and quiet and a conscience euill and diâ—quiet The first is when the spirit of God testifieth to a mans soule that hee is the Sonne of GOD in which assurance it restâ—th and such a man hath peace towards God The second is when God doâ—h exercise a man with sundry feaâ—es to cause him more zealously to call vpon him the third is when a man sleepeth in so deepe a security that hâ—e hath no sense of his owne misery The last is when affrighted at the sense and memory of his sinne a man can resâ—lue of nothing but to dispaire 2 There are in the regenerate such remainds of the old man that their consciences doe sometimes sleepe like Ionas in the storme so hard it is absolutely to put off the man and cease to be what wee were borne but that rest causeth their further vnrest and disquiet of minde to awaken them 3 As we haue in this life no absolute freedome from sinne so no absolute immunity from disquiet of mind which though it be the Caananite left to exercise vs in a continuall and carefull watch against sinne and therefore the Psalmist here speaketh as it were to one within him like a man consisting of two opposite parts one casting downe and the other raising vp and comforting yet wee haue such assurance of the death of sinne faith in Iesus and the dayly decaying of Sathans Kingdome by the power of Gods holy Spirit dwelling in vs such peace of conscience and â—oy of the holy Ghost as that we are not vtterly ouercome of sorrowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee are perplexed doubting but not despairing 4 The more the soule is freed from sinne the more it feeleth in it selfe the life of Iesus the more assured quiet and peace it hath and therefore is the lesse subiect to those spirituall tyrants which vexe and torment the soule Sinne is euer to be auoyded but the assaults and charges of sinne are to bee receiued diuersly some by flying some by resisting by flying when the serpents presence is infectious when thinking encreaseth the incentiue as in luxurie and wantonnesse and the like therefore hee commeth with his Heâ— fuge nate Dei Flee fornication Flee from the lusts of youth It is a serpent there is no surer way then flight wee must Parthian-like fight flying So hee saith of couetousnesse â— man of GOD she these thinges because the more we lookâ— vpon the world the more wee are â—nâ—mouâ—â—d Sometimes wee must resâ—t when Satâ—an commeth vpon vs with his scarâ—e crowes or wher continuall meditation discoâ—ereth the sinâ—e and breakreth the power of it so in sorrow â—nd impatience wee shall ouâ—â—â—ome if wee wisely and valiantly resist the 〈◊〉 by meditating on all the circumstances causes and effects thereof till by finding our errour wee findâ— cure These things layed down it appeareth farther that to the attaining that quiet which is the health of a sound minde we must deale with the part affected which is the soule foure things may perswade vs to an especiall care hereof First the worth and excellency of the soule which besides it being eternall and incorruptible is so diuine that it was created to the most holy image of God in sanctity and righteousnesse endued with that admirable light of reason that it is not onely apprehensiue of the creatures but of it selfe and some knowledge of the Creatour of it selfe by the booke of Scripture and the booke of grace wherein he hath reuealed himselfe Augustine vpon this Pfalme expostulateth after this manner What shall I doc to finde my God I will consider the earth the earth was made there is great beauty of the earth but it had a maker Great are the wonders of seedes and things which bring forth but all these haue a Creator I see the vastnesse of the broad sea I am amazed I admire I seeke for the Author I see the heauens the beauty of the starres I wonder at the sunnes brightnesse seruing to our dayly labour the Moone comforting the vnked shades of night these things are wonderfull and to be praised these things I doe admire and praise but I long for him who made all these I came to my selfe I search what I am who enquire after such things I finde I haue a boâ—y and a soule one to bee goâ—â—â—ned one to gouâ—â—ne my body to serue my soule to rule I â—iscerne my soule is something better then my body I perceiue that which eâ—quiâ—eth after these things is not my body but my soule and vâ—t the things which I haue behold on euery side I know I see them through my body I praised the earth I know it by mine eyes I praised the sea I knew it by mine eyes the Heauen the Sunne the Moone I knew them by mine eyes these are windowes of the minde there is one with in who seeth through them when hee by some other thought is absent they are open in vaine My GOD which made al these things which I see with mine eyes is not to be found with these eyes something the minde â—pprehendeth of it selfe whether it be that which it â—â—rceiueth not through the eiâ—s as it doâ—h colour and light nor through the caâ—e as sounds there is somthing within which is neither colour nor sound Let any tell me what colour wisedome hath yet it is within it is beautifull iâ— is commended and when these eyes are shut or in darknesse the soule enioyed the light thereof hee conâ—lâ—deth therefore It seeth it selfe by it selfe as it knoweth it selfe it seeth it selfe it requireth not the helpe of the bodies eyes to see it selfe yea rather it withdraweth it selfe from it selfe that it might see it selfe in it selfe it recedeth from all the senses of the body as it were obsâ—â—â—perous distractiue but is Goâ— any such thing as the soule truely wee cannot see GOD but with the soule yet hee cannot be seene as the soule And a little after he saith Therefore seeking God in things visible and bodily and not finding him seeking his substance in my selfe I finde hee is something aboue my soule that I may therefore apprehend him by my vnderstanding I meditated on these things when should my soule come neere that which is aboue my soule except my soule should ascend aboue it selfe What are these things which are seene with the eyes how beautifnll are they These are not seene without the soule how much more excellent is the soule then these Yet neither is the soule satisfied with the contemplation of these nor of it selfe send it to the earth sea ayre heauens busie it vpon the reflexes of it selfe it will not rest here it must come to a glorious Creatour of all these then as those holy beasts in Ezekiels vision when there was a voyce as the voyce of the Almighty in the firmament aboue them it standeth still and letteth fall the wings Since then the life and felicity of man is
in knowing God and in him and by him those infinite good things which he hath communicated to man these onely the eye of the soule can sâ—e it importeth vs to care for this soule about all that which GOD hath giuen vs with it The bodily eyes which perceiue onely things mortall corruptible fraile or changeable are of such excellent vse that if we wanted them wee would giue all wee haue for them If Iesus should now come by the blinde man would not his petition be that of Bartimeus Lord that I may receiue my sight How much more pretious is the soules eye Which of vs had not rather dye many deathes then be metamorphozed into the shape of some beast though wee might still retaine an humane minde how much more had we â—ather suffer then be depriued of reason and vnderstanding haue the soule of a beast in an humane shape Therefore because God hath made man of parts so different of a soule a spirituall and heauenly substance of a body of earth to serue all our conditions and estates neither all soule because our first part is to deale with earthly things nor all body because though wee liue and are lashed for the present about earthly affaires yet we must liue a life spirituall heauenly and free from necessities cares and negotiations Therefore we must now care for our soules and not be like those who as if they were all body all earth and no soule liue out of themselues all their thoughts words and actions are for the body and things temporall as foode rayment riches possessions titles of honour pleasures and the like but as if the soule were some Idea and dreame of a Phylosopher nothing or nothing worth they seldome if euer thinke of it the reason is because for the most part men are either ouercome captiuated of their owne affections so that they onely serue them or are so lazie and stupid that they know not whether they haue a soule or no they cannot looke vp for the most excellent light most offendeth tender eies this maketh those frequent confluences of people to any idle spectacle if it be but to see tripudiantem Simiam a dancing Ape or the like they forget themselues runne in and admire it but for so admirable and excellent a part of themselues as is the soule they haue neyther time to consider nor delight to heare of it What madnesse is it to neglect that for any possession without which wee cannot truely possesse any thing What should a man gaine to get all the world with the losse of the soule without which hee possesseth nothing Thou foole this night thy soule shall bee required of thee then whose shall those things bee which thou hast prouided What exchange shall hee giue for a soule who would redeeme it lost Can these acquests for which the whole world sweateth cause or quiet the soule There is nothing of the world worth this little part of heauen Vnhappie therefore and desperate is the neglect of it if our estate bee impayring wee consult with our friendes if our possession bee in hazard through some cracke in our title we solicite the Lawyer if our bodies the Physician if our soules we will not so much as aduise with our selues alas if the soule be neglected what is the externall man The strong is like blinde Samson puissant to his owne destruction the rich like the Isis-bearing Asle the worldly-wise like the deuill subtill but not innocent the honourable like those images carried in Precession and after their liues holiday cast by into some mustie corner of a dark rood-loft the beautifull but pleasing mischiefs like curious spring-flowers of excellent colours but noysome smells Strength riches wisedome honour and beauty are principally in the soule which like the Kings daughter must be all glorious within the beauty of the soule is a diuine and vndecaying beauty not subiect to time and age wormes and corruption and if God hath expressed such excellencie which is but a reflex of the beames of his incomprehensible glory on the creature in a corruptible body what is that yet vnseene excellencie and beauty of the soule If Moses face yet subiect to corruption was so glorious when hee had talked with God that it must be vayled what shall bee the countenance of a glorified body conformed to the image of Christ and by that thinke what manner of creature the soule shall be when the face of God shall shine vpon it without these cloudes of mortality interposed when we shall be more then restored to that excellency of our first being If thou vnderstandest not this know that the most excellent beauties of the world are seene by light without which they are not and to see spirituall excellencie holinesse and purenesse of heart is the light without which thou canst neither see God bee sensible of goodnesse nor know thy selfe this is like the Sunns brightnes which cannot be helped with any baser light therfore be holy be pure and thou shalt see what excellencie there is in vertue what vertue in the soule Lord how curiously doe men order their gestures of body how doe they bring their words to the file before they haue admittance to the tongue how do they examine their countenance the least errour of their garment is seene and rectified but as if the soule were lesse obserued of the all-seeing God then their lineaments of men here they are precisely curious there negligent and stupid loue thy soule and thou wilt be iealous of it thou wilt bee looking what it wanteth thou wilt confer with it and cheeâ—e it vp as the Kingly Prophet here Why art thou cast downe 2 The second reason to perswade vs hereto is because the cuill here to bee cured is a sicknâ—sse of the soule whether wâ—â— speake of the affection vnder which the Prophet groaned true sorrow like a daring enemie maâ—cheth towards the heart the soules imperiall seat the body is not pained without the suffering of the soule Some indeede can faigne and set off their gâ—iefes with words as if they meant their sale like those counterset Vagrants who lance and sâ—arifie sound parts and make them sores to gaine compassion the talkatiue can tell you sad Tragedies In exiguo Pergama tota mero Of martyrdom in his cups sorrowes in his wine light cares are full of tongues but as here abyssus abyssum depth of griefe called for a depth of talke a Soliloquie It is vsuall in great sorrowes their deepest sources runne stilly and wee talke inwardly our soule to it selfe within it selfe There is an hypocriticall repentance also coloured with faire complexion of religious sorrow which looketh like Iezabel out of her windowes to make loue to the vulgar there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if it be not in the soule it is no penitent griefe there may bee an elegiacall tongue where the heart is no more affected
DAVIDS SOLILOQVIE CONTEINING MANY COMFORTS FOR AFFLICTED MINDS As they were delivered in Sundry Sermons at St. MARIES in Dover By IOHN READING LONDON Printed for Robert Allot at the signe of the gray hound in Pauls church yard 1627. Dauids Soliloquie CONTAINING many comforts for afflicted mindes As they were deliuered in sundry Sermons at Saint Maries in Douer By Io READING 2 Cor. 1. 3. 4 Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort Who comforteth vs in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selues are comforted of God LONDON Printed for Robert Allot and are to be sold at his Shop in Saint Pauls Church-yeard at the Signe of the Grey-hound 1627. TO THE RIGHT HONOVRABLE and most vertuous Lady the Lady Sara Hastings RIGHT HONORABLE THE rods of the almightie wherewith hee smiteth to heale are so many and diuers and consequently the smarts and griefes which affect the minde so variable both by reason of our sinnes multiplicity causing and our apprehensions entertaining them that I can neither reasonably hope this spiritual electuarie which I intend for the helpe of afflicted mindes can serue for euery malady nor iustly despaire of it meeting with some Readers who shall by the assistance of the same Spirit which gaue it being finde comfort in it and that in diuers kinds the indispositions of the soule being so complicate and mixed that there neede not as the Aegyptians were woont to haue a Physitian proper to euery disease hee that hath acquaintance with one grief of minde cannot but knowe many But forasmuch as their causes differ some proceeding of grosse melancholy others of darke vapours dulling the vnderstanding and disturbing the eluded phaÌ„tasie others of other causes the consideration wher of is peculiar to the Physitian my present addresse is to those onely who are capable of the Ministers aduice and the comfort of Gods VVord Truely the ancient Sages seemd to writ many things learnedly to helpe the perturbations of minde some labouring to ground it on a supposed constancie not yeelding to calamities some to bring it to a kind of stupidity not feeling them like those Artlesse Physitians killing by too much correcting some abounding humor others inuenting some pleasing lenitiues and diuersions of all I may say in a word as Ambrose of Pythagoras euening musicke which hee vsed to refresh his heart wearied with cares in vaine did they desire to remoue secular griefes with secular remedies for they more defiled disordred the minde by seeking ease in pleasures But euery Christian may by the true touch-stone the holy Scripture presently discouer them all to be adulterate counterfet neuer any of theÌ„ so much as mentioning the name of Christ and through him comming to this caelestiall Catholiâ—on of Dauid HOPE IN GOD in which is the only sound cure of a troubled minde wher in the most illiterate Christian excelleth the most bookish Philosopher Seeing therefore by the good prouideÌ„ce of God I haue become acquainted with the vsage lineaments of a troubled soule not onely by the view of others malady but also by the sense of mine owne as Protogenes the Painter hauing his owne countenance set by an half-famishing dyet was thereby enabled to take the true aspect poutrait of meagre Lalysus to life And seeing I haue not onely gotten some knowledge of the disease the beginning of euery cure but experience which begat the Art of Physicke hath made mee so much an Empiric herein that I may at least as they woont to doe before the rules of healing were improued to an Art tell others by what meanes the Lord hath comforted me I haue therefore aduentured this Benoni the issue of mine experience into the publicke that those Sermons which in their deliuery were receiued with holy attention and good fruites of many Auditors might not like those Hebrew masculine bookes liue onely the houre of their birthes and presently bee cast away but remaine longer to Gods honour and the vse of his yet can I not probably excuse my presuming to tender your Honour this homely piece except I pleade your accustomed zeale to Religion and fauour to learning that you vouchsafed to honour our congregation with your presence while most of these meditations were deliuering The God of all consolation make them effectually profitable to the Reader and your Honour compleatly happy with all temporall and spirituall blessings in Christ Jesus in whom Irest Your Honours humblest seruant Jo. Reading DAVIDS SOLILOQVIE Pâ—AL 42. 11. Why art thou cast downe O my soule and why art thou disquieted within mee Hope in God for I shall yet praise him who is the health of my countinance and my God THE summe of Christianity is that which Paul giueth in charge to Timothy Warre a good warfare holding saith and a good conscience The life of a Christian is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trucelesse fight against the spirituall enemie to him that ouercommeth is appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an incorruptible crowne We must therefore take vnto vs the whole armour of God a principall part thereof is the sword of the Spirit the word of God and whereas all that being giuen by inspiration of God is profitable for doctrine for reproofe for correction and for instruction in righteousnesse that the man of God may bee perfect thorowly furnished vnto all good workes and therefore is the wholsome physicke for the soule common to all a promptuarie and store-house of spirituall receipts to cure all maladies of the minde a perfect directorie to all those holy duties required of man this one booke of Psalmes doth especially and most comfortably meet with the perâ—urbations and sicknesses of â— distempered minde It was penned by those holy men of God who in â—undry conditions of the Church prosperous and â—duerse in seuerall distresses of their owne did either â—ccoÌ„modate those-hymnes â—o the publike vse or powâ—ed out their soules to God â—pening the priuaties of â—heir owne hearts to him The matter and subiect â—câ—reof is singular For whereas the other Prophesies were their Ambassies from God to the people or at least the abstracts thereof these are for the most part their Colloquies and secret Conferences with God concerning the inward senses of their spirits Soliloquies expostulations demoÌ„strations of the minds estate the spirituall language of the soule to it selfe and God the searcher of hearts concerning it owne griefe So like are the things which are to those which haue beene that as they were not written for one time or age but for the Churches vse to the end of time euery man may apply something hereof to himselfe this booke is so compleatly furnished with all varieties that some part or other hereof draweth euery man to a priuate
and peculiar examination of himselfe There is no infirmity among those multitudes to which the fraile minde and life of man are subiect which may not here be fitted with sure direction for that cure Besides the many enemies which drawe our hearts from God our owne affections doe not lightly hurt vs Sathan making his aduantage vpon vs through them diuerting some to a wrong obiect as when wee delight or trust in euill exasperating and sharpning some to a dangerous excesse as when wee sorrow immoderatly retunding and abating others to an euill defect as when wee cannot raise our hopes to fetch comfort from the promises of God to omit the rest of which wee shall not be occasioned to speak of how many comforts are we made insensible and so enioy not what we haue iâ— our hands and possessions with how many vselesse and vnsufferable burthens doâ— wee oppresse our soules thereby making the life itself irksome vncomfortable for want of knowledge to improue or strength to moderate our sorrowes and vnrests of minde what feares what cares what impatience what murmurings what desperate resolutions what vnhappy distractions what infaust affrightments what hideous phantasies doth not this sad Erinnys worldly sorrow present the minde withall when all this while we foolishly cause that affliction which wee wickedly complaine of when we fâ—ede this bitter humour with our painefull indulgence this insatiable Vulture with our owne liuers when possessed of this melancholly deuill wee wound wee tare wee cast our selues into this fire wee plunge our selues into these Marahs of desperate sorrow There cannot be a good life without afflictions nor these without sorrow and as rarely sorrow without excesse or defect against all these here are remedies follow them you who are interessed you shall finde a certaine clew to helpe you out of those intricate labyrinths of discontent in which you found no rest out of which you discouered no way Neither can that bee in vaine which the wisedome of God hath done he saw it good that this excellent matter should bee cast and digested into such a forme of words not let fall with the vulgar liberty of speaking but taught to runne in smooth numbers ordered feete of diuine PoeÌ„sie composed and set to musicall tunes there are many songs left by the Prophets to the Churches vse there is besides this one booke of Songs the Canticles there are many Songs intermixed in the other Scriptures some seruing for solâ—mnities either on particular occasions as their victoriall Psalmes when they had passed the red Sea by a new and vnheard manner of transportation Then sang Moses and the children of Israeâ—this Song vnto the Lord So when GOD brougâ—t downe Iabin King of Canaan Then sang Deborah and Barak the sonne of Abinoam or a generall song for posterities as God commaunded Moses to record a Song of remembrance Recite yee this song for you and teach it the children of Israel a Psalm for the common and publick seruice of GOD to which certain Leuites were assigned so Dauid and the Captaine of the Armie seperated for the ministrie the sonnes of Asaph and Heman and Ieduthun to sing Prophesies with Harpes and Psalteries and with Cymbals there were of these cunning singers 288 who were deuided into 24 courses in which they serued 12 in a course to giue thanks and praise the Lord some for priuate vse and application the sweet singer of Israel endited Psalmes to bee sung not onely in the publick seruice of God but in priuate also with singular profit For as by other obiects of externall senses certaine phantasies are begotten which presenting themselues to the inward faculties of the soule doe according â—o their seuerall natures and the lâ—abiliâ—ies of the receiuer make impressions stirre vp the affections and moue the reason and will to their operations so especially those Species which enter the soule through this serse of discipline the hearing melodies and sweet harmonies which are a musicall sound or consent of sundry duly proportioned notes varied according to diuers measures of time with rising and falling of tunes for the Analogie they haue with the soule it selfe and sympathie with the affections which they doe both outwardly expresse or resemble and inwardly moue like some friendly guest welcome to the Master of the house finde a free cheerefull and ready passage both through cares and affections which are as diligent seruants to conuay them to the inward presence of the soule where they haue an admirable power to bring to a beâ—ter temper whatsoeuer is there troubled to qualifie and allay that which is too eager to quicken and awaken that which is too dull and heauy to moderate that which some ill gouerned thoughts had exasperated to sweeten that which is too sharpe and all this with such facility as if those querulous strings passionate notes excellent straines of descant which we heare did familiarly speake to the soule some spirituall language Doubtlesse instrumentall Musicke hath an admirable power with the affections as may appeare in the vse and experience of those serious Consorts martial musiâ—kâ—d which wise Commanders haue inuented to quicken and put life into their Souldiers knowing how those inanimate sounds doe rowse and quicken the dull languishing and heauie spirits as softer notes doe finde but the thoughts in their most secret recesses subduing them with so sweet a violence that the most fierce and sauage among them are contented to be touched and cares most vnquiet to forget themselues Antiquity was not so mad to thinke there euer liued that Orpheus who would goe to rake hell for a wife that could inchant Beares Lyons and other beasts oâ— charm their cares that Sisyphus forgot his labour bloodlesse ghosts wept moody Pluto became passionate to heare him sing and touch his Harpe they had true morralls which were to shew how deepely and mouingly musicke entreth into the soule But as humane well gouerned voyces excell all other notes or sounds so when those become articu late and we heare not onely voyces but words and those spirituall and heauenly I know not how the affections reason and deepest senses of the soule are so moued as that there appeareth the most excellent vse of Psalmes and singing 1 To pacifie calme vngouerned affections to quiet the fiercenesse of raging thoughts and like some gentle gust from a contrary quarter to smooth and asswage the tumultuous surges of a troubled minde Therefore Dauid whose Harpe gaue Saul rest from the vncleane spirit which vexed him those mad fits ceasing and hee enioying lucid internalls whilst hee played woont to tune his owne complaints to swectest kayes and teach his sorrowes to sing endited this excellent ditty to allay passions and bring them to such a temper as might make him capable of comfort which no minde is in violence of passion wherein all counsaile seemeth peruerse and mispent breath as in troubled water the most beauteous
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
expect me here againe Wee must not onely not opprâ—sse our hearts with cares but sometimes leaue our selues that wee may enioy our selues wee must leaue the outward man to conferre with the inward and to this purpose such places are to bee made choise of as will best serue vs to meditation Ierome aduiseth after this manner So haue thou care of thine house that yet thou afford thy soule some vocation choose some fit place a little remote from the noyse of thy family into which as into an Hauen thou maist goe from the great stormes of cares and in that priuate shelter maist thou compose the surges of thy minde which were moued without Surely there is danger in secure solitarinesse for tâ—e deuill doth most assaile those alone against whom hâ—e can â—east preuaile in compâ—ny Hence tooke he courage and when our Sauiour was led out into the wildernesse that hee might ouercome for vs. Then came to him the tempter God who made man a sociable creature said It is not good the man should bee by himselfe alone and such is man as that there is no pleasant possession no not of a Paradise yet there is an admirable vse of wellgarded and moderate solitaâ—inesse to some mindes That they may call themselues to account that they may emptie their hearts of those cares which weaâ—ied them thus cloyed with company it is a sweet rest to be alone But much more is that for which our Sauiour bad vs to enter into our Chamber and shut the dore for which himselfe left the multitudes and went into the mountaine in the euening that was that he might fit himselfe to prayer for the same purpose Isaack chose the still fields and silent euenings Yet it is true which Basil obserueth the rowling and vnsteadie eye cannot see a thing at hand neither can a minde distorted with a thousand cares perceiue the trueth of things Idle and vnsetled thoughts euen in solitude are like the stragling beasts in the silent and quiet Groues easily entoyled therefore if our secesse bee not as well of minde as body what shall any solitarinesse auaile vs What profiteth it to shut thy Chamber dore if thou leaue thine heart open It is good no doubt sometimes to bee alone that wee may haue conuenience for holy Solilo quies but wee must know they are not solitarie Groues silent walkes a desolate Cell or melancholly Hermitage which can shut our selues from our selues shew mee that holy recluse that mortified Anachorete whose walls can keepe out cares sinfull and tumultuous thoughts shew mee that little Zoar those secure mountaines whither sinne cannot follow an holy Lot Shew mee that Eden into with the Serpent cannot come I left said Basil a thousand occasions of euill my selfe I could not leaue and Ierome confesseth when hee was inuironed with deserts hee yet had euill thoughts incentiues of vice following him to change our place is not to change our minde Moderate solitudes are excellent helpes to a retyred minde yet the solitarie man as the prouerb goeth is either a Saint or Deuill as a man may enioy himselfe and bee spiritually alone in the midst of multitudes so hee may bee neuer lesse alone then when alone the minde is so actiue that it cannot be idle it will bee euer working vpon something when thou art withdrawne from company except thou art cautious a thousand wicked thoughts or at the best headlesse â—antasies barren streames of idle imaginations will runne through thy minde all such conceptions proue â—ither vipers or embriâ—es mere abortiues of the soule thou must therefore as carefully auoyde these inward as those outward tumults and spend thy time to good purpose when thou art alone thou must thinke and meditate of some dâ—finite thing and that tending to Gods honour and thy soules health An holy thought in meditation as Dauid said vpon discouery of the first running messenger If hee bee alone there is good tydings in his mouth Multitudes of vaine thoughts are but the foolish Chimarae's of the minde Therefore suffer not thine heart to runne the paces of those night-rouing fires whither euery breath of winde leadeth them nor Martha-like to bee cumbred about many friuolous things with the neglect of the one necessarie Fasten vpon some course for the reliefe of the minde and giue it not ouer till thou hast brought it to some good perfection as this happy sequestration of thy soule to repentance recesse from euill thoughts euill men to the inward Temple of Gods Spirit where thou maist with a secret liberty call vpon him then shalt thou not onely ease thy minde but finde an happy issue of thy sorrowes they shall bee a Bethesda to heale thy minde of some other languor if thou canst wisely descend into those troubled waters I know how willingly wee thinke of our businesses and things of the world Cares pleasure and desire are like the teeth of the flesh-hooke which Sathan thrusteth into our hearts as importunately as those vngodly Impes who woont to say to the Sacrificers in Elies time No but thou shalt giue it now and if thou wilt not I will take it by force How many houres doe these take from our sleepe and wee consenting to the theft are pleased that our soule should entertaine the robbers with long parleys when alas all these proiections are but as visions of the night and as a dreame when one awaketh Sweet and excellent is the contemplation of things diuine and heauenly wherby the minde is carried vp on high a man is rauished in Spirit illuminated with knowledge enflamed with desire of goodnesse all inordinate affections wandring thoughts and fluctuation of the minde eâ—agations of the spirit and distractions of the soule are recollected into one and the whole desire fastened in that fountaine of blessednesse when the soule commeth to a neerer view of GOD wee may see him in his creatures the heauens declare the glorie of GOD and the â—irmament sheweth the worke of his hands as wee see the power actions publicke and gouernment of a King in euery poore Hamlet of his dominions but by meditation as by prayer wee are let into his presence but though wee could see the heauens open and Iesus standing at the right hand of GOD though the soule and all it affections and faculties were filled with a sweet vision of caelestiall things though wee should bee rapt vp into the third heauen and heare the vnutterable secrets of that place yet if wee haue not a Cherubs wing to couer the feete as well as to five if for all our high-flying knowledge our soules infirmity bee neglected what were all that which wee could know better then glorious obiects to sore eyes which helpe not but greaten the paine by the intensions of the disaffected sensorie Let euery one then improoue some houres to deale with his soule pure and sequestred from all distractions that hee may
relieue and comfort it neither let any man thinke this practise concerneth him not hee that hath not sorrow should haue because hee hath sinnes to repent You humane Parrats whose eares haue runne out into tongues whose braines labour with a dangerous flux leaue your much vselesse talke and learne a godly Soliloquie it is more requisite you should enforme your owne soules then tire others eares You prophane and lasciuions speakers learne to talke chastly in your hearts and your tongues shall not so offend God and good eares You punctuall Orators know that the sure rule Recté et benê loquendi is the word of God which biddeth you Commune with your owne hearts You powerfull Oracles whose deep senses testifie a watchfull conference with your sweet friends your learned Authors who can eftsoone make as Paul his Faelix your happy Auditors tremble who can with patheticall discourses pull vp the double slâ—ces of their soules for teares sometimes of ioy sometimes of sorrow giue mee leaue to remember you if you speake not to your owne soules what you speake to others eares if you haue not let downe into your bowels that rowle of Gods word whose contents you deliuer to the people your curious lines shall nothing profit you your labour shall bee to build an Arke for others not your selues you shall be as that wise man said of the Phylosophers Schoole like a well sounding Harpe which heareth not it selfe You externall men who in your obseruance to others liue so much out of your selues as that you must speake their thoughts act their inuentions goe with paces and as if their fauour animated you you breathed their breath as if you had no soule or that you haue a vassall to the world where your desires haue placed your heauen you neuer looke home come hither see the excellencie of the soule which can euery moment bring you into the presence of the King of Kings you that are in loue with your stately Piles come see this liuing Temple of the Lord you that are enamoured of pleasures seeke them in your soules these only as Iaakob said of his Asher shall giue pleasures of a King Laughter is a pleasure for a foole delights and sinnes are pleasures for Sathans slaues riches are pleasant to vnhappiest vassals but heere onely are those pleasures which none but they enioy who are admitted into the glorious freedome of the Sonnes of God who are Kings and a royall Priesthood You that would be rich be assured it is not laying house to house and land to land it is not extending your Fathers bounds by the purchase of the next Tenements for how miserably poore is a couetous man but heere are true riches heere is that better part which shall neuer bee taken away heere is the vnvaluable treasure of knowledge vertue faith heere God manifesteth the riches of his grace and mercy here hee layeth vp the assurance of our eternall inheritance and the seales of our redemption You heartlesse worldlings and outsides of men consider and vnderstand that the vaine Idoll which you adore doth euer finally torment and crucifie those who doe most zealously worship it Ambition is an Hamans Gibbet how high soeuer it is a torment to the proud Auarice a Iaels tent-nayle to fasten the rich man to the earth Gluttonie and Ehud which vnder pretence of secret messages striketh into the bowels Wine a Serpent which biteth as it pleaseth Lust an vncleane and lightlesse fire through whose Moloch-flames blind libertines ambitious of their owne destruction are sacrificed to the Deuill Surely her house tendeth to death and her paths vnto the dead All sins to which so many sacrifice their thoughts and times are like Egyptian taske-masters adding stripes to heauie burdens and their wages is death I neede not say more then this With how many cares feares griefes vnrests and perplexities doth the world or sinne racke the braines presse and wring the very heart of a man that hee may serue them All this while how happily doth that man liuâ— who enioyeth and conferreth daily with GOD in a contented soule What madnesse is it then to seeke that happines abroad which is only to be found at home to looke for that in others which is onely to bee found and enioyed in our selues There is more sound content in one houres wise and holy enioying a mans owne soule then in an ages succesfull pursuit of the ambitious mans deluding dreames The world fauoureth mee not only let GOD assure my soule of his fauour This one thing haue I desired of the Lord only let him say to my soule I am thy salâ—ation it shall be a sanctuarie to me against all sorrowes Why art thou cast downe c IN the third place wee are to consider the disaffection which is the matter of this reprehension and this is necessary to bee handled that the pensiue minde may be helped for how can we cure except we acquaint vs with the passions of the sicke This maladie is not simply one but double that is dejection and disquietnesse the effects of immoderate sorrow and care they seeme extreame and contrarie fits the first a dull and heauie stupidity a kind of hopelesse apoplexie of the minde yeelding it selfe to the requests of despaire as if there were no hope no helpe The second is a restlesse selfe-vexing impatience as if the minde could helpe it selfe without God There is no estate without some complaint discontent cannot be confined with any limits but the fruition of the chiefe good therefore it reigneth ouer all that haue lost their interest therein till they doe eyther actually or in firme hope re-obtaine it There hath an vniuersal distemper for mans sake infected the world and euery creature groaneth with vs also and trauaileth in paine together vntâ— this present and not only the creature but we also which haue receiued the first fruites of the Spirit euen we doe sigh in our selues waiting for the adoption the redemption of our bodie Meane time the soule of man is exercised like Israel in the way to the holy Land with continuall disturbances that wee may know that in this life is not our rest for as Moses told them in the wildernesse we are not as yet come to the rest and to the inheritance which the Lord will giue vs therefore the mind can not bee absolutely contented it is satisfied with nothing lest it being satisfied with this nothing which it loueth should rest and settle heere and so not aspiring to better bee depriued of the best object of desire in which is happinesse so compleate and full as that out of it there is nothing happy or good whence it commeth to passe that all that can desire or wish doe naturally wish and desire some other estate then that they haue all present desire being but a continued motion to that which is finally desired and therefore there can bee in this life no absolute content
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
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
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
wee continue grounded and established in the faith and bee not mooued away from the hope of the Gospell We are Christs if wee hold fast the confidence and the reioycing of the hope vnto the end It is not hard to conceiue hope for a time the danger is in the delay When we consider what wee haue hoped for and amongst many secular cares and present trials loose sight of our hope and cannot tell what is become of it when it tarrieth long like Moses in the Mount with God then the danger is the mutinous thoughts will fall to some idolarrie But if hope continue and endure the fierie triall it is pure If when thou hast receiued the sentence of death in thy body thou canst hope in God thy hope is sound 4. A fourth adiunct of hope is loue of God and of our brethren Hope is as it were the breath of loue which may gaspe and retaine the pangs of a dying passion for a little time it cannot liue without it We cannot be happie except we loue God nor loue him except wee can truely hope and trust in him and it is impossible though some suppose they can doe it to loue God and hate thy brother therefore Saint Peter hauing spoken of brotherly kindnesse and loue saith Giue diligence to make your calling and election sure for if yee doe these things ye shall neuer fall 5. To these may bee added many more as boldnes in professing the name of Christ meekenesse temperance alacritie and the like and with these a good conscience of which the Apostle saith Sanctifie the Lord God in your hearts and be ready alwayes to giue an answer to euery man that asketh you a reason of the hope that is iâ— you with meekenesse and reâ—erence hauing a good conscience By these and such like adiuncts and effects of hope examine and iudge of thy condition and do not blindly trust to that which may deceiue thee all are not good hopes which promise much good thou shalt meet with many wrangling Labans often changing the couenant which howsoeuer surely the wicked make with the graue and hell yet the wages of sinne is death To trust in any but God is to leane to a falling wall To these rules of examination and that which may be gathered from that which hath beene formerly said concerning the examination reformation of the soule and sequestration to an holy soliloquie let a man also put these following rules in practice for the obraining and strengthening of a sound hope 1. In euery affliction which shaketh thy hope consider the iustice and mercy of God it much abateth the violence of griefe to consider the equitie of him that striketh whose iudgements though they are often secret yet they are alwayes iust The Emperour Mauriciâ—s expressed the greatnes of his afflicted minde when to aggrauate his own death now imminent at Phocas command his wife and children being butchered before his face he onely said Iust art then O Lord and right is thy indgement It would easily stop out complaints 〈◊〉 we could truly consider what wee haue deserued how much greater and more frequent out sinnes are then our punishments Herein if we learnt patience we must looke for hope in the issue of our tryals considering that God correcteth vs to saue vs and that all things must be good which come froÌ„ him who as God is merciâ—ull aswell as powerfull and cannot but be good This well vnderstood shall make thee know that estate which thou so much abhorrest thinking thy selfe vnhappie in it is best for thee I but thou vrgest thy present enduring many things not only inconuenient but intolerable I answer in this one saying of my text hope in God Doest thou not hope in him I can giue thee no comfort Doest thou indeed hope in him Why art thou disconsolate Thou saiest Because my present estate is calamitous and euill I say so too if thy hope bee in riches pleasures or any thing which thou doest now or canst want hereafter but if it be in God how can it bee buâ— good which he giueth those that depend on him Namâ— me that man who trusted in the Lord perished Sayst thou It is euill for me which I suffer Whether can best judge what is good for thee the patient or the Phisicion God or thy selfe Thou wilt say God knoweth I returne to my ground if then thou doe hope in him doest thou not hope he is a good gracious God and will doe the best forthee Doest thou not think him omnipotent and not to be preuented Doest thou not think him omniscient not to be deceiued Doest thou not think hee loueth thee most tenderly therfore in his loue and mercy wil make all things euen afflictions work for the best 〈◊〉 thee Learne therefore to â—â—â—cerne know the work of God in thy correctioÌ„ and thou shalt haue hope They that know thy name will put their trust in thee for then Lord hast not forsaken theÌ„ that seeke thee 2. Learne to liue within thy selfe and set not thy hopes on things externall for as they change they â—â—rment He that maketh the testimony of Gods Spirit which is within him his ioy his hope his delight shall be cheerefull and constantly resolued when hee shall heare the ambitious crying out for the wheeles vnconstancy in which hee trusted and great Fauorites whilest they liue dead of the falling sicknesse Call home thy thoughts thy desires thy hopes from the tumultuous world and teach them 〈◊〉 â—iue within◠〈◊〉 〈◊〉 let them wait in that liuing temple where the glorious and blessed Spirit of God manifesteth his gracious presence to the secrets of thy soule thinke there is no beauty strength health 〈◊〉 pleasures or 〈…〉 not 〈◊〉 and 〈…〉 consideriâ— thou shalâ— free thy soule from a thousand 〈◊〉 and 〈…〉 which thou 〈◊〉 not auoide 〈◊〉 thou will depend vpon any thing externall or of the world whose inâ—essand changes will neuer suffer thy 〈…〉 3. Leaue thy false and seeke confidence in God that is leane not to thy fâ—lse but to him we must forsake our selues to follow Christ it is so in hoping also Wouldst thou not haue thine heart troubled saith Augustine remaine not in thy selfe Hope in the soule was like the â—ree of life in Eden but since we haue sinned we are as it were cast out from it and it is kâ—pt by feare as with a fiery sword whose blandishing bâ—rreth vs from an euill confidence in our selues that we might seek a better eud than tree of life in the holy City where shall bee no more ourse no more feare Dauid cryâ—â—h in his affliction O that I had 〈…〉 then would 〈…〉 Whither wouldest thou 〈◊〉 awav blessed man of God Where is that wildernesse From God Thou canst not From the World What is the worst thereof if thou hurt not thy selfe from himselfe to God is the securest flight So long as we depend
is the first The next of those sweet benefits â—â—ernall and â—xternall or temporall which God giueth of his free grace and maketh them to be assured pledges thereof by his holy Spirit whereby he also ruleth comforteth and â—râ—serueth his in his Kingdome of grace â—heâ—â— are our present sweâ—tnesse and good fruites The third is the hope of glory in which we expect the resurrection of our bodies life euerlasting and saluation perfect happines in the sight and fruition of God the sole and chiefe good and fountaine of all communicated goodnesse and blessednesse Of this estate many excellent things are spoken in holy Writ My flesh shall rest in hope thoâ— hast shewed me the wayes of life and shalt make me full of ioy with thy countenance in thy presence is the fulnesse of ioy and at thy right hand there are pleasures for euermore Vnder this hope the Saints reioyce yea euen in tribâ—lations theâ— presently conceiuing what shall be the issue of those tryals because God loueth them and therefore all things by his good prouidence shall worke together for the best neither do they suffer as men halfe ascertained hereof and therefore floting betwixt hope and feare but they stand assured of this loue Paul expresseth it Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword as it is written for thy sake are we killed all the day long weâ— are counted as sheepe for the slaughter Neuerthelesse in all these things we are more then conquerours through him that loued vs For I am persuaded that neither death nor life nor Angels nor principalities nor things present nor things to come shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. The reason of this so great assurance hee set downe before God doth not hide his loue and bestow niggardly fauours his loue is shed abroad in our hearts by the Holy Ghost which is giuen vnto vs and this Spirit of adoption beareth witnesse with our spirit that we are the children of GOD coheires with Christ and therefore resolueth vs if wee suffer with him wee shall bee glorified with him and that our glory shall abound heereafter as doe our present sufferings in Christ this Spirit doth say to our hearts as hee did to Ioshua I will not leaue thee nor forsake thee bee strong and of a good courage And out of the infallible truth of these promises written in his holy Word we gather the certainety of our deliuerance And forasmuch as all cannot appropriate those generall promises to themselues who heare them it must needs be that the application thereof to our selues is a peculiar worke of the Spirit of God inwardly sustaining in euery assault with fresh strength and resolution and therefore he is the paraclete because he comforteth To this inward assistance God sometimes addeth an outward euidence of his poweâ— as when he appeared to Ioshua by Ierico like a man hauing his sword drawne in his hand thus answering Ioshua that hee was come as a Captaine of the Lords Host So at Elâ—â—hs prayer he opened the seruants eyes and hee saw the mountaine full of Horses and Charriots of fire round about the Prophet So there was added a fourth whose forme was like the Sonne of God to the three seruants of God walking with them in the middest of the fire so that they had no hurt It is a memorable story of Theodorus the Martyr who being grieuously tortured saw a young man standing by him with a soft and coole Towell continually wiping off the sweat and encouraging him all which time and till at the end of their tormenting he vanished he felt no paine Both the inward and outward assistance of the Spirit of God is to comfort his with assurance that hee will alwayes make good his promises to them that he wil neuer leaue them comfortlesse Whence wee may learne that the faithfull haue such assistance of the Spirit of God as that how-euer they long wrestle with afflictions yet they are not only in the issue but in the very tryall superious by faith This is the victory that ouercommeth the world euen our faith And Paul saith In all these we are more then conquerours through him that loued vs. There is no comfort to the afflicted minde comparable to this assurance I shall yet praise him Dauid knew it and therefore penned this Psalme to comfort his owne soule many of the faithfull haue knowne it who vpon their death-beds haue sung this Psalme The onely way in present distresses to stay a perplexed soule is to send it to blessednesse to come therefore Christ who could doe all things which he would sometimes led away his petitioners for things temporall to the consideration of eternall Martha commeth to him with a zealous desire that her brother might liue againe hee telleth her of a better way to comfort I am the resurrection and the life whosoeuer beleeueth in mee though he were dead yet shall be line and whosoeuer liueth and beleeueth in mee shall not dye eternally So hee dealt with the man sicke of the Palsie when he desired corporall health Iesus saith Man thy sinnes are forgiuen thee Leading away their thoughts for the present too carefully fixed on the euill they suffer to a sweet contemplation of those heauenly things which they shall enioy There is no solid consolation in things present therefore it must bee sought for in the future Thus therefore reckon with thy selfe How little is that which I suffer in comparison of that I shall enioy How long can I suffer here If God please and see it best for me he will deliuer mee now if not it must be euill to obtaine that which God seeth not good for mee I am in the Lords hands bee not cast downe Ô my soule for I shall yet praise him If as often as we were any waies disquieted wee would presently say with the Psalmist Returne vnto thy rest ô my soule if wee would instantly looke vp to the LORD for comfort the Deuill would bee wearie of his owne assaults and we should be the more comforted the more wee are afflicted O how blessed would our tryals be to vs if out of a true dislike to the world they could compell our soules our thoughts to dwell with God! happy miseries which make men eternally happy by forcing them to heauen To conclude let vs not giue ouer for the frequencie of our tryals but be confident and in the Name of God warrant our selues better dayes otherwayes we shall not bee sufficient witnesses to our brethren of Gods grace in vs if wee doe not first assure our owne soules that wee conceiue a firme hope and next expresse our confidence to others I shall yet praise him implyeth he will praise him when he shall please to deliuer him Good men euen in afflictions and