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
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
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
ioyntly cause it therefore is euen that disquiet which may seeme deriued from good occasions and causes euill if excessiue When once this Land beeing annoyed with Wolues there was a Law made for the destroying of them that euery conuicted and condemned Fellon should bee acquitted if according to sufficient baylâ— giuen hee could by a prefixed day bring in the heads of so many Wolues the execution heereof in short time caused that the Forrests and Woods had more Thieues then Wolues a more dangerous beast increasing vpon the Common-wealth in the destruction of the former So it often commeth to passe that while sorrow and disquiet of minde for sinnes doe at it were hunt other sinnes to death these Nymrods proue the greatest Tyrants the most fearefull sins of the soule extreme impatience hath no reason to iustifie it Lastly if there follow not a due end and profitable effects of our affliction and disquietnes iâ— lis euill the duo end and vse of afflictions are if wee are by them instructed to giue God honour in our patient bearing in our hope and experience of his graces sustaining vs if we doc enter into a more deepe and earnest consideration of our sinnes whereby wee are necessitated to humble our selues before him in true and heartie sorrow because wee haue displeased him call vpon him more zealously to reforme our Impatience and amend our liues whose prauitie secretly deriueth this fretting humour into our hearts the mercy of God so disposing that we might not perish by resting contented in sinne and as it were settling and feeding on our lees for want racking Dauid expresseth his disquietnesse by reason of his sinnes Thine arrowes sticke fast in me and thine hand presseth me sore there is no soundnesse in my flesh because of thine anger neither is there any rest in my bones because of my sinne for mine iniquities are gone ouer mine head as an heauie burden they are too heauie for mee I am troubled I am bowed downe greatly I goe mourning all the day long I will declare mine iniguity and will be sorry for my sinne And presently after Forsake me not ô Lord ô my God be not far from me c. It is an happy disquiet an happy impatience which hath such issue I may say of it as the woman of the most blessed Blessed is the wombe that bare thee Happy soule happy impatience which bringeth forth fruit full prayers happy man who cannot be quiet with sinne in his conscience happy is that best vnrest which will not suffer a man to perish by sleeping in sinne It was a great impatience in Iob when hee cursed the day of his birth when hee said the arrowes of the Almightie were in him when he desired that GOD would destroy him when hee durst expostulate with God and say that hee had set him as a marke so that he was a burden to himselfe yet you see he came to sweet resolutions 1. of confession I haue sinned what shall I doe vnto thee â thou preseruer of men 2. of confidence Though he slay me yet will I trust in him Againe I know that my Redeemer liueth 3. of humilitie I haue spoken that I vnderstood not I haue heard of thee by the eare but now mine eye seeth thee therefore I abhorre my selfe and repeat in dust and ashes Mosâ—s was so disquieted that hee said to the Lord Wherefore hast thou afflicted thy serâ—â—ns and wherefore haue I not found fauour in thy sight that thou laydest the burden of all this people upon meâ— Whâ—nce should I have flesh to giâ—â—â—unto all this people for they weepe vnto me saying Giue vs flesh that wee may eate I am not able to beaâ—â— all this people alone because it is too heauy for meet And if thou deâ—le thus with mee kill me I pray thee â—â—t of hand if I haue found faâ—â—ur in thy sight and let me not see my wretchednesse Thus they prâ—â—oked his Spirit so that he spake vnadâ—isedly with his lips And so great was this impatience that for it God suffored him not to goe into the Land of Canaan It is true but giuâ— mee that adâ—â—sâ—◠〈…〉 man who could with patience haue borne the heart-breaking cryes of one or a few famished infants for bread How much more grieuous was it for one Moses to consider so many thousand bellies vnacquainted with any rheâ—oricke so many important moâ—thes calling vpon him for meate yet hee failed not to cry vnto the Lord for helpe and though with much testimony of humane frailtie shewing what we are of our selues yet he prayed â—â—remie recordeth his â—wne infirmitie when iâ— bitternesse of spirit hee said Why is my paine perpetuall and my wound incurable which refuseth to be healed wilt thou be altogether vnto me as a liar and as waters that fatle And again O Lord thou hast deceiued me and I was deceiued I am in derision daily euery one mocketh me TheÌ„ I said I wil not make mention of him nor speake any more in his Name Albeit his impatience was more for that the Word of God became a reproch to the wicked then for that they afflicted him in his person yet he she weth how infirme he was and yet in the same place a blessed issue he resolueth better he was wearie of forbearing But if on the contrary we grow worse and worse the more wee are afflicted then our impatience is euill If wee say in the ruiâ—es of our families The brickes are fallen downe but wee will build with hewen stones the Sycomores are cut downe but wee will change them into Cedars If wee grow insolent and turne not vnto him that smiteth vs neither with all our disquietnesse seeke the Lord of hostes if when he consumeth vs wee receiue not correction if the more wee are smitten we fall away the more if wee thinke of our sinnes as that Orator of the burning of the Capitol at Rome that that fire was by the especiall prouidence of God not to abolish that terestriall Mansion of Iupiter but to require another more stately and magnificent as if by how much greater Gods iudgements were by so much men ought to sinne more diligently if our impatience hatch any monsters in the mind and resolutions if it send out words tending to Gods dishonour expressing vnbeliefe malicious apostacie the least hereof is carefully to be auoided as a great failing in our duties who ought patiently to receiue correction as sonnes to whom God â—ffereth himselfe as a most gracious Father the greatest as dangerous presumptions prognostickes of a reprobate minde Iob's wife fell vpon his hazard Doest thou still reteine thine integritie Curse God and die Such are often times the words and actions of the afflicted wicked that as Iehâ—rams messengers they expresse the apostacie of their master Behold this euill is of the Lord what should I waite for the Lord any longer Such was Sauls resolution
malice against God man whom he would faâ—ne â—quaâ—l with himselfe in a fearâ—full aposâ—â—cie God doth sometimes to the eye of man strike wide and shorâ— yet hee euer doth iastly 〈…〉 he seemeth 〈…〉 widâ— when he punisheth Daâ—id on his subiects backes short when Ioab and Shimeâ— in their age pay for the sinnes of their younger dayes or the rich man sossereth the torments of hell after his dayes of pleasure yet it is alwayes iust and oportune which God doeth and often such as the punishment sheweth it derination from the offence Pharaohs plagues were sitted to his offence his cruelty to the Infants was rewarded him in the death of all the first borne in the land of Egypt hee that drowned was drowned Adonibezcks imanity was retaliated in the same kinde As I haue done so God hath requited mee Sodoms vnnaturall burning with a supernatutall showre of fire and brimstone Ahabs bloodshedding with the blood of himselfe and family I neede not speake of these euen for his owne children GOD maketh choyse of the rod. Daâ—ids bloody sinne is followed with a sentence which like a dreaâ—full comeâ— hung pointing downe vpon his â—ouse Now therefore the 〈◊〉 shall neuer depart from 〈…〉 His â—â—dulgence 〈…〉 with 〈…〉 the people with a dimiâ—ution of the people it is ofâ—en so that the punishment may leade thee back to thine offence Thou art grieued for a debaushed childe see whether thou didst not neglect to breed him better whether thou wert not an Eli and thy reproofes gallesse when God was dishonoured and highly displeased thou grieuest for some dishonour See whether some popular breath had not dangerously puffed thee vp thou art reiected for thy sicknesse See whether thy surfetting were not so onely to be ended whether thou didst not abuse thy health and strength thou grieuest for thy pouerty it is an heauy triall bâ—t consiâ— r well whether thou didst not desperatly cause it whether thou weâ—t not an cuill an expensiue seruant before GOD called his goods out of thine hands whether thou didst not dishonour him with riches See whether thy possessions be too little or thy minde to great whether the misery of which thou complaiâ—est be in the estate or mind of a foolish and vnthankfull possessour whether if thou wouldst lessen thy desires thy riches would not bee great enough thou grieuest at thine imprisonment exile persecution and absence from holy assemblies See if thou didst not abuse thy liberâ—y disregard the peace of the Gospell wert not a negligent frequenter of the Church or a prophane and carelesse hearer search out thy sinne enquire out the cause Why art thou cast downe O my soule How haue I displeased God and prouoked him to strike me rest not till thou finde the cause deceine not thy selfe Many a man is miserably pâ—rplexed in minde â—nâ— by imputing his 〈…〉 â—rong caâ—feâ— addeth somâ—thing to the euill by labouring in vaine for helplesse remedies as it often befalleth a man with some paine in his sleepe â—â—ising from the â—neuen position of his body of which his phantasie presently frameth some externall anoyance which the troubled minde labo â—râ—th to cast off as if it were an external euil such are these supposed Ephialts of a disquiet heart vnder which wee often groane when the best way is to awake out of the sinne in which we sleepe so may wee finde cure with the discouery of our errours Search therefore into the bottome of the Ship for the sleeping Ionah which causeth the storme and iâ— thou sinde the cause in thy selfe â—now that he suffereth iustly what hee would not who sinneth not except he will 2 Consider whether the pretended occasion or cause be a sufficient reason why thou shouldst bee so deiected and disquiet Why art thou cast downe It was not for an Absolom it was not for the sicknesse of a loued Insant it was not for that in his banishment hee wanted the company of his deare friends but because hee was depriâ—ed for that time of the vse of the Tabernacle and the ontward exercise of Religion this Psalme sheweth first with what griefe hee was absent from holy assemblies God was present with him in exile but his sorrow was hee could not come to the Sanctuarie for that hee was sensible that externall meanes and exercises of Religion are like Iacobs lâ—dder whereby holy mindes climbe to heauen the face of God was seene through those types the Tabernacle sacrifices altars clensings and other rites as now more clearely in the word and holy Sacramâ—nts therfore good men loue the externall worship of God as his ordinances and Churches as his amiable Tabernacles and the places where his honour dwelleth so that how euer some with vaine opinion of holinesse some for pleasures some for profits are withdrawne it is the sharpest among the many sorrowes of the children of God if either some cloud of feare fill the Temple that they cannot enter or any prescription barre them from this house Secondly here appeare the things which aggrauate his sorrow that is an heauie remembrance of the happinesse he had when he went with the multitude and led them ouant and reioycing into the house of God a condition which cannot be wanted and remembred with patience and the opprobious taunts of his enemies who measuring Religion by externall conditions said Where is thy God Hence that sorrow it is a bitter triall to fâ—ele the insolency and heare the blasphemy of the adâ—ersary if any thing in the world would breake a good heart and disquiet a religious minde doubtlesse this would yet he reprehendeth himselfe for it by this question intimating that there is no iust cause of immoderate sorrow no not in the most heauie tryals If so iust a grâ—efe which onely the Saints of GOD could conceiue cannot iuâ—â—ifie excesse of sorrow what must wee thinke of theirs whose mindes like some crazie body or sore part are hurt and almost killed with euery light touch or their bitternesse of spirit whose mindes like disaffected pallats relish euery thing bitter who are presently drowned with griefe for those things which are not worth a teare from a sound braine nay perhaps duly examined were a most iust cause of reioycing How vniâ—stly do wee deale with a gracious Father when we are murmuring and querulous not onely without cause but when we haue great reason to praise him for that of which we complaine at last to put our mouthes in the dust and keepe silence since we caused that which grieueth vs. If the spirit of GOD should search for this fauls as Ierusalem with lights as the Idolatry of the Elders in Ezekiels vision he should finde a good Baruck crying Woc is me for the Lord hath added griefe to my sorrow I fainted in my sighing and I can finde no rest Because when the Lord would destroy hee looked for great things for himselfe Hee should finde the poore man in his
then were those hired mourners for Tamuz but true sorrow affecteth the soule and thither must be followed to the cure Or if wee speake of sinne the cause of all sorrowes except wee pull it vp by the roote it is nothing worth which wee doe out of the heart come adulteries murthers and all other siâ—nes for which God smiteth there is the fountain if we could reach a blâ—sphemous tongue not to exceed his yea and nay if the minâ—e be full of blasphemy wee haue but taught him to sin more inwardly if a lasciuious speaker learne a better and more gracefull language then that which wont to defile and embace an obscene tongue if yet these nasty deuils lost and vncleanenesse possesse his heart if he whose eyes were full of adulteric now shew their whites to heauen in prayers yet hath sworne allâ—ageanâ—â— with opportunity and darknes to sâ—rue this â—in his caâ—â—â— without a caste is nothing worth before the seaâ—â—hâ—r of hearts teach a man the laguage of Canaan that his worâ—s may administâ—r grace to the hearets teach him to 〈◊〉 mâ—râ—ifull to giue all his goods to the poore teach him till his actions seene to say for him as Saul said for himselfe I haue performed the word of the Lord yet if hee haue not charity he is nothing If malice pride enuie or couetousnesse cry in the soule like wilde beasts of the Desert and dolefull creatures if vnchaste thoughts reuell there like the Satyrs in the ruines of Babylon I may say as the Prophet of the bleating of those Amalckitish cattell Quid ergo vox pecudum istarum How euer a man learne to personate how holy so euer he seeme except he be such within he is no better then a Pharise How euer to the world Religion may be like a picture where that is most commended which most neerely resembleth life but is not liuing yet God is not deceiued with disguises shadowes colours or representations he condemneth sinne in the heart in the secrets of the soule What euer reformation bee in words or outward actions the soule not amended it is but a false cure a whole skinne ouer-huâ—ts inwardly festring a palliatiue wound healed without before it is sound within which except it breake out againe and admit of cure more sincere is mortall Sinne and griefe begin at the heart which first coâ—â—iâ—â—â—h them and there must finde helpe They are much deceined who thinke to ease the soules griefe with secular mirth so oft the poore Deere shifteth from brake to brake before his liuing passing-bells whiles the messenger of death sticketh in his side and he slyeth the danger which hee carrieth with him all teÌ„poral mirth to a grieued soule is but as Dauids Harp to a distressed Saul the vexing spirit departing for a time presently returneth again it is not Musicke merry company change of place encrease of riches friends or the like though some of these may haue a part caÌ„ cure a deiected soule it must be somthing which can enter into the soul powerfully work vpoÌ„ the cause of sorow that must certifie comfort it They are also deceiued who think that any means any words any counsell can redresse that man whose heart and inward powers of his soule are not both moued reformed with that hee heareth till the soule attend and let in the word the lowdest sonnes of thunder cannot awaken A third reason is the necessary method of curing this euill which is by searching examining iudging correcting or reforming and comsorting the soule As it is a vain inquest which is made after sinnes in generall except wee come home and examine the witnesses of our owne conscience so if we finde not the secrets of our soule sinne will easily auoyde our examination some thinke it an easie matter to bee acquainted with our owne minds but God who made it saith The heart is deceitfull aboue all things How farre doth the wisedome of man search What corner of this great vninerse hath it left vnâ—â—rnayâ—d High are the starry oâ—bes yet Art hath found out many of their motions secret are the vnseene pathes of the deepes yet they are sounded darke and hidden are the deepe veines of the earth yet Art hath found a way into her bowels to ransack her treasuries But amongst all Arts that Art of Arts is not inuented to hold the heart it is easie to finde thy words others can tell thee of them it is easie to find thine actions others obserue them it is not much to know the secrets of thy family though sometimes wee are the last that know those disorders wee are ignorant of those vices of our wiues and children which are in our neighbours songs but with what light wilt thou search the inward house of thy seule this is wrapt vp in suel cloudes and obscurity of spirituall blindnesse that the hardest taske is to finde thy selfe in thy selfe if there be any good thing in thine heart how readily doeth it oft eate that not like the Citie Shop-men the worst first that the better may seeme best but all appearance of good first and at once is cast vpon thine heart like the ground Corne ouer the Well at Bahurim that thou maist not search deeper for the spies The Pharise found what he seemed hee could not finde what he was Let vs search and trie our wayes Our workes doe sometimes deceiue vs when erring we thinke we goe right or going once right we think we doe so alwayes our hearts oftner when he who knoweth he sinneth thinketh in his heart and intention hee is more sound and meaneth better things but let vs search and trie our wayes the vsuall passages of our thoughts and actions their beaten pathes will best lead thee to thy selfe Thou art not such as thou sometimes seemest but as vsually thou art Saul had bin much deceiued in taking himselfe for an holy man because he was once among the Prophets Herod could not haue found himselfe among the obedient hearers because sometimes hee heard Iohn gladly and did many things The wicked maÌ„ strayeth is not in his own way when hee strayeth not from the Lords good thoughts words or actions are no more proper to him then truth to the deuill who speaketh it not but for aduantage When hee speaketh a lye he speaketh of his owne The tempter laboureth in nothing more then to hide a man from himselfe and to keepe from him the knowledge of his own corruptions till it bee too late and there be no more time for repentance to which end he that is the accuser of the brethren hee that durst calumniate holy Iob before God who iustified him will tell the wicked they are holy the deuill is the greatest flatâ—erer and all other Sycophants what euer they stile themselues are but his Pupils hee holdeth false glasses before men and they appeare not to themselues such as they are To this may
bee added that the deceiued heart helpeth to beguile it selfe doe but search out thy soule that thou mayst throughly examine it and tell me if it will not shift into a thousand formes if it will not vanish as swiftly as the lightning leade thee importuning it stay yea too often from Church or the closet where thou art kneeling to pray from heauen to earth from east to west in a moment from businesse to businesse and when thou hast with strong cries tears and sighes forced it into the presence of God and art secure of thy hold vpon it tell me if with the flight of a thought it wil not plunge it selfe into the deepes of secular things if like some dreame thou shalt not loose it as thou findest it if at the best when it seemeth to render it selfe to thine inquisition behold I am here it bee not then as Obadiah said to Eliah When I am gone from thee the Spirit shall carrie thee into some place that l doe not know Tell mee if it will not put thee off to anothen day with pretences of present importunity affaires and the like that thou hast no need of troubling thy selfe now tell me if it deceiue thee not with shewes of holinesse tell me if when thou hast sound it it startle not as one impatient of being toucht tell me if thou canst with any violence hold it but that it will bee lost in a thousand distractions The reason of all this is because sinne can abide no examination lest the vglinesse of it should make it hatefull therefore so soone as it was borne it ranne with the sinner like some night-louing monster to hide in the thickets therfore it filleth with feare and shame that wee might hide it if it were possible from our own consciences and our owne consciences from our selues first there fore remooue those letts which stop the way to the examination of thy soule Secondly duely and carefully consider thy soules estate Examine your owne heart vpon you bed 〈◊〉 Let a man therefore examine himselfe Prone your selues examine your selues know ye not your owne selues Returne vnto thine heart and diligently consider thy selfe whence thou camest whither thou goest how thou liuest what thou doest what thou losest how much euery day thou profitest how much thou art defectiue what thoughts make mostfrequent incursions into thy minde what affections mooue thee most what temptations stratagems of the wicked spirit giue the fiercest assaults when thou hast as much as is possible goteÌ„ knowledge of the state of the inward and outward man not onely what thou art but wharthou oughtest to be then maist thou in thy thoghts be caried vp to the conteÌ„plation of God for by how much more thou profi test in the knowledge of thy selfe by so much more thou aspirest to higher things if thou hast already lifted vp thy soule set thy affectioÌ„ on things aboue learne to dwel ther with whatsoeuer distractioÌ„ thou art withdrawn euer hasteÌ„ to returne thither custom will make it easy for thee todwel ther by holy thoughts nay it will be a punishment to thee to remaine else-where This cannot bee without a frequent and seuere examination of our soules And on the other part whilst wee finde not our sinnes those wayes will please vs which prouoke God to wrath when disobedient Saul said I haue fulfilled the word of the Lord then his iudgement is denounced so Sathan fighteth with his double weapons killing some with their owne sinnes but some also by their vertues either by the knowledge of them as the presuming or the opinion of them as the erring Such is our selfeloue and spirituall blindnesse that when wee feele the rod wee will not feele our sinnes when wee languish vnder our afflictions wee dare pronounce our selues iust and innocent so not finding our hearts corruption for which God striketh wee are smitten still I hearkened and heard but none spake aright no man repented him of his wickednesse saying what haue I done therefore the Lord threatned the iudgement Thou groanest vnder some affliction search to the bottome of thine heart there is some Ionah sleeping in hold cast him out and the storme will cease Otherwise for a man Pharash-like to grieue at his plagues and not consider the hardnesse of heart which causeth them is to cast on more and more wood and to complaine of the fire Knew thine iniquities for thou bast rebelled and then returne thee againe saith the Lord. Before wee can turne we must know our sinnes and examine our selues before wee can know them Neither is it casic by examination to finde our sins wee must as the Woman for the piece of Siluer light and sweepe wee must let down the word of God into our hearts The Iewes could not finde their sins Peters Sermon found them and they were pricked in their hearts Dauid could not finde his till the Word of God came to him by the Prophet Nathan then hee findeth them examine therefore but by the word of God and take this rule with thee So ofteÌ„ thou hast happily examined thy soule not bin deceiued in thine inquest as thou findest by searching more cause to search further rest not contented when thou thinkst thou hast no sinne it is the wrath of God which causeth that for thy sinns thou shouldst not vnderstand thy sins lest thou shouldst repeÌ„t The first degree of hapines is not to sin the second is to acknowledge our sins Ther ruÌ„ neth that entire vndeminished innoceÌ„cy which may saue Here followeth the remedy which may heale Thirdly iudge thy soule if wee would iudge our selues wee should not bee iudged the onely way to preuent afflictions is to condeme thy selfe as most worthy to be afflicted God like a gracious Father standeth with his rod in his hand to preuent striking he sheweth and threatneth his iudgements that he might not execute them vpon vs he sayeth Why will yee dye O house of Israel Hee desireth not the death of a sinner and mercy pleaseth him therefore he expecteth our repentance that hee might forgiue I will goe and returne to my place till they acknowledge their offence Take thee a roule of a booke saith the Lord to Ieremie and write therin all the words that I haue spoken to thee against Israel and against Iudah It may be that the house of Iudah will heare all the euill which I purpose to doe vnto them that they may returne euery man from his euill way that I may forgiue their iniquity and their sinne He expecteth thy voyce that he may not punish but pardon Preuent thine accuser if thou accuse thy selfe thou shalt feare no accuser sinne can hope for none other sentence but condemnatory which if thou faithfully pronounce vpon thy selfe God will not Fourthly thou must correct and reforme the euil in thy soule Phareah Saâ—l Iudas could say they had sinned but
could not ameÌ„d What auaileth knowledge of our finn without reformation what profiteth the light without sweeping this inward house Blessed saith Augustine are they who reioyce when they enter into their owne hearts and finde no euill there Bernard giueth a reason The soule is in paine or ease in the Conscience and presently after Heere is the soules bed in this she taketh rest What is thereason why men doe so seldome and so vnwillingly come home to themselues to confer with their owne soules because there is an hell within and whatsoeuer faire shewe these paineted Sepulchers doe make there is nothing but corruption and gaâ—tly fights full of terror and aftrightment within Do but marke how vnwilling they come home whose houses are possessed with some vnquiet spirit who haue somevexing familiars there they knowe they must goe in to irksomnes murmurings and bitternes they are euer homesicke and gaspe after any other ayre the Fieldes Markets Tauernes obstreperous Common-pleas any prisons and stages of warres are esteemed more quiet places how much more wretched is it to haue this intestiue shrew a refractoric minde a peacelesse conscience which will goe with thee till thou leauest thy selle whose shrill tongue no Bedlam can tame no sleepe pacifie no wearines allay no distance intercept no indulgence sweeten no good words satisfie giue it it owne will it only will more insolently grieue thee curb it it will be furious Therefore that thou maist come willingly to thine owne heart clense it among all the diseases of the minde there is none so miserable as an euill conscience among all comforts none greater then a good if all be found within what euer or where-euer a man suffer he will retraict to his conscience for there hee shall finde the comforter but if there be no rest for the abounding of sinne if Gods spirit bee not there to comfort what shall a man doe whither shall he flye from the field to the Citie from the publicke to his house thence to his closet his affliction followeth him they are not locks and barres they are not double guards can shut out these disquiets no not from the sacred bosomes of Kings if they could I might say as Dauid cryed to Abner Wherefore then hast thou not kept the Lord thy King yee are the Sonnes of death because yee haue not kept your Maister Whither should he flye but to his owne soule who can finde no sanctuarie out of it but if there bee tumults if there bee the smoke of iniquity and the flame of wickednesse where shall hee then rest while the men of Ai had a Citie to retire to they valiantly repulsed Israel but when the ambush was discouered when the enemie was before and the smoke and flame of the fire were seene in their owne Citie then their hearts failed then they perished so long as wee haue a good conscience to retire vnto wee cannot bee ouercome of any afâ—lictions for what hath hee to feare who is conscious of no sinne but when feare of present death affrighteth on one part and the conscience within on the other part cryeth as Iosephs brethren in their feare Wee haue verily sinned against our brother therefore is this trouble come vpon vs which guilt of conscience is as it were the smoke and flame of hell fire diâ—couering it selfe in the sinners bosome then he is cast downe Whither then goest thou thou caâ—st not slye thy selfe why doâ—st thou hide thy keeper followeth thee what auaâ—leth it a man to haue no witnesse who hath a conscience thou canst not auoyd thine own conscience much lesse God There is no way to flye from God but to God from God angry for sinne to God pacified by the obedience of 〈◊〉 There is no way to please God till wee reforme because hee is iust and cannot iustifie the wicked since then our life is a continuall warfare and fight against seuerall tryals we are to take that warning of sinne which the Princes of the Philistims gaue concerning their enemie Let him not go down to the battell with vs lest he be in the batâ—el an aduersarie to vs. Since we sayle with sundry windes wee must with a diligent watch free our Ship from dangerous places lest it split among the rockes no man is long safe neere danger Neither can he escape the deuill who wÌ„il entangle himselfe in the snares of the deuill If thou wilt be safe let not the serpent lye in thy bosome shut sinne out of thy soule if thou wilt haue a trâ—stie refuge in affliction keepe a good conscience Hic mâ—rus aâ—enius esto Let this be thy wall of brasse Some can say why art thou so my soule yet they are but Elies so milde to themselues that in the examination of their â—aylings they rather confirme then correct their errours the drunkard often expostulating with himselfe but slenderly why hee is so ouertaken at last with frequent thinking thinketh drunkennesse but good-fellowship himselfe naturally or habitually enclined to that vitious thirst and therefore of necessity a drunkard Sinnes like trees in an hollow ground if they be not ouerthrowne with much shaking take deeper roote Iustice by animaduersion as Nature by her offices in a sickly body doth dangerously assay that which it cannot perfect and giueth the disease new strength This ill iustice in the soule as in the state whih examineth faults but for fashion not pursuing them to the due execution of lawes teacheth men more presumptuously to sin better faults were passed by vnseene then discouered not corrected the same care which bringeth to this enquiry and reprehension Why art thou so my soule must reforme and amend the euill reprooued that it may be no more so Fiftly thou must hereby comfort thy soule and raise it to a sound hope There are three common errours in this case the one of them whose thoughts in any distresse like Iacobs sonnes in the dearth stand gazing one vpon the other all expecting reliefe but either voyde of counsaile or endeuor these men tyre themselues in those endlesse Meanders of pensiue thoughts neither finding nor wisely looking for helpe or in the weakenesse of their resolutions put it all vpon time the supposed vulgar Physitian for euery malady herein falling short of the wiser Heathens who though without true reason sought cure for their afflictions in reason such men are corrected in vaine they not only loosing the quiet fruits of righteousnesse which good men gather froÌ„ those thornes but prouoke God to strike more fearefully because they contemne and neglect his iudgements who make eyther none or a wrong vse of them The second is of those sad malecontents who in any great affliction put on the soule to some desperate resolutions such mens thoughts are vsually astonied at first and being recouered furious or like Iobes miserable comforters at first mute at last vexingly talkatiue To this second kinde may be
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
which is a true rest in the fruition of the chiefe good till the mind rest in obtaining that vnmeasured goodnes which can not onely satisfie or equall but exceed the mind and giue vs aboue all that we desire or thinke Hence it is that from the most loathed to the most emulated from that poorest and most wretched condition which all men hate and dislike to the best that can be heere enioyed from the lowest or highest to which pitty can descend or enuy looke you shall finde none vvho wisheth not some change the poore man would faine be rich the rich man honourable the honourable powerfull the mighty would reigne and hee that commandeth many millions cannot command his owne minde this one thing to bee content the King of Kings displayed in his owne Crowne those soueraigne thornes which pricke the sacred temples of Kings There are two restles tormenters of the soule feare and griefe one waiting on the prosperous the other on the wretched readie to giue a spunge of vineger to their sufferings when we are well we feare when ill wee grieue there 's no condition secure from feare or void of sorrow So that if the question were Why art thou sad the answer were at hand looke on thy conception birth infancie middle age old age looke into thy body and the sundry distempers faylings and decayes thereof doe answer for thee looke into the whole course of thy life how often hath one day mingled thy wine with gall how often hath one hower shut vp a carelesse mirth with sorrow and bitternesse of spirit looke among thy friends how many lesse dost thou now recâ—on then once thou didst enioy how many depriuings seemed not at once but in sundry funerals to haue buried a great part of thy life with them looke into thy family how many breake-hearts hast thou outworne with time besides those which yet liue to grieue thee looke round about how many euils are there in the world to make thee feare or sorrow not to speake of depopulated Prouinces famine murders rapes mangled carcases of halfe-demolished Cities and all that wofull equipage and effects of warre which we haue felt in others sufferings wherein the compassionate doe vent their mute impatience with teares and sighes nor of so many famous Churches of Christ surprized and filled with Babylons vncleane birds crying with one voice Woe is me for my destruction and my grieuous plague my Tabernacle is destroyed and all my cords are broken my children are gone from mee and are not there is none to spread out my Tent any more and to set vp my curtaines Haue ye no regard all ye that passe by this way behold and see if there bee any sorrow like vnto my sorrow which is done vnto me wherewith the Lord hath afflicted me in the day of his fierce wrath Not to speake of those warlike tumults warres and rumors of warres which threaten the world as if the Angell which came out from the Altar now cryed to him that hath the sharpe sickle Thrust in thy sharpe sickle and gather the clusters of the Vineyard of the Earth for their grapes are ripe Looke about thy selfe on what side art thou free where hath not death layed his ambush where dwelleth that light heart which can promise it selfe one houres secure mirth Consider thy soule how many are thy cares euen for worthlesse trifles griefes perplexities or to speake the most the most vnspeakable miserie which sinne bringeth with it and it may seeme a more proper question Why art thou merry but he saith Why art thou cast downe Why dost thou disquiet thy selfe Great reason hee should call his soule to account for in the one it lyeth weltring in the bitter floods of griefe in the other it possesseth not it selfe as wee shal see in it place and both these excesses proceed of some distrust It is true that when all other passions in their meanes doe helpe the naturall vigor and life of man these are of themselues destructiue as being like all their allies an appendix of death the curse of sinne yet in respect of mans present being sanctified sorrow is among all passions an antidote not only good but necessarie to the soule as bitter Pills are to a surfeited body Satan in his mischieuous beneuolence promiseth the soule an excellent estate in delighting it but he knoweth that pleasure euer vateth and softneth it leauing it ill affected hee knoweth it is Vertues domesticke enemie therefore when hee would depriue men of all holines which he can no wayes do but by that which pleaseth with these alluremeÌ„ts he rauisheth the mind being assured that these are the golden Apples at which wee will stoope the onely baites the onely stales through whose vnsuspected disguisements he may let fly his venomed arrowes at the beguiled soule This is that for which fooles not onely endure but dotingly loue the dreadfull approaches of sin God leadeth to life through sorrowes Satan to death through pleasures so that men come to true good through seeming euils and to true euils through fallacious good So then the tempter giueth pleasures as Saul gaue Dauld his Michal that she might bee a snare to him Thus as Cyprian said of the Potentate â—rridet vt saniat hee smileth that hee may rage he flattereth that he may deceine he enticeth that he might kill hee exalteth that hee might cast downe It is vertue to bee abstemious in lawfull delights and to vse them cautiously lest they prooue snares lest their alluring charmes bewitch vs and we perish No doubt there is a lawfull and vsefull delight which comforteth the heart causeth good health to the body and so sweetly accommodateth the minde that a man is more cheerefully enabled to the seruice of God who gaue not so many seuerall kinds of creatures and conueniences for delight to ensnare men but that in the wise vse of them we might admire and praise the goodnesse of a bountifull God the abuse and excesse is euill and dangerous so is it in all passions of the mind when they are moderate and their streames keepe within their owne channels they are sweet and vsefull but when they ouerflow their bankes they become muddy and polluted and so it is in the kinds of good sorrow feare and sorrow are for the present necessary to good and euill men to bridle the euill to exercise and amend the good The three children were cast into the fire bound but they were presently loosed and walked without danger such are wee the world sinne and many idle affections haue strong bands vpon vs but so soone as we are put into the fire of affliction we are loosed so that wee walke more comfortably and safely we come out like refined gold Dauid confesseth it of himselfe Before I was afflicted I went astray but now haue I kept thy Word Such is sorrow as the Senate iudged of Seuerus hee seemed nimis crudelis
strong delusions and many times greater despaire mirth openeth the heart like wine leauing all vngarded and exposed to slaughter like Isbosheth to those craftie Marchants whose trade was in blood Of all the passions and affections of the soule sorrow seemeth an harmles silly one not to be blamed but pittied yet oâ—o tuo scorpium time crush it in the egge left it prooue a Cockatrice Worldly sorrow is a cunning Sinon whose harmeles and suspectlesse visage so beguileth many that Satans full-bowelled stratagems armed and most desperate resolutions are by it conueyed into the soule it is a mischiefe which secretly biteth the heart-roote it eateth vp the life it is more generall and greater then bodily sorrow it dulleth and hindereth the vigour and apprehension of the mind perpetually drawing the sight and intention thereof to that obiect which is dreadfull offensiue and vnpleasing it taketh away the rest of the mind which should refresh it by diuersion to better hopes it weakneth the liuely and cheerefull flight of the thoughts leading them to conceits as incongruous and irksome as are the tedious complaints of â—ooles and mad-men it hindreth the vitall motions of the heart and operations of the body it dryeth vp consumeth and weakneth iâ— it is a miserable anguish an hidden wound an vnsufferable mischiefe such is extreme worldly sorrow and yet more like the Crocaâ—ile it groweth as long as â—t liâ—eth if it be not killed â—etimes it will proue an insuperable Monster to deâ—oure tâ—ee by making thee â—epine and murmur against God to thine vtter confusion and â—obiection which is a due 〈◊〉 of the vnthankfull Why art thou so disquieted within me VVE are come to the second part of the disaffection â—eere reprehended as Israel to the waters of strife wee must finde some healing branch to cast iâ—to it wee are come from a stupid an excessiue sorrow to an inconstant impatience Quare 〈◊〉 It seemeth not a stayed griefe capable of aduice nor simply one but manifold like a tumult in some angrie hiue so swarme the busie thoughts like many people vnder some suspected roofe sundry iealousies increasing the feare all rise to runne out at once and where all would none readily can so in some desperate griefe a thousand different and contrarie resolutions doe in that manner throng the doores of the soule that it can vtter none Like some violent spirits shut vp in the vast hollowes of the earth enraged for lacke of vent causing a tumultuous shaking of the earths foundations such is impatient sorrow in a troubled heart What euill past commeth not then to mind How doe wee pull discontents out of their graues reuiue old calamities which are like sundry infirmities in a crazed body one indisposition giueth a new life to many out-worn griefes and feeling to forgotten bruises and old hurts Lord why castest thou off my soule Why hidest thou thy face from mee I am afflicted and ready to die from my youth vp while I suffer thy terrours I am distressed saith Dauid Thou hast remooued my soule farre off from peace I forgate prosperitie and I said my strength and my hope is perished from the Lord remembring mine affliction and my misery the wormewood and the gall saith the Prophet The greater part of men may aptly change the question and say Why art thou so quiet ô my soule Wee may wonder what sleepie pillowes they rest vpon as it seemed Augustus did at that bed whereon the desperate debtor slept who sleepe in sinne as Ionah in the storme as the sluggard that sonne of confusion in the haruest as a man that lyeth downe in the midst of the Sea or as he that lyeth vpon the top of a Mast as one with a Serpent in his bosome as one who hath a thiefe broken into his house to such I may say with that Ship-master What meanest thou O thou sleeper nunquam secura sides such is our victorie of faith as that we are neuer in this life secure conquerers still the spiritual thiefe breaketh into our soules and we haue not to deale with flesh and blood onely but with spirituall wickednesses vigilant enemies sleepelesse deuils the powers of Hell Therefore I may say as Demosthenes of Calcas My Lords of Athens how vigilant ought we to bee seeing wee haue theeues of brasse and walles but of clay oâ— as the Prouerb hath it Hee had need of a Dog to his seruant who hath a Woolfe to his companion How often haue wee neede of our Sauiours words Watch and pray and where that will not serue some thornes in our sides to awaken vs If a man lose a little of that hee cannot long keepe like Micha hee pursueth with open mouth or without other instigation as his mother he blesseth or curseth as it were with a breath as hee hath sense of losse or recouerie but when the best part is in hazard hee is contented to be spoiled it neuer disquieteth him hee knoweth not what this question meaneth God will appoint some Moses to meet with these rockes to make them flow I may say O that their head were waters and their eyes fountaines of teares O that their hearts could bee throughly touched that they might bee disquiet and impatient Good men are most disquieted for Gods dishonour or their soules danger when secure men say Surely the bitternesse of death is past It is a fearefull signe to bee past griefe past vnrest in sinne as it is for the body to bee past sense such a mind is dead not patient sinnes rest is the soules great hazard or for their absence from holy assemblies or want of the vse of Gods Word and Sacraments though these doe strangely please some godlesse men so for the same cause Heraclite weepeth for which Democritus laugheth This disquietnesse and tumultuous sluctuatioÌ„ of mind which is here reproued is an effect or concomitant of extreme sorow in the first the soule was cast downe oppressed in this it lyeth fretâ—ing vnder the burden somtimes wrestling vnder the mightie hand of God with indignatioÌ„ at that it suffeâ—eth as if it were indeed worthy of a better conditioÌ„ it laboreth to cast off the burden it seeketh a thousand waies for som tergiuersation escape all this while God holdeth it fast in his hand it auaileth not to striue hence then a man is said to be impatient not because he doth not but because he would not suffer that which hee by so much more doth suffer by how much lesse he would the coÌ„trary to this is patieÌ„ce whose obiect is iniury or affliction A mind too quiâ—t settleth vpon it lees like Moab at rest from his youth it is like standing waters fruitfull oâ— Serpents and venimous reptils an Asphaltitâ—e Lake which feeleth no recâ—pâ—ocation a pacificke Sea on the other part too much disquier is an extreme as dangerous in the one wâ—e are becalmed in the other wrackt Now as God
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
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
fountaine of all Goodnesse perfect goodnesse perfection it selfe goodnesse it selfe This is Dauids God But had he reueiled himselfe such to Dauid and not communicated something of this goodnesse to him what had it auailed him The wicked mav know him to be the God of the righteous but a seuere Iudge to them The deuill knoweth more of his power and Maiestic then we can speake yet hee trembleth at his presence but here is that which onely comforteth the holy man he is my God How is hee thine At he was Dauids in respect of the Couenant of Grace hee bought vs with a price when wee were lost Hee reconciled vs vnto himselfe by Iesus Christ when wee were enemies and children of wrath he made vs of aliants and strangers from the couenantsâ— of promise domestickes to himselfe sonnes and heires of heauen Neither was Abraham Dauid or any of the Saints reconciled by God and made his by any other meanes then faith in the same Iesus in whom we also belieue there is none other Name giuen vnder Heauen whereby we must be saued the Fathers did all eate the same spirituall meate and did all drinke the same spirituall drinke for they dranke of the spirituall rocke that followed them and the Rocke was Christ This is the Couenant which he maketh with his he will be their God No question but Dauid comforted himselfe with this and thereby sheweth vs the only ground of solid comfort which is in and against euery affliction to labour for a true sense of our interest in God and that through his Couenant of grace in Iesus Christ The Lord is my portion saith my soule therefore will I hope in him For first there can be no good and true consolation without this as appeareth by that which hath beene said for there is no peace to the wicked neither is there any such heauie affliction as that which assaileth a guiltie mind an heart and conscience without God and goodnesse where at the sight of danger the memory telleth the wretch within of an innocent Iosephs blood a Naboths Vineyard an Orphanes goods in his house or the like sinne for which God is his enemie for which the desperate and appalled conscience fainteth and perswadeth him God is now come to take vengeance Neither are the prosperous wicked in any better case all that comfort which they seeme to haue is but as a short beguiling dreame of happines to some wretched man these differing no more then two condemned men one now vnder the tormentors hand the other in the Gaolers and presently to take his turne To leaue these the seruants of God know themselues they had no true comfort in any tryall vntill they were assured that God was their God and they his seruants Augustine confesseth the reason why hee could not bee comforted in God when beeing a Mâ—kiche hee lamented the death of his friend In teares said he I had a little rest but when my mind was carried away from them agricuous load of misery surcharged mee which I knew Ô Lord was to bee cased and cured by thee but neither would I neither could I because when I thought of thee thou wert not any thing solid and firme to me for not thou but a vaine phantaâ—â—e and errour was my god wherein if I striued to repose my soule that it might rest it found no footing but full on me againe and I remained to my selfe that vnhappie place where I could neither be not yet recede For whither should myheart flye from my heart Whither should I flye from my selfe Whither should I not follow my selfe Secondly we must know that they that are his can want no manner of thing which is good whether our instance bee in things temporall or spirituall they are alwayes by him they haue their conuersation in heauen hee taketh their parts his especiall prouidence watcheth ouer them as hath been said It were a taske for an Angels tongue to recount all their priuiledges for eye hath not seene not eare heard that whereof their hopes assure them The Queene of Saba accounted Salomons seruants happy who stood in his presence but I may safely say with the Psalmist Blessed are the people whose God is the Lord. God would assigne the Leuites no possession among their brethren because himselfe would bee their portion What need hee more who hath the Lord for his part This only can make a man happie What would it auaile thee to call this house this field this treasure this kingdomâ— this world thine if thou canst not call God thine The more thou hast the more vnhappy thou art I had rather bee a doore-keâ—per any thing in the house and fauour of God then to possesse all things else Take away riches honors health any thing only be my God and let me neuer want assurance that I am thine It was said of Mahomet the great that in his loue was no assurance and in his least displeasure death but our God is not changeable and in his pleasure iâ— life Our God is not as the gods of those Painyms which must bee fed with human blood merâ—y pleaseth him nor as the gods of the Grecians which they were woont to serue and present as many poore attendants reteiners now doe their great Lords not that they should profit or do them good but lest they should hurt them But heâ— is a gracious God and a louing Father hee saued vs euen when we could do nothing but worke our owne destruction Wouldst thou haue comfort Be thou his who is the God of all consolation Let him be thy portion thy God euery one saith it but you shall rately fin◠〈◊〉 confidence Thou must renounce the world sinne and thy selfe if thou wilt haue God thy God the 〈…〉 god is pleasure the Epicures his belly the couetous manâ— god is his riches if thou wilâ— haue God thy portion thou 〈◊〉 bee emirely his thou 〈◊〉 not haue any other God thou must liue as one of his Euery one claimeth an interest iâ— God the very hypocrites catch hold of him as those women in the Prophet â—â—ely let vs bee called by thy 〈◊〉 and take away our 〈◊〉 The wicked heretikes cry our God our God who yet sticke to the Church like Bernacles to the 〈◊〉 side are neither fish noâ—â—â—â—sh till opportunitie wingâ—th their desires and then they are gone Didst 〈◊〉 not stil try vnto me Thou art my Father and the guide of my youth thus hast thou spoken but thou doest euill euen mâ—râ— more If thou wouldest haue God owne thee in offliction comfort and relieue thee in 〈…〉 and feare him alwayâ—◠〈…〉 therwiâ—â— though thou 〈…〉 lonâ— prayers and 〈…〉 hee will 〈…〉 thee Hast thou 〈…〉 thy 〈…〉 not too 〈…〉 rowes 〈…〉 the wicâ—â—d 〈…〉 now 〈…〉 Where iâ— now 〈…〉 Where thy Religion 〈…〉 the Lord 〈◊〉 the 〈…〉 〈…〉 thine infirmity who 〈◊〉 am infirme but
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