and nimis vtilis very cruell but very profitable without it the mind is in danger of taking by security impenitency and presumption the Diuels great Generals who say to him of such as Ioab of Rabbah I haue taken the Citie of waters come now and smite it How easily is that heart surprized which can haue no remorse therefore he saith not Why art thou sorrowfull for God made that affection to fortifie the soule that hee that could not reioyce in doing iustly might yet sorrow foâ— that he did vniustly but he saith Why art thou cast downe There is a naturall affection warranting some sorrow euen for things temporall neither vnseasonable nor vnlawfull Ioseph mourned Dauid mourned Iesus wept which proueth that sorrow may be without sinne But Why art thou cast downe Sorrow may be intense Christ's soule was heauie to the death hee sorrowed the greatest sorrow yet not excessiuely for hee was not ouercome of it and so it became him to sorrow who was to beare all our sorrowes at once This sheweth that sorrow may preuaile very farre without sinne and therfore we may perceiue that these two things especially a wrong obiect and excesse make sorrow dangerous and euill That this may the better appeare we must consider that the proper obiect of sorrow is euill and that our owne and also present whence an extraneous obiect is sometimes deriued as when we sorrow for some euill which is not our owne but anothers and only esteemed ours so the coÌ„passionat sorrow or when we sorrow for that which is neither euill nor ours but is indeed anothers good which wee thinke is euill to vs so the enuious man pineth and is grieued This being layed downe wee shall perceiue that sundry kinds of sorrow are euill in as much as they haue a wrong and vniustifiable obiect as the enuious mans griefe is deuillish when it is conceiued of that prosperity which hurteth or endangereth him not for if he grieue at that prosperitie of another man which hurteth him hee is angry not enuious if hee grieue for that prosperitie which he feareth may hurt him it is feare not enuie if hee grieue because the vnworthy prosper it is indignation if hee grieue that another enioyeth what he desired it is emulation if emulation be of vertue and wee grieue that wee cannot bee is holy or good as they whose deportments we propose to our selues as patterns for imitation it is a commendable sorrow but if it bee because others obtaine that good opinion of the world which we desire but deserue not or that excellency and approbation with God which wee would haue but not endeuour for this is a Cain-like griefe which was because his owne workes were euill and his brothers good Also that griefe which the compassionate haue may haue a wrong obiect and so prooue dangerous and euill as when Saul will saue in pitty where God said spare them not All foolish pitty hath euill sorrow in that dolefull Hag which haunteth vnhappie houses Iealousie there may bee ill-grounded suspitions bringing forth sorrowes no more reasonable then their cause to these may be added those sorrowes which are conceiued because a man hath not or cannot obtaine or doe that euill which he desireth or which arise from some light and friuolous matter All these are to be auoided for as the people cryed at Maximinus death we must not saue a whelpe of so bad a race Secondly excesse denominateth sorrow euill as appeareth in that bitter griefe which so oppresseth the minde that it is vnfit for any good office which is vsually accompanied with a drawzie lazinesse dulnesse and heauinesse of the spirits a torpor of the soule and euagation of the minde which being inuested of the soules most excellent faculties draweth them to a thousand headlesse resolutions which like mad mens inuentions are but framed and dasht againe at the euening morning is wished in the morning euening summer in winter winter in summer in one place wee thinke another better and in that another no present condition is liked for that dedolent sorrow which vexeth and disquieteth the soule suffereth it not to rest in any place or estate The like is to be seene in extreme anxiety and sollicitous cares and as we shall see anon in despaire all which and their like whether they be effects or concomitants of excessiue griefe are very euill and dangerous There are sorrowes with which God casteth a man downe to exalt him more in which wee must bee contented to put our mouth in the dust and beare quietly and with a holy silence as Aaron did when his sonnes were deuoured with a fire from the Lord But why doest thou cast downe thy selfe Eliah would dye Ieremie and Iob will haue the day of their natiuity perish Why this excesse this discouereth a great frailetie in the Saints of GOD when they say in their haste as our Psalmist I am cut off from before thine eyes when they will fall downe vnder the burden teare open their owne wounds and adde more waight then God layed vpon them Moderate sorrow belongeth to the good disposition of the minde according to our present condition but excessiue sorrow is a sicknesse of the soule it is good to grieue for sinne the contrarie concludeth want of sense or iudgement to know how hurtfull they are this sorrow as the Rain-bow is both a signe of euill and of good iudgement and mercy or as they say a good signe of a bad cause euill in respect of the euill affecting good in regard of the part feeling and labouring to abandon the euill felt for this supposeth a knowledge and hate of the euill that must bee good which lamenteth the losse of good God commandeth sympathy and sense of others miserie Weepe with them that weepe and sorrow for our own Turne ye euen vnto mee with all your heart and with fasting and with mourning and rent your hearts c. not that God delighteth in our misery but as Physicians prescribe bitter Pills cauterizing and cutting hee is the patients friend who is his diseases enemie so God will haue vs sorrow because he hateth and would haue vs hate our sinnes as the greatest obiect of griefe Some thinke it an incomparable miserie to diet the soule as Dauid who saith his teares were his meate day and night and that hee mingled his drinke with weeping but the teares of the faithfull for their sinnes are excellent signes and GOD regardeth them though they seeme to perish And Christ saith Blessed are yee that weepe now for yee shall laugh GOD will appoint vnto them that mourne in Sion to giâ—e vnto them beautie for ashes the oyle of ioy for mourning and the garment of praise for the spirit of heauinesse so that I may say of such as that reuerend man answered Monacha Augustines 〈◊〉 lamenting for her Sonne who was then a Maniche
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
referred Saules heauinesse which carried him to Endor and in this manner did Iudas and Ahitophel wrastle with their sorrowes and violently deale with their griefe when they executed them by a fearefull precipitation and leaping at once to hell Whereas they ought to haue submitted to the mercy and good pleasure of God to haue depended on him who willeth all things iustly and happily to those who loue him and trust in his mercies and with meekenesse and patience to haue dealt with their afflicted mindes whose distresses are like wounds and cannot bee healed by rough handling and tearing open but must be helped as the diseases of the body by facility rather then force The last is of those who comfort themselues too soone like vnskilfull Chirurgians vsing Cataplasmes before searching or cleansing lenitiues before corsiues haue eate out the proude and vnsound flesh of the heart that is comforting before a due examination humbling and amendment of themselues These suffer a false Cure to their greater griefe to come These men aske of peace while their sinnes are in their greatest numbers What peace since there is no atonement no reconciliation to God It is impossible either to finde true comfort out of God or in him while wee lying in our sinnes and obstinacie haue him not for our God whiles our soules conscious of all the euill which wee haue committed flye the remembrance of him as the greatest torment to a guilty conscience as wee shall see more in the last part To heale the minde then there must be oyle to supple but after the wine hath clensed there must be comfort but in the order which you haue heard so that whether wee finde or fit our mindes examine iudge correct rectifie or comfort them it must be with deepe sense apprehension meditation and application of the remedies to the soule it is not any thing externall can doe it they are not all the quaint amulets of humane reason discourse though words haue an admirable vertue power to asswage a troubled minde there must be some diuine alexipharmacum presâ—ruatiue against that inward venome of wordly sorrow The fourth and last reason to perswade to a serious care of the soule is drawne from the lets and hinderances arising of distractions externall or internall intercident to the sound cure of a perplexed minde wherein as the vndeniable necessitie so also the true vse of Soliloquie is to be considered Vntill we can be at leisure to speak to our soules till our minds can be freed of all incumberances so that they may without interruptioÌ„ confer with themselues in al counsaile in al consolation in the diuinest influences of holy tongues God peaketh to vs at it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the most gracious lips say the Lord will coÌ„fort thee till thy soule saith the same to it selfe within it shall be as words spoken to the deafe or vnattentiue such are wee as that in our mindes deuiation and distraction hearing we do not heare and multiplicitie of thoughts the mind looseth it selfe and being variably possessed of those deceitfull suggestions and importunate phantasies which throng into it it cannot enioy it selfe or apprehend that which should cure it To auoid this euill then it must necessarily enter into a setled and quiet Soliloquie which is a retiring of the soule into it selfe a receding from all noysome thoughts and distractions of the world to intend and deale with it selfe concerning the cure reformatioÌ„ of it selfe Such is the violence of some thoughts especially the pensiue which finde aduantage vpon the weakenesse of a sicke and deiected mind as that they wrest and forcibly carry vs â— way so fast as that they suffer vs not to take breath in the calme of holy Meditations It behoueth vs therefore to keepe the heart with all diligence and to beat off these Birds of prey which fall vpon our sacrifice and would take vs from our selues Let a man therefore learn to recollect the dispersions of his heart let him study to restraine the thoughts of the minde to forget things externall let him accustome to dwell within himselfe and to loue internall goods for as in multiplicitie of sounds and varieties of voices one so confoundeth another as that the eare can gather nothing certainly or distinctly so is it in the minde As in a bodily cure the light the noise frequency of friends and formall visitations hinder the sicke mans rest so that he cannot comply with the meanes of recouery So is it in the minde distractiue thoughts hinder that health which must bee obtained by a prudent composing thereof but especially those which either as causes or occasions more remote or neere doe recrude those wounds and put backe the cure so that the minde must bee withdrawne as Christ tooke the Deafe man from the multitude to helpe him the obstreperous company must bee put out as the Minstrills at Iairâ—s house inordinate actions incomposed speeches businesses and turbulent thoughts diuide the minde betwixt them like those vnmanerly Bethleemitish guests leauing no roome within dores for Christ the life and comfort of our soules hee that will bee cured must bee ledde out from these I haue bought a Farme I haue bought Oxen I haue Married is to many a Supercedeas against any warrant out of the Court of Conscience because they cannot intend Religion the world to serue them both Therefore our Sauiour giueth a necessary causion to his Take heede to your selues lest at any time your hearts bee ouercharged with surfetting and drunkennesse and cares of this life Hee saith not take no care drinke no Wine eate not As the body is nourished by a due proportion of the one so the minde is exercised and beareth a moderate weight of the other but in both take heede you ouerloade not and oppresse the minde take heede you make it not heauy incompetent vnable vnapt to it offices take heede of those cares which doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuide and pull from the seruice of GOD there is a spirituall drunkennesse and surfet which surchargeth the soule with sorrowes also vnder whose heauy ephialts the minde lieth groaning and cannot rouse it selfe to shake off those imaginary burdens The reason is because the astonied minde plunged into these Marabs at euery breath drinketh in those fearefull and despairing suggestions with which Sathan plyeth it to destroy it till filled with griefe it drowneth with it owne thoughts Who euer then will haue a sound minde must not onely shut out that sinne which is the Sheba for which afflictions besiege him but must also sometimes withdraw himselfe and leaue the world and all the tumults thereof as Abraham left his seruants at the hill foote Let vs ascend into the mountaine of God O my intentions will thoughts affections and all that is within me let vs ascend into the mount where God seeth and is seene Cares perplexities anxieties labours
to be sustained without hope Most pleasing is hopes perswasion and very necessary for this life amongst so many miseries calamities things hard and intolerable What were wretched man without hope This life were as a Ship without an helme a body without an eye a Firmament without a Sunne Without hope what rellish could there bee in griefe what comfort in afflictions Euery aduersity would seeme for the present a full period and end of comfort which must as often dye as we could number sorrowes betwixt the two limits of mortalitie the Wombe and the Graue There is nothing so bitter which hope doth â—ot sweeten The Aâ—cients wâ—sely intimated Hope the laâ—â— lâ—uing comforter of aduersitie when they said that in Pandora's Table the box emptied all things powred out and lost Hope onely remained in the bottome and that when Faith Iustice Pietie and Peace tooke wing and soared to heauen Hope onely was left to men on earth There is nothing so light so little so remote so strange to which the mind animated by hope doth not adhere so light is hope so obscure so blind so ambiguous incertaine slender vaine So pleasing is that sweet libertie of hoping for our selues as that it will feed vpon coniecture and opinion either probable or possible because the like hath been sometimes it happened to others it hath some reason it is iust it should bee so it is credible it was promised or the like and where wee haue no ground on which hope can set the lightest foot we frame some to our selues imagining there is or may be something better then yet wee see or can imagine It may seeme requisite that hopes should bee borne of the lightest causes that the mind obuious to so many sorrowes might also euery where find some solace to refresh and sustaine its often fainting and that there is some vse euen of those triuiall things it presenteth to the sorrowfull when the imprisoned maketh him roomo with hope of enlargement the meager feedeth on hopes of future saciety the exiled sendeth his minds home 〈◊〉 tell his friends at least himself that hee is returning the sicâ—e thinketh of walking into the fields captiues of libertie the poore of plentieâ— alâ— this time though it bee but a dreame it shorâ—â—eâ—h misery and â—â—ealeth some houres from sorrow by deluding the afflicted soule for that time tâ— it is a common solace it maketh him beleeue he is rich who hath not it is the 〈…〉 troubled foolâ— from whose altars it seemedâ— an intolerable sacriledge to take the mind But since there is nothing more deceitfull then vaine hopes which howeuer like a draught of cold water they refresh the sicke for a littletime yet in the end they do wonderfully exasperate our sorrowes by mocking our desires and giue our soules the strappado for we do the more dangerously despaire the more wee hoped in vaine the fall being greatned by the height of ouâ— station or exaltation it remaineth that the onely way to comfort and quiet a perplexed and troubled soule is to cast all our care on God to raise the mind to a true hope and affiance in him For first wee must consider that this hope is a vertue infused into our hearts by the Spirit of God who being the God of truth cannot giue a deceitfull perswasion by which we doe cheerefully and constantly expect his future benefits in mitigation of our present calamities according to his good pleasure in which assurance his seruants say Though I should walke thorow the valley of the shadow of death I will feare none euill He must needs be safe whom God assureth of his protection therfore this hope is the Helmet of saluation and the Anchor of the soule Secondly this hope is an adiunct of faith and indiuidually followeth it faith is the substance of things hoped for it is not a light and groundlesse opinion it is firme and continuing We doe hope for and expect the fulfilling of Gods promises because we beleeue them to bee true Faith is a stedfast perswasion of the truth of Gods Word and promise hope looketh for the fulfilling of it Faith saith The things which eye hath not seene neither care hath heard neither came into mans heart are which God hath prepared for them that loue him Hope saith henceforth is layed up for me the crowne of righteousnesse which the Lord the righteous Iudge shall giue mee at that day Howeuer then aâ— faith looketh vpon the pâ—â—ishments which are due to sinners it is the cause of feare yet as it looketh on tho reward which God hath promised it is the cause of hope this hope is fixed vpon eternal blessednesse as its last end and on the grace of God as leading vs thereto it maketh vs cleaue to God the fountaine of all blessednesse as Faith maketh vs adhere to him the fountaine of truth it sheweth our reference to the helpe of God in whom through whom we looke for all felicity Oâ—â— helpe standeth in the Name of the Lord who hath made heauen and earth Hauing then such a cause as apprehendeth and appropriateth to vs all the promises of God it must 〈…〉 that though hope bee only of things future and ioy of the present yet that hopes doe both precede and cause that ioy which is a soueraigne remedie against all griefe and disquiet of mind as also that although hope bee a meane betwixt presumption and despaire yet hauing no participation of either extreme it expelleth despaire as its contrary being iustified by Faith wee haue peace towards GOD through our Lord â—esus Christ and We reiâ—yce in tribulation Knowing that tribulation bringeth forth patience patience experience and experience hope and hope maketh not ashamed Thirdly it doth much stay a troubled mind to consider that howeuer the afflictions which it suffereth are common to good and bad yet it neither suffereth vpon the like termes for calamities are mercies to the Saints out iudgements to the vngodly to them the rods of alouing father to these the swords of an angrie reuenger neither are those suffetings followed with one and the same but contrary issues the wicked like the Egyptians in the Red Sea is ouerwhelmed where the righteous is not onely preserued but bettered Admirable is the confidence of the faithfull euen in common calamities When I heard saith the Prophet my belly trembled my lippâ— shooke at the voyce for the figge tree shall not flourish neither shall fruit be in the vines the labour of the Oliue shaâ—â— faile and the fields shall 〈◊〉 no meate the sheepe shall 〈◊〉 cut off from the fold and there shall bee no bullocke in the stalles But I will reioyce 〈◊〉 the Lord I will reioyce in the Lord of my saluation The Lord is my strength Cypriaâ— giuing a reason why the heathens were impatient and querulous where the Christians were valiant meekly expected the time of Gods promises speaketh after
wee continue grounded and established in the faith and bee not mooued away from the hope of the Gospell We are Christs if wee hold fast the confidence and the reioycing of the hope vnto the end It is not hard to conceiue hope for a time the danger is in the delay When we consider what wee haue hoped for and amongst many secular cares and present trials loose sight of our hope and cannot tell what is become of it when it tarrieth long like Moses in the Mount with God then the danger is the mutinous thoughts will fall to some idolarrie But if hope continue and endure the fierie triall it is pure If when thou hast receiued the sentence of death in thy body thou canst hope in God thy hope is sound 4. A fourth adiunct of hope is loue of God and of our brethren Hope is as it were the breath of loue which may gaspe and retaine the pangs of a dying passion for a little time it cannot liue without it We cannot be happie except we loue God nor loue him except wee can truely hope and trust in him and it is impossible though some suppose they can doe it to loue God and hate thy brother therefore Saint Peter hauing spoken of brotherly kindnesse and loue saith Giue diligence to make your calling and election sure for if yee doe these things ye shall neuer fall 5. To these may bee added many more as boldnes in professing the name of Christ meekenesse temperance alacritie and the like and with these a good conscience of which the Apostle saith Sanctifie the Lord God in your hearts and be ready alwayes to giue an answer to euery man that asketh you a reason of the hope that is iâ— you with meekenesse and reâ—erence hauing a good conscience By these and such like adiuncts and effects of hope examine and iudge of thy condition and do not blindly trust to that which may deceiue thee all are not good hopes which promise much good thou shalt meet with many wrangling Labans often changing the couenant which howsoeuer surely the wicked make with the graue and hell yet the wages of sinne is death To trust in any but God is to leane to a falling wall To these rules of examination and that which may be gathered from that which hath beene formerly said concerning the examination reformation of the soule and sequestration to an holy soliloquie let a man also put these following rules in practice for the obraining and strengthening of a sound hope 1. In euery affliction which shaketh thy hope consider the iustice and mercy of God it much abateth the violence of griefe to consider the equitie of him that striketh whose iudgements though they are often secret yet they are alwayes iust The Emperour Mauriciâ—s expressed the greatnes of his afflicted minde when to aggrauate his own death now imminent at Phocas command his wife and children being butchered before his face he onely said Iust art then O Lord and right is thy indgement It would easily stop out complaints 〈◊〉 we could truly consider what wee haue deserued how much greater and more frequent out sinnes are then our punishments Herein if we learnt patience we must looke for hope in the issue of our tryals considering that God correcteth vs to saue vs and that all things must be good which come froÌ„ him who as God is merciâ—ull aswell as powerfull and cannot but be good This well vnderstood shall make thee know that estate which thou so much abhorrest thinking thy selfe vnhappie in it is best for thee I but thou vrgest thy present enduring many things not only inconuenient but intolerable I answer in this one saying of my text hope in God Doest thou not hope in him I can giue thee no comfort Doest thou indeed hope in him Why art thou disconsolate Thou saiest Because my present estate is calamitous and euill I say so too if thy hope bee in riches pleasures or any thing which thou doest now or canst want hereafter but if it be in God how can it bee buâ— good which he giueth those that depend on him Namâ— me that man who trusted in the Lord perished Sayst thou It is euill for me which I suffer Whether can best judge what is good for thee the patient or the Phisicion God or thy selfe Thou wilt say God knoweth I returne to my ground if then thou doe hope in him doest thou not hope he is a good gracious God and will doe the best forthee Doest thou not think him omnipotent and not to be preuented Doest thou not think him omniscient not to be deceiued Doest thou not think hee loueth thee most tenderly therfore in his loue and mercy wil make all things euen afflictions work for the best 〈◊〉 thee Learne therefore to â—â—â—cerne know the work of God in thy correctioÌ„ and thou shalt haue hope They that know thy name will put their trust in thee for then Lord hast not forsaken theÌ„ that seeke thee 2. Learne to liue within thy selfe and set not thy hopes on things externall for as they change they â—â—rment He that maketh the testimony of Gods Spirit which is within him his ioy his hope his delight shall be cheerefull and constantly resolued when hee shall heare the ambitious crying out for the wheeles vnconstancy in which hee trusted and great Fauorites whilest they liue dead of the falling sicknesse Call home thy thoughts thy desires thy hopes from the tumultuous world and teach them 〈◊〉 â—iue within◠〈◊〉 〈◊〉 let them wait in that liuing temple where the glorious and blessed Spirit of God manifesteth his gracious presence to the secrets of thy soule thinke there is no beauty strength health 〈◊〉 pleasures or 〈…〉 not 〈◊〉 and 〈…〉 consideriâ— thou shalâ— free thy soule from a thousand 〈◊〉 and 〈…〉 which thou 〈◊〉 not auoide 〈◊〉 thou will depend vpon any thing externall or of the world whose inâ—essand changes will neuer suffer thy 〈…〉 3. Leaue thy false and seeke confidence in God that is leane not to thy fâ—lse but to him we must forsake our selues to follow Christ it is so in hoping also Wouldst thou not haue thine heart troubled saith Augustine remaine not in thy selfe Hope in the soule was like the â—ree of life in Eden but since we haue sinned we are as it were cast out from it and it is kâ—pt by feare as with a fiery sword whose blandishing bâ—rreth vs from an euill confidence in our selues that we might seek a better eud than tree of life in the holy City where shall bee no more ourse no more feare Dauid cryâ—â—h in his affliction O that I had 〈…〉 then would 〈…〉 Whither wouldest thou 〈◊〉 awav blessed man of God Where is that wildernesse From God Thou canst not From the World What is the worst thereof if thou hurt not thy selfe from himselfe to God is the securest flight So long as we depend
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
wants doe resolue not to bury the mercies of God but to praise him for them Iaakob in his pouertie vowed a vow saying If God will be with mee and keepe mee in this iourney which I goe and will giue mee bread to eate and clothes to put on so that I come againe to my fathers house in safety then shall the Lord be my God Ionah vowed Dauid vowed in his trouble all good men doe so in their afflictions It is a sweet comfort to vow or resolue to pray se the Lord such purposes are like Ebedmeleks ragges though of themselues worthlesse yet by the grace of God they are let downe to draw vs out of the dungeon and are often followed with deliuerance euer with a blessing equiualent When Ionah had resolued the Lord spake vnto the fish and it cast vp Ionah vpon the drie land Where God will deliuer his seruant hee giueth this resolution Howeuer God see best to doe with a man it is a blessed prognosticke to resolue to glorifie him who wil neuer frustrate the faithfull desires of his but either will satisfie or exceede them in giuing better then they desired These vowes must they remember whom God hath heard whether in publike or priuate delinerances lest God meete more seuerely with them for their neglect and ingratitude Lastly wee may hence perceiue how much the seruants of God differ from worldly men Dauid in his affliction thinketh and resolueth to praise God these either thinke I shall liue to be reuenged or to haue my will to enioy the pleasures of sinne either they do not resolue to be thankfull but forget God who helped them or resolue not to bee thankfull but to serue sinne There are but few Dauids who resolue to praise God or who praise him whateuer they resolue Are not tenne clensed Where are the other nine There are many receiuers but few thanksgiuers it becommeth well the iust to be thankefull the ingrateful like the foule Rauen howeuer they goe or come returne no more to that hand which enlarged them but the holy will come backe with some acknowledgement if it be but like the poore Doue with an Oliue leaf in its mouth if it be but thankesgiuing God who hath need of nothing looketh not toward men like the Court Gehazies after gratuities for vnsold fauours hee measureth our thankfulnesse tâ—ot by the gift but our minde if wee haue not a Sheepe a Turtle is accepted and yet lesse he looketh for a thankefull tongue and without all complement an heart resolued to be thankefull What canst thou doe lesse then resolue I will praise him Who is the helpe of my countenance HE signifieth that God is his present helper and doth openly and euidently relieue him he ascribeth his deliuerances and all his strength and countenance to God So doe the faithfull alwaies Samson was of incomparable force and courage against the enemies of God noble were his atchieuements yet when he had slaine a thousand men with a iawbone he acknowledgeth Thou hast giuen this great deliuerance into the hand of thy seruant Our Psalmist had many valiant men well ordred troupes of disciplined souldiers and where most renoumed Generals fight with their heads their wisdome and policie his enemies were well acquainted with the force of his owne hands yet he acknowledgeth as here so elsewhere that hee must ascribe all vnto God It is but stolne honour which is giuen from him to any other and that sacriledge cannot thriue in the receiuers hands Herod knew it It is an euill too common men fixe their thoughts and hopes on second causes in taking them to be their countenance and so neglect God therefore God often breaketh such confidence maketh frustrate their hopes leaueth them without countenance that they may learne to trust in him The helpe of Gods countenance is the declaration of his fauour and protection of which he speaketh in the fifth verse Here hee saith God is the helpe of my countenance because God by his ready assistance and frequent declaration thereof did assure him and giue him countenance And he speaketh as it were by way of a priuate appeale euen to his enemies that hee was not daunted and appalled but durst looke the proudest of them in the face when God onely assisted him Feare caâ—teth downe the countenance so that it is not hard to reade the thoughts of such an bea rt in a suspectfull and discountenanced face but ioy and assurance maketh the countenance stedfast and chearefull God is the health of his seruants countenance by giuing them 1. Confidence through a liuely faith in him and whosoeuer beleâ—â—eth in him shall not bee ashamed 2. Sense of their sinnes remission and peace of conscience sinne in the conscience deiecteth the soule it is an inward wound something at the heart till that bee remooued there can bee no good countenance wee dare not looke God in the face wee are afraid to thinke of him Sinâ—e is the confusion of faces The Publican durst not lift vp his eies to heauen his deiected countenance argued a grieued mind whose sicknesse thus brake out Lord bee mâ—rcifull to me a sinner The first man was not ashamed of his nakednesse till sinne discounteâ—anced him made him ashamed at the presence of God There are two reasons why the sinner must needs be confounded at the presence of God 1. Because he who acting his sin said in his heart None shall see findeth now by the checkes of his own conscience he cannot hide from God nor flee from his indgements 2. Because the very presence of the iust is an intolerable torment to the guilty which maketh the sinner tremble at the thought of God Abner said to Asahel How then should I bee able to hold vp my face to Ioab thy brother He that hath offended and iniured a man will be ashamed to look vpon him How much more is a man asâ—â—med of his sin before God As a thiefe is ashamed when he is found so is the House of Israel Ioseph vrged many sound reasons to haue diuerted the importunitie of any but a wicked woman his Masters trust in him it were basenesse to deceiue trust his fauours to him it were impietie to requite those with treacherie but the maine was How can I doe this great wickednesse and so sin against God O blessed and happy fortresse of the mind holy innocencie with what confidence doest thou come into the presence of the all seeing God! how chearefull and vâ—daunted art thou against all dangers What hath the innocent man to feare But where this is lost O happy is that peace of conscience which is found in the blood of Christ Iesus Eliphâ—z said excellently though hee did not well apply Acquâ—iâ—â— thy selfe I pray thee with him and make thy peace thereby thou shall haue prosperity 〈◊〉 When others are cast downâ— then shalt thou say I am lifted vp 3. By