It cannot bee that the sonne of these teaâ—es should perish Ambrose hath a reason sâ—ruing thereto The â—se of sorrow remoueth the abounding of the crime and delight of the errour so that while wee grieue for sinnes committed we preuent the committing of them those teares which wee shead for sinne are a kinde of eye-salue to the soule and barre to sinne ioyes dilate the heart and set open its passages to the enemy sorrow restraineth and locketh vp where a thousand warnings are like so many letters written in the dust neglected forgotten we cannot easily forget that for which wee haue heartily grieued sorrow writeth in marble Griefe and loue do mutually exclude each other from the same subiect and respect Who loueth that which onely grieueth him We must then sorrow for our sinnes that we may not lone them for they haue no power to hurt but where they are loued There can bee no sound cure as you haue heard without searching nor true searching without smart security telleth vs wee are surely good because prosperous Because I am guiltlesse surely his wrath shall turne from mee therefore we looke not after our sins it is the afflicted minde which findeth out the euill griefe is quick-sighted it looketh into the earth and findeth the theft it spieth faults very remote and long past it is a sure remembrancer it â—xcludâ—th that leâ—ity which choaketh euery good intent and like a cruell Ammoâ—ite rippeth vp the soules wombe to make her best conceptions her fairest purposes aborâ—iue it is an importunate soliciter for helpe it thinketh all hopes and endeuours slow-paced and lame till the remedie bee come it healeth the heart by breaking it and so maketh it an acceptable sacrifice to God A contrite and a broken heart ô God thou wilt not despise Where wee may obserue that not onely a simple griefe is required for contrition importeth association wherein the sinner grieueth much and for many adjuncts of sinne together which do not lightly affect but breake the heart it is like some close-mouthed vessell filled with the venome of sinne it most bee broken that euery rellish or delight in sinne may bee let out which can onely be by a sharpe and intense sorrow sinne caused sorrow sorrow must kill sinne Goliahs sword must cut off his owne head Yet euen in sorrow for sinne there must bee a moderation lest beeing excessiue it proue dangerous Paul would not haue the penitent Corinthian swallowed vp of sorrow In true repentance we sorrow for sin with firme purpose to amend which purpose necessarily presupposeth an hope of pardon that hope cannot but raise the mindâ— to much cheerfulnâ—ssâ— Where then there is a mind vtterly and constantly dejected there is despaire a worldly and excessiue sorrow therefore no faithfull repentance which though it be very much and with true griefe for that wee cannot vndoe the euill which wee haue done yet being it is a true hate of sinne committed or to bee committed with desire to satisfie and to please GOD it cannot bee without some comfort True it is the penitent man may be without present sense of comfort as without present feeling of faith yet as that then hidden faith is not extinct but couered during the tryall so neither is our ioy which euer accompanieth it Yea in the very act of sorrow for sinne the faithfull man hath comfort that griefe being an vnion of things in themselues differing a sorrow with ioy neither doth that ioy diminish the griefe as it proceedeth out of dislike of sinne but as it is an abounding passion As a true griefe followeth the delight in sin so a true ioy that griefe Griefe is conceiued of things that befall vs vnwilling that is which now in our repentance wee would had neuer beene as in sinne there are two things delight in which sinne is bâ—gunne consent in which it is perfected by actions so arâ— there opposite to these two things in repentance griefe for the act and complacence which was in the conception of that sinne and a delight in that griefe wherein wee reioyce the more the more we are sorrie for the euill wee haue done because thereby wee are more assured of pardon knowing it is grace which maketh vs sensible of finnes and sense and smart make vs desire and seeke remedie which is a great part of the cure and wee doubt not but hee who hath begun to heale vs in giuing a new will will perfect his owne worke so that wee shall not will in vaine So then he saith Why art thou cast downe not Why art thou sorrowfull Godly sorrow not onely eateth vp all other sorrow as Moses Serpent did the Serpents of the Inchanters but euen it selfe because it beginneth true ioy and in that ioy it endeth There must be sorrow that there may be comfort but weighed with that same statera Sanctuarij the golden meane for though there be with repentance an action of the mind against it selfe to deject iudge condemne and correct it selfe without which there is no rising to comfort because if we beleeue not the truth what-euer we thinke or beleeue our comfort is false if we doe beleeue the truth then we beleeue that God is most iust and therefore although in his boundlesse goodnesse he will waite that he may bee gracious vnto vs yet he cannot be so remisse at to approue our sinnes by an absolute discharging vs and proclaiming forgiuenes to our consciences before wee acknowledge and repent vs of them yet the soule must not cast it selfe downe to despaire of mercie for as in Grace that cannot be too little to saue which is gratum faciens which setteth vs in the fauour of God so neither is griefe in contrition little if it bee true or true if too much There cannot be too great a griefe for sinne if it bee with faithfull repentance which cannot subsist with despaire because despaire casteth downe the soule but exalteth sinne that very distrust of Gods mercie being a fearefull sin for that it questioneth his goodnesse and by despaire of better holdeth a man still in euill but repentant sorrow casteth downe sinne and lifteth vp and comforteth the mind there beeing ioy in and for that sorrow as a man wounded with the lancet smarteth and therefore is grieued but yet reioyceth to see that corruption come away which hee knew must else haue killed him In respect then of the true hate we owe to sinne sorrow cannot bee too much in respect of our frailetie we being as much subiect to despaire as presumption it must be moderated lest we be swallowed vp of it and in auoiding one extreame foolishly perish in the other Vniust anger is an apparent mischiefe enuie is the hearts canker malice is a noonetide-Deuill iealousie the soules wild-fire feare weakneth the hands and strangely tyraÌ„nizeth ouer its subiects beating them with shaddowes making them dye for feare of dying Hopes haue their
vpon our selues we shall neuer haue a found hope and therefore neuer be quiet within our selues except a man leaue himselfe he can neuer aspire to that which is aboue himselfe in himselfe hee hath a thousand arguments of despaire none of hope and at the best hee is full of inconstancy and change 4. Learne meekenes and humilities Remembring mine affliction and my miserie the wormewood and the gall my soule hath them stil in remembrance and is humbled in me this I call to my mind therefore I haue hope The rich man trusted in his increase and said This will I doe I will pull downe my barnes and build greater and I will say to my soule Thou hast much goods laid vp for many yeeres take thine ease But he was deceiued in that hope the surest way is to learne meeknesse and lowlines of Christ for so wee shall find rest for our soules the rest we hope for the hope we rest in 5. Labor for the peace and testimony of a good conscience by submitting thy self to the gouernmeÌ„t of his holy spirit a careful and constant abandoning those fins which by a strict examination thou findest most reigning in thee for the kingdome of God is in rightcousnesse peace and ioy of the holy Ghost the ground is layed downe Rom. 5. 1 2. and S. Iohn saith If our bea rt condemne vs not then haue wee boldnesse toward God But there is no peace to the wicked nor any true hope but in the death of sinne by the Spirit of Iesus working newnesse of life and giuing witnesse to our spirits that wee are his In the multitude of my thoughts in mine be art thy comforts haue reâ—oyced my soule saith the Psalmist But how should he bee comforted who hath no hope or hope in God whose conscience flyeth him â—asâ—a seueâ—â— reuenger Be not deceiued it is not an easie thing to hope in God the cries of a guilty conscienâ—o will easily preuaile against thy vaine hopes 6. Loue God delight in him and his lawes learne to liue to him that which wee loue and doe not yet enioy wee hope for Lone suffereth all things it beleeneth all things it hopeth all things it endureth all things Hereby is loue perfect in vs that wee should haue boldnesse in the day of iudgement There is xo feare in loue but perfect loue casteth out feare Faith must giue thee an assâ—red interest in God or thou canst neuer delight in him The best things delight vs not except they be some waies ours the euill man who delighteth in wickednesse cannot delight in God nor his lawes but like aguish palats all things euen the best distaste them so rellisheth he as his hart is affected to those who loue God his commandements are not grituous Nay saith the Psalmist vnlesse thy lawes had bin my delight I should haue perished in mine affliction Againe hee saith Delight thy selfe in the Lord and hee shall giue thee thine hearts desire He saith not Loue nothing delight in nothing God forbid if yee should loue nothing yee should bee dull dead loathsome miserable Loue and delight but not in the world not in sin if any man loue the world the loue of God is not in him but in him whose loue shall make thee happy and giue thee firme hope against all miserie Thou must loue him without measure because he hath loued thee infinitely this loue of God is an infallible argument that God loâ—eth thee for no man can loue him first which is the most blessed possession It giueth health to the sicke light to the blinde pardon to sinners life to the dead ioy to the sad heauen to the earthly hope to the disconsolate assurance to the fearefull it is the fountaine of blessednesse it is that sweet and vnspeakeable goodnesse of God which disuested Satan of his possession in vs and of enemies made vs the sonnes of God it is that soueraigne and diuine antidote which turneth the poison of the old Dragon the Deuils malice into cordials and maketh all that he doth against vs in spite turne to the best for vs. There is but one sure way to an inuincible hope to liue to this good God and to haue our conuersation in heauen to heare and seuerence him in his lawes and reioyce in his works the world smileth wee are not taken thereby because our indiuisible loue is to God one and to one It frowneth Wee depend not on her brow wee serue her not we liue to God it sufficeth vs that hee loueth vs and his seruice is our maine care his power our refuge his mercy our hope 7. Learne a Christian moderation in prosperitie moderate thy ioyes allay thy hopes let neither bee too great in things temporall and thou hast subdued thy sorrowes Climbe not too high or to such place as hath neither securitie of standing nor safetie of comming downe Keepe thy mind low hope not for things greater then necessary vse Vndertake not things too great for thy managing but deale in thine owne calling and according to thine owne strength Mans hopes are like the Moones borrowed light the more they are towards heauen the lesse they shew towards earth the more towards the earth the lesse vpward The â—ouetous and ambitious can neuer bee truly contented or haue a sound hope because their desires are either ouergrowne or euer growing and aspiring to things aboue their reach 8. Learne constancy in the practices of Religion many men would faine find helpe for their distresses of mind and to this end they are contented to heare or reade good aduice which they take as drunkards phisicke the obseruation of whose strait rules for a day or two they follow with a moneths ill dyet and so not mending vpon it they blame that good medicine which could not enable them to be more euill Hee that will learne patience to sustaine his hopes must accustome himself to beare small crosses patiently that by them winning vpon himselfe and insensibly subduing his own naturall frowardnesse hee may gather strength to vndergoe the greatest Wee must not thinke that good habits grow vp like Ionahs Gourd in a night or ripen like the Gâ—â—pes in the Butlers dreame it is not so easie a thing to learne that true gouernmentâ— of thy minde in which a Christian hope can liue the Prophet saith The Lord is my portion saith my soule therefore will I hope in him the Lord is good vnto them that hope iâ— him and to the soule that seekâ—â—h him It is good both to trust and to wait for the saluation of the Lord. I but how shall I gaine this patienceâ— Vse is a good teacher It is good for a man to beare the yoke in his youth hee sitteth alone and keepeth silence because â—ee hath borne it vpon him hee pâ—iteth his mouth in dust of there may be hope 9. Passe by none of Gods benefits without due regard and thankfulnes I shall
might delight the minde there beâ—ng nothing which so cariâ—th it vp freeth it from earth and bands of the body our nature is so much delighted with musick hath â—uch necessitude and agreement with it that with this â—he carefull Nurse stilleth â—er weeping Infant hanging â—n her breast with this she â—oppeth his teares with his shee bringeth him a â—eepe with this the husâ—andman cheereth vp his â—eary Teames in Sumâ—ers heate with this the â—ea man beguileth his tediâ—us Watches with this â—red Palmers shorten their â—ng wayes because â—en this kinde of delight is â—erely allyed and familiar to our mindes least the euilâ— one making vse of our natures should peruert with lasciuious wanton songs GOD himselfe made vs Songs wherein wee might both profit and delight Psalmes are the Angelâ— exercise the daily practise of blessed Saints the spirituall Incense of the hoast oâ— heauen the sweet harbou in solitude the ornameâ— of celebrities the medicinâ— of sicke mindes the mode ratour of affections an exercise becomming all degrees all ages all conditions since none are eithâ— too graue or too good tâ— praise the Lord. I haue not made so largâ— a digression vpon this poinâ— onely to praise these spirituall Hymnes which beyond all commendations praise themselues to euery Religious heart and care but that I might fold vp all this Proem with that which I am resolued is of most important vse for these times My first addresse is to those silent men mutes in GODS house who haue tongues and voyces but so strictly apprentized to the world that they serue for nothing else at Church as if they were votaries in the still Temples of Isis and Serapis and were warned by some Harpocrates finger on the lip to a sacred silence they are not heard doubtlesse there is not one pretenced reason to all that are faulty herein that they will neither ioyne with the congregation nor sing priuately some condemne Musick of leuity and conclude it vselesse alas poore man can thy wisedome teach God Is there any knowledge but from God who gaue this skill who made the voyce to sing did God euer make any thing in vaine or to leaue the argument is not his precept sufficient how often hath he commanded it All people clap your hands sing aloud vnto God with a ioy full voyce Sing praises to God sing praises sing praises to our King Sing forth the glory of his Name And for conclusion of these Psalmes hee saith Let euery thing that hath breath praise the Lord. Wee reade of no other mirth then this of singing in our Sauiour Christ with what spirit doest thou condemne or neglect that which Christ did for thy imitation Another excuseth himselfe I haue no voyce no skill if thou haue no voyce let thine heart sing bring well tuned affections an vnderstanding minde a good conscience and a little skill will serue to a seruice so holily pleasant and easie I am melancholly saith another remember this Psalmist vsed it to comfort his afflicted minde I haue not time or place priuate enough saith another Paul found both in prison is thy liberty more strait then his bands neither time place solitude nor that importune tyrannie of sleepe labours griefes or feares enforced him to omit his singing to the Lord. My second is against that same musicam deformantem deforming musicke vnder which name wise Lawgiuers woont to banish some kindes from their republikes and it greeueth mee that it lyeth wholly vpon vs to Preach against it since it is most worthy with seuere punishment to be banished all Christian common-wealths it being no lesse policy to preuent then to punish sinnes for they are therefore punished in some that they might bee preuented in others since there is the selfe same danger in cursed incentiues not hindred as in those acts of sinne to which they allure I meane that ill-mannered petulancie of lasciuious Songs and Singers base abuse of Musicke which insteed of bettering the mind and clearing the affections with Songs conuayeth that impious obstenity into it that good manners are corrupted and insteed of spirituall restoratuie to a sicke minde leaueth a residence so poysonous in the minde that it corrupteth effeminateth and debanisheth it These are Brokers for vncleanenesse incendiaries for lusts brands of the first hell vpon earth who as if they were at those Herculean rites in the Rhodes which they woont to celebrate with wicked words and execrations that man onely being held polluted who though vnawares let fall any good word haue giuen the vncleane spirit possession of their tongues I neuer read the deuill sang I read Christ sang I read of Angels and Saints singing in heauen and earth but if euer the deuill sing or bee at all musicall I dare boldly say it is he who singeth in lasciuious mouthes it is he who singeth to thee in harlots lips it is hee who singeth in the warbling notes of wanton Catamites these are none other but the deuils baites set to catch thee by the care he seemeth studious of thy content to please and make thee merrie but it is to bring thee to eternall sorrow so Fowlers call poore birds to the lymed bushâ— and then they soone but too late know the vnsuspected meaning of those beguiling notes it is but mirth they say it is a wretched mirth for which thou must giue an account at the day of iudgement and which shall be ended with weeping and gnashing of teeth Know therefore that albeit God seemeth seuere yet hee would not kill but correct thine affections hee would not barre vs of pleasures but change the dangerous and false for safe and true Hee would haue vs cheerefull hee commandeth vs to reioyce euermore and is any merry let him sing but one of the songs of Sion onely let no corrupt communication preceede out of your mouthes but that which is good to the vse of edifying that it may minister grace to the hearers Sing Psalmes Hymnes spiritual Songs singing with a grace in your hearts to the Lord. To such songs the spirit of grace commeth flying the Bees come to aromaticall and sweet things the Swine will to the mire to obscene and meritricious songs and discourses the deuils swarme let them onely vse and loue them who loue their company The third is vnto two sorts of erring men there is a formall singer who regardeth nothing but tune take thy lesson in a word if thine heart sing not thou expressest no more Religion in thine excellent and quaintest notes then is in an Organ pipe which how euer it may incite others is it selfe insensible I will sing with the Spirit but I will sing with vnderstanding also There are formelesse singers who imagine because the maine which God looketh for is the heart therefore they may with vncouth wilde notes and discordious vntuned zeale vnkay an holy Queere and disturbe the congregation as
empty Cottage grieuing so despairingly for a dearth as if GOD could not open the windowes of heauen and powre out a blessing without measure as if hee could not encrease the oyle and the meale as if hee who doth feede the Rauens and cloathe the Lillies without their spinning and sowing could not also blesse honest labours or would suffer a sonne to starue for want of meate whose prouidence dâ—scendeth to the smallest things He should finde the impious Prodigall casting his Fathers Natiuity Esau-like reckoning his gaines from the dayes of mourning impatient that a good Father yet liueth to keepe a brainelesle Phaeton from precipitation and ruiâ—e He should finde the discarded Fauourite pining with enuie and with an euill eye fretting like the deuill to see any good conferred on others because himselfe is made incapable of it Hee should finde some worthlesse Haman though alreadie vnequall to his honors yet inwardly swelling at the sight of poore Mordecai All this doth nothing auatle me as long as I see Mordecai sitting at the Kings gate He should finde some desperate Sauls as deiected in minde as hee prostrate in body because his Endor voyage pleased him not He should finde an oppressing Abab deiected and disquiet for poore Naboths Vineyard He should finde the wicked Amnon to in a melancholly fit so sore vexed that he falleth sicke forsooth because hee cannot satisfie his lusts in which as many other particulars a due examination would shew those sorrowes friuolous wicked and vniust Thou hast lost thy goods and thine heart is cast downe thou sayest in â—hy seuerall losses as Gedâ—on to the Angell O my Lord if the Lord be with vs why is all this befallen vs When God tooke away nothing but his owne when wee are loosers especially in the losse of patience which is greater then the losse of a world let mee haue patience to ouercome the euill and all that the deuill or wicked men can doe is but by encreasing and multiplying my afflictions to greaten the glory of my victories Perhaps thou gauest those riches such place in thine heart that when thou seruedst them thou couldst not serue God if God freed thee from so vniust a tyrannie and made thee his owne seruant if God tooke that from thee which tooke thy loue thine heart and thee from him doest thou well to complaine Thou art deiected for some disgrace which is done thee Hast thou not cause to praise God for afflicting thee so the Sonne of God suffered the ignominie of the Crosse and doest thou thinke them blessed who enioy the delights and pleasures of this world The Heathen said wisely He is vnhappy who beareth not vnhappinesse And lerome saith well It is great anger when God is not angry with sinners O Lord correct mâ—e saith the Prophet but with iudgement It is a fearefull condition when God saith Wherefore should you bee stricken any more Thou art disquieted because thou sufferest the iniurie of gallfull tongues who heareth all the euill he hath done Perhaps God stirred thee vp enemies who might giue thee a tast of that iniurie which thou hast done to others if not is it not enough for the Disciple to be like his Master Some say I am euill saith lerome Titulum fidei servus agnosco They termed my Lord Magitian and his Disciples seducers How negligently wouldst thou haue looked vnto Iesus the Author and finisher of our faith how seldome wouldst thou haue considered what contradictions he hath suffered for thy sake except some such like speaking against of sinners humaneserpents-biting had necessitated thy occasion of looking vp to the brazen Serpent for helpe onely let God amend me I will not contend about the meanes let him bid a thousand Shimeis curse me onely let the Lord looke vpon mine affliction I haue neglected good words his milder warnings if hee will force me home by euill tongues blessed bee his Name let the wicked lips runne ouer me onely let me be saued and I will say as Ierome to Asâ—lla I thanke my God that I am worthy to be hated of the world Thou hast lost a loued sonne a deare friend why doest thou lament immoderately if thou beleeuest hee is not perished but shall rise againe O madnesse not knowing how to loue men like men O foolish man immoderately bearing thinges humane Perhaps thou wert too fond or confident in man and wilt thou bee impatient for that which GOD saw thou couldst neither wisely possesse nor safely haue Thou grieuest because thou canst not be quiet Is not this vnrest as the winds which keepe the waters from corruption Would not thy thoughts corrupt with rest would they not proue like Egyptian waters bloody and thy designes as the Prophet saith of the waters of Dimon full of bloud as Danids rest became deathfull to those hee should haue preserned Will they not be as Iericho streames with some vnwholsome veines falling into them till the bâ—ing salt bee cast iâ— Thoâ— that art impâ—ient 〈◊〉 thy aâ—â—liâ—tions chuse thy condition Let him take away his hand from meâ— that I may bee comforted that I 〈…〉 and be fâ—ee as others are that I may dispose of my selfe as I would So said the Prodigall Damihi portionem quae redit ad me Well goe thine owne courses thou that doest not like of Gods gracious gouernment thou art giuen ouer to thy selfe enioy thy selfe and let thine heart cheere thee Is there any thing in the world more vnhappy then this man A man de liuered to afflictions is chastised to life euerlasting a man deliuered to Sathan for the destruction of the slâ—sh may bee saued in the day of the Lord Iesus Nay a man giuen as Iob was into the deuils hand â—cce eum in manutua is safe for this deuouring Lyon must noâ— crush the prey betwixt his teeth Wee neuer read of a man finally giuen ouer to himsâ—lfe to his owne hearts lusts to a reprobate minde any lesse then truly and finally wretched if GOD will not suffer thee to perish doest thou well to complaine Why will yee dye O house of Israell Why art thou cast downe What because thou mayest not perish Feede thy people with thy rod the Flocke of thine heritage saith the Prophet bee compareth Gods gouernment of his Church to a Pastorall feeding Hee leadeth them he giueth them pasture but he hath his staffe his crooke in his hand to pull them in when hee pleaseth It is a troublesome delight to be fed and aâ—flicted together yet such are wee as that feeding without the rod would make vs lewd children therefore God tryeth vs lest prosperity should corrupt vs or aduersity breake vs he greeuerh vs a little that we may reioyce eternally What euer thy afflictions be as Augustine saith of the old Prophets carkâ—sse the same Lyon which killed it kept it he made a keeper of a destroyer Why art thou then cast downe It is onely the per
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