caananite left to exercise vs in a continuall and carefull watch against sinne and therefore the Psalmist here speaketh as it were to one within him like a man consisting of two opposite parts one casting downe and the other raising vp and comforting yet wee haue such assurance of the death of sinne faith in Iesus and the dayly decaying of Sathans Kingdome by the power of Gods holy Spirit dwelling in vs such peace of conscience and â—oy of the holy Ghost as that we are not vtterly ouercome of sorrowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee are perplexed doubting but not despairing 4 The more the soule is freed from sinne the more it feeleth in it selfe the life of Iesus the more assured quiet and peace it hath and therefore is the lesse subiect to those spirituall tyrants which vexe and torment the soule Sinne is euer to be auoyded but the assaults and charges of sinne are to bee receiued diuersly some by flying some by resisting by flying when the serpents presence is infectious when thinking encreaseth the incentiue as in luxurie and wantonnesse and the like therefore hee commeth with his Heâ— fuge nate Dei Flee fornication Flee from the lusts of youth It is a serpent there is no surer way then flight wee must Parthian-like fight flying So hee saith of couetousnesse â— man of GOD she these thinges because the more we lookâ— vpon the world the more wee are â—nâ—mouâ—â—d Sometimes wee must resâ—t when Satâ—an commeth vpon vs with his scarâ—e crowes or wher continuall meditation discoâ—ereth the sinâ—e and breakreth the power of it so in sorrow â—nd impatience wee shall ouâ—â—â—ome if wee wisely and valiantly resist the 〈◊〉 by meditating on all the circumstances causes and effects thereof till by finding our errour wee findâ— cure These things layed down it appeareth farther that to the attaining that quiet which is the health of a sound minde we must deale with the part affected which is the soule foure things may perswade vs to an especiall care hereof First the worth and excellency of the soule which besides it being eternall and incorruptible is so diuine that it was created to the most holy image of God in sanctity and righteousnesse endued with that admirable light of reason that it is not onely apprehensiue of the creatures but of it selfe and some knowledge of the Creatour of it selfe by the booke of Scripture and the booke of grace wherein he hath reuealed himselfe Augustine vpon this Pfalme expostulateth after this manner What shall I doc to finde my God I will consider the earth the earth was made there is great beauty of the earth but it had a maker Great are the wonders of seedes and things which bring forth but all these haue a Creator I see the vastnesse of the broad sea I am amazed I admire I seeke for the Author I see the heauens the beauty of the starres I wonder at the sunnes brightnesse seruing to our dayly labour the Moone comforting the vnked shades of night these things are wonderfull and to be praised these things I doe admire and praise but I long for him who made all these I came to my selfe I search what I am who enquire after such things I finde I haue a boâ—y and a soule one to bee goâ—â—â—ned one to gouâ—â—ne my body to serue my soule to rule I â—iscerne my soule is something better then my body I perceiue that which eâ—quiâ—eth after these things is not my body but my soule and vâ—t the things which I haue behold on euery side I know I see them through my body I praised the earth I know it by mine eyes I praised the sea I knew it by mine eyes the Heauen the Sunne the Moone I knew them by mine eyes these are windowes of the minde there is one with in who seeth through them when hee by some other thought is absent they are open in vaine My GOD which made al these things which I see with mine eyes is not to be found with these eyes something the minde â—pprehendeth of it selfe whether it be that which it â—â—rceiueth not through the eiâ—s as it doâ—h colour and light nor through the caâ—e as sounds there is somthing within which is neither colour nor sound Let any tell me what colour wisedome hath yet it is within it is beautifull iâ— is commended and when these eyes are shut or in darknesse the soule enioyed the light thereof hee conâ—lâ—deth therefore It seeth it selfe by it selfe as it knoweth it selfe it seeth it selfe it requireth not the helpe of the bodies eyes to see it selfe yea rather it withdraweth it selfe from it selfe that it might see it selfe in it selfe it recedeth from all the senses of the body as it were obsâ—â—â—perous distractiue but is Goâ— any such thing as the soule truely wee cannot see GOD but with the soule yet hee cannot be seene as the soule And a little after he saith Therefore seeking God in things visible and bodily and not finding him seeking his substance in my selfe I finde hee is something aboue my soule that I may therefore apprehend him by my vnderstanding I meditated on these things when should my soule come neere that which is aboue my soule except my soule should ascend aboue it selfe What are these things which are seene with the eyes how beautifnll are they These are not seene without the soule how much more excellent is the soule then these Yet neither is the soule satisfied with the contemplation of these nor of it selfe send it to the earth sea ayre heauens busie it vpon the reflexes of it selfe it will not rest here it must come to a glorious Creatour of all these then as those holy beasts in Ezekiels vision when there was a voyce as the voyce of the Almighty in the firmament aboue them it standeth still and letteth fall the wings Since then the life and felicity of man is
in knowing God and in him and by him those infinite good things which he hath communicated to man these onely the eye of the soule can sâ—e it importeth vs to care for this soule about all that which GOD hath giuen vs with it The bodily eyes which perceiue onely things mortall corruptible fraile or changeable are of such excellent vse that if we wanted them wee would giue all wee haue for them If Iesus should now come by the blinde man would not his petition be that of Bartimeus Lord that I may receiue my sight How much more pretious is the soules eye Which of vs had not rather dye many deathes then be metamorphozed into the shape of some beast though wee might still retaine an humane minde how much more had we â—ather suffer then be depriued of reason and vnderstanding haue the soule of a beast in an humane shape Therefore because God hath made man of parts so different of a soule a spirituall and heauenly substance of a body of earth to serue all our conditions and estates neither all soule because our first part is to deale with earthly things nor all body because though wee liue and are lashed for the present about earthly affaires yet we must liue a life spirituall heauenly and free from necessities cares and negotiations Therefore we must now care for our soules and not be like those who as if they were all body all earth and no soule liue out of themselues all their thoughts words and actions are for the body and things temporall as foode rayment riches possessions titles of honour pleasures and the like but as if the soule were some Idea and dreame of a Phylosopher nothing or nothing worth they seldome if euer thinke of it the reason is because for the most part men are either ouercome captiuated of their owne affections so that they onely serue them or are so lazie and stupid that they know not whether they haue a soule or no they cannot looke vp for the most excellent light most offendeth tender eies this maketh those frequent confluences of people to any idle spectacle if it be but to see tripudiantem Simiam a dancing Ape or the like they forget themselues runne in and admire it but for so admirable and excellent a part of themselues as is the soule they haue neyther time to consider nor delight to heare of it What madnesse is it to neglect that for any possession without which wee cannot truely possesse any thing What should a man gaine to get all the world with the losse of the soule without which hee possesseth nothing Thou foole this night thy soule shall bee required of thee then whose shall those things bee which thou hast prouided What exchange shall hee giue for a soule who would redeeme it lost Can these acquests for which the whole world sweateth cause or quiet the soule There is nothing of the world worth this little part of heauen Vnhappie therefore and desperate is the neglect of it if our estate bee impayring wee consult with our friendes if our possession bee in hazard through some cracke in our title we solicite the Lawyer if our bodies the Physician if our soules we will not so much as aduise with our selues alas if the soule be neglected what is the externall man The strong is like blinde Samson puissant to his owne destruction the rich like the Isis-bearing Asle the worldly-wise like the deuill subtill but not innocent the honourable like those images carried in Precession and after their liues holiday cast by into some mustie corner of a dark rood-loft the beautifull but pleasing mischiefs like curious spring-flowers of excellent colours but noysome smells Strength riches wisedome honour and beauty are principally in the soule which like the Kings daughter must be all glorious within the beauty of the soule is a diuine and vndecaying beauty not subiect to time and age wormes and corruption and if God hath expressed such excellencie which is but a reflex of the beames of his incomprehensible glory on the creature in a corruptible body what is that yet vnseene excellencie and beauty of the soule If Moses face yet subiect to corruption was so glorious when hee had talked with God that it must be vayled what shall bee the countenance of a glorified body conformed to the image of Christ and by that thinke what manner of creature the soule shall be when the face of God shall shine vpon it without these cloudes of mortality interposed when we shall be more then restored to that excellency of our first being If thou vnderstandest not this know that the most excellent beauties of the world are seene by light without which they are not and to see spirituall excellencie holinesse and purenesse of heart is the light without which thou canst neither see God bee sensible of goodnesse nor know thy selfe this is like the Sunns brightnes which cannot be helped with any baser light therfore be holy be pure and thou shalt see what excellencie there is in vertue what vertue in the soule Lord how curiously doe men order their gestures of body how doe they bring their words to the file before they haue admittance to the tongue how do they examine their countenance the least errour of their garment is seene and rectified but as if the soule were lesse obserued of the all-seeing God then their lineaments of men here they are precisely curious there negligent and stupid loue thy soule and thou wilt be iealous of it thou wilt bee looking what it wanteth thou wilt confer with it and cheeâ—e it vp as the Kingly Prophet here Why art thou cast downe 2 The second reason to perswade vs hereto is because the cuill here to bee cured is a sicknâ—sse of the soule whether wâ—â— speake of the affection vnder which the Prophet groaned true sorrow like a daring enemie maâ—cheth towards the heart the soules imperiall seat the body is not pained without the suffering of the soule Some indeede can faigne and set off their gâ—iefes with words as if they meant their sale like those counterset Vagrants who lance and sâ—arifie sound parts and make them sores to gaine compassion the talkatiue can tell you sad Tragedies In exiguo Pergama tota mero Of martyrdom in his cups sorrowes in his wine light cares are full of tongues but as here abyssus abyssum depth of griefe called for a depth of talke a Soliloquie It is vsuall in great sorrowes their deepest sources runne stilly and wee talke inwardly our soule to it selfe within it selfe There is an hypocriticall repentance also coloured with faire complexion of religious sorrow which looketh like Iezabel out of her windowes to make loue to the vulgar there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if it be not in the soule it is no penitent griefe there may bee an elegiacall tongue where the heart is no more affected
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
relieue and comfort it neither let any man thinke this practise concerneth him not hee that hath not sorrow should haue because hee hath sinnes to repent You humane Parrats whose eares haue runne out into tongues whose braines labour with a dangerous flux leaue your much vselesse talke and learne a godly Soliloquie it is more requisite you should enforme your owne soules then tire others eares You prophane and lasciuions speakers learne to talke chastly in your hearts and your tongues shall not so offend God and good eares You punctuall Orators know that the sure rule Recté et benê loquendi is the word of God which biddeth you Commune with your owne hearts You powerfull Oracles whose deep senses testifie a watchfull conference with your sweet friends your learned Authors who can eftsoone make as Paul his Faelix your happy Auditors tremble who can with patheticall discourses pull vp the double slâ—ces of their soules for teares sometimes of ioy sometimes of sorrow giue mee leaue to remember you if you speake not to your owne soules what you speake to others eares if you haue not let downe into your bowels that rowle of Gods word whose contents you deliuer to the people your curious lines shall nothing profit you your labour shall bee to build an Arke for others not your selues you shall be as that wise man said of the Phylosophers Schoole like a well sounding Harpe which heareth not it selfe You externall men who in your obseruance to others liue so much out of your selues as that you must speake their thoughts act their inuentions goe with paces and as if their fauour animated you you breathed their breath as if you had no soule or that you haue a vassall to the world where your desires haue placed your heauen you neuer looke home come hither see the excellencie of the soule which can euery moment bring you into the presence of the King of Kings you that are in loue with your stately Piles come see this liuing Temple of the Lord you that are enamoured of pleasures seeke them in your soules these only as Iaakob said of his Asher shall giue pleasures of a King Laughter is a pleasure for a foole delights and sinnes are pleasures for Sathans slaues riches are pleasant to vnhappiest vassals but heere onely are those pleasures which none but they enioy who are admitted into the glorious freedome of the Sonnes of God who are Kings and a royall Priesthood You that would be rich be assured it is not laying house to house and land to land it is not extending your Fathers bounds by the purchase of the next Tenements for how miserably poore is a couetous man but heere are true riches heere is that better part which shall neuer bee taken away heere is the vnvaluable treasure of knowledge vertue faith heere God manifesteth the riches of his grace and mercy here hee layeth vp the assurance of our eternall inheritance and the seales of our redemption You heartlesse worldlings and outsides of men consider and vnderstand that the vaine Idoll which you adore doth euer finally torment and crucifie those who doe most zealously worship it Ambition is an Hamans Gibbet how high soeuer it is a torment to the proud Auarice a Iaels tent-nayle to fasten the rich man to the earth Gluttonie and Ehud which vnder pretence of secret messages striketh into the bowels Wine a Serpent which biteth as it pleaseth Lust an vncleane and lightlesse fire through whose Moloch-flames blind libertines ambitious of their owne destruction are sacrificed to the Deuill Surely her house tendeth to death and her paths vnto the dead All sins to which so many sacrifice their thoughts and times are like Egyptian taske-masters adding stripes to heauie burdens and their wages is death I neede not say more then this With how many cares feares griefes vnrests and perplexities doth the world or sinne racke the braines presse and wring the very heart of a man that hee may serue them All this while how happily doth that man liuâ— who enioyeth and conferreth daily with GOD in a contented soule What madnesse is it then to seeke that happines abroad which is only to be found at home to looke for that in others which is onely to bee found and enioyed in our selues There is more sound content in one houres wise and holy enioying a mans owne soule then in an ages succesfull pursuit of the ambitious mans deluding dreames The world fauoureth mee not only let GOD assure my soule of his fauour This one thing haue I desired of the Lord only let him say to my soule I am thy salâ—ation it shall be a sanctuarie to me against all sorrowes Why art thou cast downe c IN the third place wee are to consider the disaffection which is the matter of this reprehension and this is necessary to bee handled that the pensiue minde may be helped for how can we cure except we acquaint vs with the passions of the sicke This maladie is not simply one but double that is dejection and disquietnesse the effects of immoderate sorrow and care they seeme extreame and contrarie fits the first a dull and heauie stupidity a kind of hopelesse apoplexie of the minde yeelding it selfe to the requests of despaire as if there were no hope no helpe The second is a restlesse selfe-vexing impatience as if the minde could helpe it selfe without God There is no estate without some complaint discontent cannot be confined with any limits but the fruition of the chiefe good therefore it reigneth ouer all that haue lost their interest therein till they doe eyther actually or in firme hope re-obtaine it There hath an vniuersal distemper for mans sake infected the world and euery creature groaneth with vs also and trauaileth in paine together vntâ— this present and not only the creature but we also which haue receiued the first fruites of the Spirit euen we doe sigh in our selues waiting for the adoption the redemption of our bodie Meane time the soule of man is exercised like Israel in the way to the holy Land with continuall disturbances that wee may know that in this life is not our rest for as Moses told them in the wildernesse we are not as yet come to the rest and to the inheritance which the Lord will giue vs therefore the mind can not bee absolutely contented it is satisfied with nothing lest it being satisfied with this nothing which it loueth should rest and settle heere and so not aspiring to better bee depriued of the best object of desire in which is happinesse so compleate and full as that out of it there is nothing happy or good whence it commeth to passe that all that can desire or wish doe naturally wish and desire some other estate then that they haue all present desire being but a continued motion to that which is finally desired and therefore there can bee in this life no absolute content
this manner We know saith he there is no way to auoide the common condition of all men which is calamitous wee are now good and bad within one house whateuer how befalleth wee share and suffer alike till in the end of this mortall life wee be diuided into seuerall lodgings of life or death Yet saith he we are not equall with you though wee suffer the same things for since in the sense of griefe consisteth all that which punisheth it is manfest that he partaketh not of thy punishmen whom thou feest not grieuing equally with thee The mind of an holy man is erect and steadfast euen amongst the ruines of a perishing world patience is euer cheerefull and that mind euer secure in God hee neuer deceiueth trust in whom wee hope When the Psalmist out of a learned experience hauing discoursed of the estate of the wicked and the holy sendeth vs to the issue of the good mans trials Marks the vpright man and behold the iust for the end of that man is peace The quiet fruits of righteousnesse are later liker the blossom and fruits of Aarons drie rod when it seemeth there is no hope yet they are sure and excellent Fourthly because they that are begotten againe to this liuely hope being kept by the power of GOD through faith to saluation are euer assured of a better life to come an inheritance incorruptible vndefiled and immarcessible reserued in heauen for them a crowne of glory And howreuer fierce he seemeth wee shall as Dauid from the subdued King of Ammon take our Crownes from the enemies head for the mischiefe which hee inuenteth against vs to make vs suffer shall adde to our glorie In this confidence wee stand as it were on Nebo to view thâ— holy Land the promised rest If in this life onely we had hope then were wee of all men most miserable That man indeed mourneth and complaineth if any aduersity befall him here who can hope for nothing good in the life to come who hath reposed all his hope and comfort here and looketh for nothing but torments so soone as hee goeth hence If a man did constantly beleeue hee should come safely home there to find and enioy an eternall quiet the hoped fruites of his trauaile could any vneuennesse of the way deterre or diuert him Ionathan and his Armourbearer stood not vpon the difficultie of the passage they climed vp Bâ—zez and Seneh vpon their hands and vpon their feet because they hoped for a glorious victorie The way to honour is through danger the way to life through death the way to heauen through afflictions It is extreme childishnesse to bee discouraged for the way where the end hath assured comfort Adde to this they liue not to the World but to God and already haue their conuersation in heauen so that their soules being as it were Gods domesticks euer in his gracious presence hearing him contemplating or speaking to him they are aboue the stormes of humane calamities though they are sensible of them according to their outward man yet their better parâ—is so much aboue them so ready in euery appearance of difficulties to flye vnder the shadow of Gods wing there to be sheltered thence to fetch comfort that they not only haue a blessed accesse through faith vnto his Grace wherein they stand and reioyce vnder the hope of the glorie of God but they reioyce in tribulation and therefore thus they reckon whatsoeuer affliction befalleth vs here it findeth vs vpon the way foâ— whilest we remaine in the bodie wee are absent from the Lord and therefore like theeues and robbers stormes and dangerous passages or whateuer els maketh a iourney tedious and vnpleasing it maketh vs loue home the better the worse the way is the more we desire to bee at the end of it Thus they ouercome the infirmitie of the body by the strength of the mind so confident are they that when they haue been racked they would not bee deliuered that they might receiue a better resurrection If it be obiected that the most faithfull haue their trials and doe often expresse great sorrow and disquiet of mind we must know that we are already partakers of the promised rest in firme hope we are there in desire these wee haue already cast out as the anchors of our soule therefore as wee say of a ship riding at anchor she hath hold on the earth though yet she ceele heaue and set and those anchors hold her from bestrauning and running aground euen against the windes floods and angry billowes So against the temptations of this our pilgrimage out hope is grounded on that heauenly Ierusalem which causeth that we are not split and bilged vpon the rockes like the needle in the Compasse so mooueth our hope it is euer shaking yet it ceaseth not till by its vnrest it returne to the same point If it be vrged that we are yet fraile and full of euill which may make our hopes decline we say with Bernard There are three things in which all our hope consisteth First his loue which adopted vs he who for his owne loue without any desert of ours euen when wee were enemies reconciled vs and adopted vs sonnes will not now cast vs away whom he hath made better though not yet perfect Secondly the truth of his promise though all the world deceiue vs and we deceiue our selues God cannot but bee veritable in his Word we haue generall promises and in our consciences the particular testimony of his holy Spirit assuring vs that we are the children of God and therefore neither life nor death can separate vs from his loue Thirdly his power to performe if it were in man our hopes were fixed how vnhappy were our condition Man often faileth and when he hath a will he wanteth power Am I God to kill and giue life said the King of Israel God onely can doe all he will and will doe all hee hath promised Vpon this ground the Apostle comforteth the Churches when hauing praised the Lord for that liuely hope to which they were begotten againe hee saith they were kept by the power of God through faith vnto saluation Lastly we must consider that there is none other comfort in afflictions but hope of deliuerie out of them or sure pâ—eseruatiues against them neither true hope or preseruation but in God Therefore the Scriptures do distinguish betwixt true and false hopes magnifying the one and shewing the true vnhappinesse of the other Cursed bee the man that trusteth in man and mâ—keth flesh his arme and withdraweth his heart from the Lord for hee shal be like the heath in the wildernesse and shall not see when any good commeth Blessed bee the man that trusteth in the Lord and whose hope the Lord is for he shalâ—be like a tree that is planted by the water which spreadeth out his rootes 〈◊〉 the
tender-eyed and cannot look beyond things present those impatient Esan's who for their present supplies make so base an estimate What profit shall this birth-right doâ— to me haue not hope whose proper obiect is future Lastly it must be possible it standeth on the reueiled will of God to whom all things are possible which he will doe by which not by humane reason this possibilitie is to be valued Abraham beleeued against hope vnder hope against hope if wee respect the reason of man wherein there appeared no argument but all things contrary to that he hoped but vnder hope in respect of Gods all-sufficiency because hee was fully assured that he which had promised was able to doe it Such is our hope that except it take wing and mount aboue our senses it shall euer bee carnall and fraile It is true that which is impossible to man may be and is sometimes an obiect of true hope because it is possible with God but that which is impossible with God can neuer be apprehended by any sound hope how possible soeuer it seeme to a deceiued man Hence it appeareth that the hope which expecteth Gods conniuence in point of iustice his iniustice in the obstinate sinners impunitie is wicked and desperate when the wicked will blesse himselfe in his rebellion and thinke by crying Lord Lord howeuer he will enioy the pleasures of sinne for a season yet to find mercy when the adulterer oppressour drunkard or malicious man shall continue in their sinne and yet pray in hope when theeues or deceiuers keepe another mans goods in their hands and will not Zache like restore or at least so much as they can but if they can giue an holocaust of a rapine and couer the Altar with teares if with vndoing and depopulating whole Lordships they build a poore Almes-house and can but pray God to forgiue them that sinne which they committed by fraud and rapine and in tend still to commit by retaining those goods and possessions making the very bread which they pulled out of Orphans mouthes serue their pride and Iusts do not these men when they say Lord bee mereifull in effect desire God to be vnâ—ust Do they not pray him to winke at their sinnes Such men would faine bee saued but being wicked faine goe to heauen but not â—â—ore they would driue God to impossibilities but because hee cannot be vniust therefore it is impossible for such men to haue any comfort or sound hope To shut vp this point then hope not vnworthily nor for things vnworthy What are present honours to the future What riches fields houses to heauen and heauenly things Because wee repose not our hopes on a right ground God often taketh away that we trust in and withholdeth that which would truely comfort vs. How iniurious are we to our soules when wee set our hopes Egypâ—ian taskes workes of seruitude when desiring it should â—â—ie cheerefully into the presence of God we yet either impe its wings with bastard feathers trusting in others or our selues or load its Angell quilles with dirt hoping for triples or impious impossibilities When God made this affection to sustaine the drooping soule to fetch tastes of the heauenly Paradise-fruites by such madnesse they come home like Salomons That shish merchants with A pes and Peacockes among their precious lading This mans hope is for fauour anothers for full barnes anothers for prosperous flocks anothers for some maintenance for pride and lust anothers for food and raiment Iacobs words without Iacobs meaning giue him but that poore obiect of his ambition hee careth for no more Are these the hopes which can relieue a distressed soule Shall Cain's Henoch or Iubals Organs comfort where there is no hope of Heauen Howeuer the present world say I will not purchase hope with a price a graine of pleasure is better then any spirituall Iewell yet the wise Merchant sold all to buy that of which this hope gaue him intelligence because he found the worth of it there is no comfort without it no miserie with it Lastly we must examine our hopes by its effects and adiuncts the effects are many It giueth a man the true ground of Religion by teaching him to thinke more humbly of his owne works and not to depend vpon himselfe This is the cause why God doth sometimes giue trials Wee receiued the sentence of death in our selues because wee should not trust in our selues but in God which raiseth the dead It will bee a perpetuall comfort euen in afflictions which he beareth not only patiently but with ioy and reioycing because he hopeth assuredly through the merits of Christ Iesus that after hee hath glorified God in his sufferings he shal bee glorified in the Kingdome of God and that as his sufferings abound so also his consolation shall abound by Christ The adiuncts of hope are many 1. Preparation and alacritie of mind lest any thing should hinder vs in that we hope for Hope keepeth vs with our loynes girt like Eliah before the storme therefore the Apostle saith Let vs also seeing we are compassed with so great a cloud of witnesses cast away euery thing that presseth downe Let vs run with patience the race that is set before vs. He that hath a firme hope shall so prepare for it that if need require hee shall part with â—hings pleasing and necessatie so Abraham parted from his natiue soile to the Disciples as the necessities of those times required sold and gaue away as Alexander all his goods and houshold vtensils because he was confident of supply in the spoile of Darius If a man haue this hope hee can forgoe whatsoeuer hindreth it and if neede bee hee can lessen his mind pull in the â—ailes of that opinion of vaine reputation which dangerously greatneth many minds and when â—ee is become poore and indigent thinke any estate good enough in which hee hath a firme hope of a better life 2. An holy life is an adâ—â—nct as certaine a Bee sobâ—r and trust perfectly on the grâ—â—â— that is brought vnto 〈◊〉 saith Saint Peter euery man that hath this hope in him pargeth himselfe as he is pâ—re It is a dangerous hope which the wicked haue either resolue to bee holy or be assured whateuer hope thou conceiuest it is deâ—â—ifull and damnable True hope like Aarons Miter beareth this golden inscription fastned to it with that â—itta â—yacinâ—hina the blood of Iesus â—olâ—nesse to the Lord. 3. Another adiunct of sound hope is constancy for the Spirit of God will still follow it with fresh vigour and secretly dictate ioyfull things to the soule so that is shal be like a watred garden trust or hope perfectly or to the end for that is the perfection of hope if hopes bee fleeting and wauering they are weake but if they once faile they were neuer sound they must bee therefore certain and permanent Wee shall bee holy and vnblameable if
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