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
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
â—ersenesse of man to 〈◊〉 salutâ—rie things and to take the hurtfull willingly to desire rather to perish pleasantly then to be cured with pain to dye for feare of killing to these men medicine is meere cruâ—lty the searing Iron and Lancet are instruments of death yet because they bring profitable griefe and necessarily make sad they are vsed The effect excuseth the horrour of the worke and that same shrieker sigher and roarer vnder the Chirurgians wil after fill with rewards those once esteemed cruell hands he will commend them for excellent skill hee will denie that they are cruell So it is lawfull for God who as the rule is preseribeth not the sweetest but the wholesommest things to heale vs to eternall life by fire sword and what so euer is most bitter or is it lawfull for Physitians and not much more for God Doe we admire them when they so follow our disease that they cure by that which grieueth vs heates with heates the ouerflowings of the gall with bitter Portions fluxes of blood by opening of veines and wilt thou blame a icalous God if he striue with the causes and helpe as it were by emulating the euill if hee dissolue death by death if hee preuent killing by killing torments by tormen s punishments by punishments if be giue life by taking it away that which thou thinkest peruersenesse is reason and grace which thou esteemest cruelty therefore shall hee be queazie-stomacked to the antidote who was greedy of the poyson To conclude if we would not like way ward children cry because we will cry and like fooles pay with murmuring where wee owe thankes but duely wisely weigh what cause wee haue of impatience wee should in euery correction kisse the rod with Dauid and say it is good for mee that I haue been in trouble or at least in the words of my Text Why art thou cast dâ—wne my soule My soule IN the second place of the expostulation wee are to consider the party speaking and spoken to The Psalmist speaketh to himselfe which manner of a Treatie is a Soliloquie and parly of a solitaâ—y man whether the soole speake within it selfe in the spirituall language of thoughts whereby it recedeth from vsuall workes and imployments receined from things externall and commeth home to it selfe consideâ—eth suruayeth and examineth it owne condition according to which it either râ—ioyceth coÌ„forteth counsaileth bemoneth or reproueth it selfe or expresseth it selfe to it selfe by words spoken to stirre vp the affections and to leaue a more firme impression in the minde then those slender and vnuttered thoughts could haue done There is an inward speaking of the soule within it selfe for whosoeuer vnderstandeth in that he concciueth something proceedeth within him which is the conception of that which is vnderstood comming of of the intellectiue vertue which conception a word signifieth and it is called verbum cordis the word of the heart signified verbo vocis by the word of the voyce Primarily that inward conceit of the heart is called a word secondarily the voyce expressing that inward thought which was first pronounced in the heart So that thoughts are the minds words and words are the Messengers and Interpreters of the minde In the one the soule speaketh inwardly either to it selfe onely conscious of it owne senses which God alone knoweth with it or to God who because hee heareth not like man needeth not audible sounds hee knoweth the vnutterable groanes and sighes of the spirit yea when we know not what to pray as we ought he knoweth the meaning of his own spirit speaking in vs as a tender Nurse doeth the wants of a câ—ying Infant in this the soule after a wonderfull manner sendeth vp votes to God as it were by a priuate doâ—e not knowne of men or Angels themselues or more properly to speake talking with that Spirit which manifesteth to vs a secreâ— and awfull presence in vs. Moses why câ—yest then to mee said God yet we heare of no voyce In the other the soul sendeth out that which it hath framed within through that pâ—slage which openeth towards externall 〈◊〉 â—â—s making the thoughts sensible by the Ministrie of the 〈◊〉 vocall instruments framing such sounds as serue to conuâ—y them to the eares soules of others how else could a spirit which is not heard but through the tongue coÌ„uay it inward sense meaning to the soul of another but that both these spirits the one speaking the other hearing being now imprisoned in their bodies shut vp froÌ„ ech others interuiew do speake heare through those dores of the body which God hath set open in man for such entercourse These words of our Psalmist doe both discouer the soule to bee the part affected by some distâ—mper causing that immoderate griâ—f wherof he coÌ„plaineth and teach vs a way to the cure in the like distresses which is by such a â—â—cesse from all euill and worldly thoughts as that the soule may freely enioy examine and search it selfe without hinderance and distraction enter into consider and rectifie it selfe The ground of all is because the onely way to help a sick and troubled minde is to raise it vp to that soundnesse and integrity which it shall have in it vnion with God in whom alone consisteth all our blessednesse in whose fauour is life in whose loue happinesse in whose presence fulnesse of ioy Our vnion therefore with him his gracious presence in our soules and consciences our assurance of reconciliation with him in Christ and a true sense and feeling of the Kingdome of lesus established in vs is the foundation of all our comfort and this cannot stand with the Kingdome of Sathan in the soule for Christ will haue no vnion with Belial hee admitteth no partnership and it is for sinne for which the wrath of God comming on our disobedience aâ—â—â—â—cteth vs as hath beene shewed before lest then sin doe by stealth possesse the soule and wee seeke comfort in vaine we must seriously enter into our selues and search and try our wayes For the clearing my way into this and the following parts I will here lay downe these fiue conclusions following 1 There is a carnall security an enioying the pleasures of sinne for a season amongst the vnregenerate whose sinnes neuer cost them teaâ—e neuer brake them an houres rest therefore this point I speake of is a meâ—â—e riddle to such when they heare these discourses of comforting an afflicted soule by a fruitfull Solilâ—quie they think as the Eunuch said to Philip concerning the Prophesie of our Sauiours Passion Of whom speaketh the Prophet this of himselfe or of some other man I speake not now to these men they haue a spirituall lethargie vpon them a fearefull apoplexie of the minde their soules are rather dead then quiet Bernard obserueth that there is a conscience good and qui t and another good and disquiet Againe there is a conscience euill
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
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
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
ouercame in paines and that victorie remaineth to the Church as a certaine Trophâ—e of the deuils ouâ—rthrow The wicked are presently discouered in afflictions they murmur and like the rootlesse corne are quickly wit hered It is a speciall marke of regeneration if out of obedience wee can patiently beare and loue God aswell correcting 〈◊〉 〈◊〉 this is true patience to loue him of whom we 〈…〉 to endure and hate is not vertue but a disguise and vaile of fury Though hee slay mee yet will I trust in him and because Abraham loued God therefore when God proued him with that heauy precept that which God pleased not to suffer hee would patiently haue suffered had God pleased to permit it It is a custome of Heathens godlesse men to be impatient in temporallosses because they preferre money before their soule but it must not bee so with Christians Once there were lawes of retaliation an eye for an eye a tooth for a tooth The Lord of patience was not yet come but when he came he said Resist not euill hee expounded to a word a Racha to a thought to restraine the petulancy of hands and to take away the poyson of tongues hee said Loue your enemies blesse thâ—â— that curse you Wherein hee showeth with what Christian greatnesse and goodnesse of minde they must ouercome all euill 3. Impatience is but a striuing with God an obscure and inward murmuring against his prouidences What are we said Moses your murmurings are not against vs but against the Lord. He that vexeth at second causes doth but bite the stone which is cast at him it was not he that had will to hurt who took away Iobs goods but he that gaue that power It is Gods all-disposing prouidence that cause of causes which giueth and taketh away which exalteth and casteth downe the greatest endeuor of man cannot adde one cubit to the stature therefore weâ— shew our vanity in nothing more then in being impatient for woe vnto him who striueth with his Maker It skilleth little who betrayeth or who rageth when God suffereth those thus to be entreated whom he disposeth to crowne 4. We pray Thy will be done in earth as it is in beaâ—en wherein we not only desire that all the creatures should without resistance quietly obtemperate and as he hath the holy Angels of heauen ready to atchiue and doe his commands so that all the wills of men on earth may bee framed into one obsequious consent that they may encline wholly to the wil of God that God would be pleased to take away that innate contumacy of our minds which ceaseth not to mutiny against his holy Spirit that he would make vs so docible and tractable that we may only wil that which is pleasing to his will that he would giue vs new harts that wee may not affect our owne desires but subscribe to the absolute guidance of his Spirit that wee may beleeue in him that we may be holy both in body and Spirit that wee may keepe his Word commandements but also wee pray that wee may both in prosperity and aduersity giue him the glory paâ—icntly and meâ—kely bearing his hand acknowledging his will and diuine prouidence in all things which befall vs if we pray â—hy will be done shall wee resist that which wee pray may be done there is great reason we should continually pray for this grace for without it wee can neither pray nor heare profitably being through iâ—patience possessed of a duâ—l pensiuenesse a painefull it â—â—omnâ—s which is â—old of zeale to any holy duty 5. We ought to relye vpon Gods goodnesse who is faithfull â—o caâ— alâ— our cares vpon him to commit our selues and estates to him who is both powerfull to keepe us and gracious to reward vs whose will also it is that wee should glorifie him in those sufferings which hee hath appointed vs. It was Pauls comfort vnder the Crosse Fâ—â— the which cause I also suffer these things neuerthelesse I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keepe that thing I haue committed to him against that day Hee is a sufficient sequestrator to the 〈◊〉 if thou commit thy wrongs to him hee is a reuenger if thy losse he is a restorer if thy griefe he is a Physician if death he is a quickner and reuiuer how much should we suffer that he may bee an accomptant to vs 6. There hath no tentation ouertaken vs but such as appertaineth vnto man Paul comforteth the Philippians herewith when hee biddeth them in nothing to bee teâ—rified by their aduersaries they hauing the same â—onflict which they saw in him and then heard to be in him Hee knoweth not what this life is who is ignorant of afflictions It was said to bee the speech of Demonax when hee came to a friend impatiently lamenting the death of his sonne and â—â—â—ting mourning iâ— darkâ—nes Find me laid he three men in the world who haue not lamented the death of some friend and I will make thy sonne aliue againe When of all his acquaintance hee could not reckon one O man said he why doest thou so much disquiet thy selfe as if some new thing had befallen thee And it was a like wise practice which is imputed to the Athenian Solon when he saw one of his acquaintance disconsolately grieuing he led him vp into an high Tower whence hauing shewed him those numberlesse houses of a populous City Now saith hee doe but thinke with thy selfe how many sorrowes haue been shal be or now dwell vnder these roofes and cease so impropriate humane and common misery to thy selfe Wee must consider what man is that we may learne to beare humane miseries with a Christian resolution Man beginneth with teares the first language of man streweth the condition in which and to which hee is borne hee that is ignorant of all things else knoweth how to cry in his natiuity as if in that auspication he did by a naturall instinct lament the anxieties and labors of this life the filly wretch resâ—iffeth a fore se me of the worlds stormes so soone as hee entreth into this glassie sea There was a time when man was deputed to action only when God said 〈◊〉 the earth and subdue it But for our sins he pron oun ced the irreuocable 〈◊〉 〈◊〉 all mankind to a miserable serui ude vnder labor 〈◊〉 sorrowes Cursed is the earth for thy sake in 〈◊〉 〈◊〉 thou â—ate of it all the dayes of thy life in the sweat of thy 〈◊〉 shall thou â—at bread till thâ—â— returne vnto the ground Besides we carry about bodiâ—â— subiect to many iniuries open to many maladies what madnesse is it then impatiently to beare that in others which we haue in ourselues on in our selues which wee can no waies auoid or lessen but by patient bearing especially when we suffer no euill
meet with this point againe in the following parts 10. Heare the Word of God diligently and attentiuely sit not at Church like those dease Adders which will not be charmed for as faith so hope is by hearing whatsoeuer things are written aforetime are written for our learning that wee through patience and comfort of the Scriptures might haue hope Hopes grounded hereon are like trees planted by the water which spread out their roots by the Riuer O did the prophane and carelessâ— he arer but know what a sure hope in God were worth at the houre of death hee would not for all that wealth or pleasure which he now idoleth loose one word or sentence which falleth from the mouth of the Prophet Lastly Bee frequent in prayer These two excellent precepts are necessarily vnited Reioyce euermore and Pray continually We cannot haue any solid hope in which wee can reioyce except we come often into the presence of God by heartie prayer The God of hope fill you with all ioy and peace in beleeuing that yee may abound in hope It was Pauls prayer for the Romans it must bee ours for our selues Prayers must ascend that grace may descend Prayers like a thin vapour drawne vp by the power of the sunne fall downe in showres of blessings sweet issue of faithfull prayers Titus Vespasians Sonne was sayed neuer to send any man sad out of his presence surely God neuer dismisseth the humble and faithfull petitioner comfortlesse away Baal beeing called vpon could not answer for he was no God but a senselesse stocke but our GOD heareth his euen before they speake he seeth the desire in the heart euen before it breake out into the tongue hee helpeth our infirmities when we know not what to pray and knoweth the meaning of the Spirit Before they call I will answer saith hee and while they speake I will heare Diuine efficacie of zealous prayers Dauid sang he de profundis euen at the gates of death so did Ionah in the bellie of his liuing graue In feare and danger when my soule sainted within mee I remembred the Lord and my prayer came vnto thee in thy holy Temple Tell mee you that forsake your owne mercy by waiting vpon lying vanities what messenger could haue fetcht comfort so fur Giue me the vse of that word Quis ascendit in 〈◊〉 Send eloquence to pleade at the gate of Heauen send wisdome to sollicit send reason to negotiate for thee send riches which on earth goeth like the Angell thorow euery ward of the prison euery doore euen the gates of the Temple also send greatnesse send honour to complement nothing could bring thee hope only prayers finde accesse to his fauour through our Mediator Iesus Christ O blessed prayers ô blessed hope How dost thou carry men beyond reason beyond expectation beyond i themselues 〈◊〉 beyond thy selfe and pâ—acâ—st them in that estate which is not onely aboue thee but without thee For enioying entieth hope as hope beginneth eternall happinesse in our present assurance For I will yet praise him c. THe reason or cause of this hope with which he comforteth his soule is fetcht 1. From a strong perswasion for the future which God theâ— presently gaue him for I shall yet praise him Euen in affliction hee warranteth himselfe deliuerance â— as if he said Hope for now at the woost I haue comfort though it bee ill with mee now I am resolued I shall bee holpeâ— 2. From the experience of Gods fauours past whereby he hath beene the helpe of his countenance 3. That which implyeth past present and future Hee is my God by his Couenant made with me There are three supporters of hope 1. The promises of God sealed to the conscience by the Spirit of God For what else could giue assurance in afflictions 2. Experience of Gods fauours 3. The free couenant of God assured vs by his grace and holy Spirit of adoption whereby we claime an assured interest and call him our God our Father This repetition of the same sence importeth that Dauid had not absolutely vanquished his temptations at one encounter but that hee was compelled to re-inforce and strengthen his mind afresh This yet in my Text is an enforcing particle and of great waight Grieuous are my tryalls yet shall I praise him in his holy Temple yet I shall confesse to him It is put aduersatiuely importing a very difficult conquest ouer strong and many oppositions so Psalme 92. 15 he saith they shall still blossome and in their age shall bee lustie and greene implying a strength aboue and against the many weaknesses of that age which may seeme to end that vigour so Psalme 141. 5. For yet my prayer shall be in their miseries as if he had said Though their wilfulnesse bee such as that the greatest compassion can hardly ouercome it yet I shall pitty them in their destruction So doth he put the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he vseth six times in one Psalme as it were expressing a very hard victory ouer sundry kinds of tryals So hee expresseth a notable conflict heere Flesh and blood casteth downe faith erecteth faith hath no sooner comforted the soule with this inward parley but the wayward old man falleth againe to new complainings yet faith ouercoÌ„meth and triumpheth ouer despaire I shall yet praise him So Ionah said I am cast away out of thy sight yet will I looke againe toward thine holy Temple In that he saith hee shall praise him it sheweth hee was confident of deliuerance so that here are two things 1. Confidence 2. Resolution I shall yet praise him I beleeue and stand assured of helpe and vpon this supposition I resolue I will praise him We reioyce in hope saith the Apostle it is their confidence as I haue sayed were it not for hope I see not what comfort were in the world Hee that loueth an hopelesse estate knoweth not sorrow in a world of sorrow all but for this would be either a sad visage of helplesse misery or a foolish of vaine reioycers And what were hope without assurance but a painfull hanging betwixt ioy and sorrow What were hope without ground without reason though with all confidence but a blinde presumption a selfe-deceiuing and obstinate opinion of helpe Therfore he armeth his hope with reason assurance and resolution which like Dauids three Worthies breake thorow the enemies Campe for waters of Bethleem for a longing soule and run thorow an Army of sorrowes to fetch comfort Hope and Feare like the Spies sent into Canaan both râ—nnâ— before vs to discouer for vs Feare tâ—llâ—th of insuperable dangers ouergrowne difficulties calamities immured to heauen Hope bringeth from Escol a clustâ—r 1. of Grapes 2. Figs 3. Pomegranats that is hope 1. of pardon 2. of grace 3. of glory Oor pardon in the blood-sheddisg of jesus Christ the true Vine in whom we haue reconciliation and atonement hâ—ere
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
if some new deuotion had rapt them out of tune it being partly an affected ignorance partly out of a desire ratherto be knowne for some singular disconuenience withall then not at all to be noted of any as if because God regarded not Pharisaicall and superstitious washings therefore he required sordid worshippers and vncleane hands because hee is not moued with the most curious relishes of men or Angels therefore hee would haue men discord iarre and sing out of tune nay but he is the God of order not of confusion and there is a decorum in the assemblies of men to whose presence thou owest a reuerent conformity there is a meane way GOD requireth the vnblemished Sacrifice at least the best I will neither sing for tunes sake nor without it if I had Art and Nature seruing mee as I would not ostent so not thinke it too good for Gods seruice I would not care where I were hoarse so I could excell in the seruice of GOD in his house I would affect to goe beyond my selfe I would here doe my best and if I had any Iewell I would bring it toward the furnishing this Tabernacle I will sing with my heart and inward feeling of my soule but if I could sing the notes of Angels I would neither bee ashamed of the excellency which God gaue mee nor bee a niggard of it toward his seruice I would not thinke that vnsuitable to his house of Saints on earth which is and for euer shall bee familiar to them in heauen The last is to them who neither learne nor teach these holy Ditties know assuredly they are the sweetest companions in solitude the best grace in company how well doe they become the reioycer how well doe they fit the mourner how well doth it beseeme the good seruant of God to sing praises how doth it beautifie the streets how are those wayes strowed with boughes and garments as if our Sauiour were sensibly to bee entertained where euery Artificer hath the praises of God in his mouth how doth it resemble our Citie to that Ierusalem aboue where all are singers how gracefull is it for priuate families to send out those sounds like sweet odours into the streets I applaud not them who doe it onely for applause doth not the deuill stand listning at the window like the enuious elder brother to the noise of his Fathers inward musick is hee not vexed at it would he enter if hee were entreated no he knoweth that is no musick for his dancing Let it bee your practise to learne these Psalmes teach them your children happy house happy state where these haue learned their Hosanna where these songs are heard like Plato's Bees setling about their tender lips an assured abodement of diuine cloquence to come euen of that which shall be heard among the Saints and Angels in heauen The occasion of these words was Dauid being exiled beyond Iordan dwelling on the hills of the Hermonites and the little mount Nisar betwixt the Reubenites and Gadites destitute of parents brethren and allies destitute of the Tabernacle and publick seruice of God therein performed thus complaineth him as appeareth in the fore going verses then concludeth as before in the fift verse Why art thou cast downe His purpose is to shew that the most iust griefe and disquiet of minde must be moderated for as much as God is euer able and ready to 〈◊〉 all them that 〈◊〉 in him Why art thou exreamely sad some giue it Why art thousad others Why doest thou deiect thee others why doest thou depresse thy selfe The Hebrew hath it from a word signifying a crooking bending downe or prostration for sorrow doth as it were bend him downe according to which sense it is said Heauinesse in the heart of man maketh it siâ—ope Why doest thou trouble me some reade as if it were with such agitation as moueth the water from top to bottome making it thicke muddy Why doest thou trouble me Why doest thou make a noise Why doest thou tumult Why art thou disquiet The word signifieth tumulting raging or murmuring such as deepe waters make in their fury in which sense it is vsed in the 51. of Ieremie When her waues doe roare like great waters So Ier. 31. 20. My bowels are troubled for him or sounded for him the manner of speaking seemeth borrowed from the disquiet of some disordered mutinous and counsailes multitude which vpon a conceiued iniurie sodainly trauaileth with reuenge Saeuitque animis ignobile vulgus then firebrands and staues finde wings and furie weapons such is a troubled sea where the madnesse of her people expresse the countenance of a fluctuant tumult such is an afflicted minde where a thousand billowes open so many vast graues threaten so many deathes vaine hopes and desperate feares alternating their momentarie courses as it were from heauen into the bottome of the great deepes Trust in God or hope in God it signifieth an earnest and constant expectation Because I shall confesse to him some giue it yet I shall praise him others the word is indifferently rendred to confesse or praise as Dan. 6. 10. The health of my countenance that is giuing me the ioy of sauing health or I shall praise him and his saâ—ing health for Gods countenance is the declaration of his fauour in our deliuerance and helpe As if he said O my soule what is the cause thou art so much doiected Why doest thou so yeeld to griefe as if there were no more helpe for thee in thy Godâ— Why alt thou so impatient vexing and fretting thy selfe be contented cast cares and sorrowes vpon God trusting him who neuer deceaneth trust for I am resolued he will deliuer me and I shall yet liue to praise him for it my experience teacheth me this confidence because hee is the lifter vp of my countenance and my gracious God which hath euer yet prouided for me The parts are two 1 Expostulation reprehensorie why art thou 2 Counsaile consolatorie hope in God It is the truest method of teaching others or thy selfe with reproofe and comfort it is Gods owne order looke into the Prophets euery where you shall finde threatnings and promises correptions and consolations like the rod and Manna layed vp together In the expostulation I shall obserue some things belonging to the 1 Manner of speaking or forme of reprehension it is interrogatory Why 2 Party speaking and spoken to the Psalmist speaketh as it were to another 〈…〉 or as if he consisted of two parts The flesh saith grieue and be impatient the regenerate part reproueth that excesse it importeth therefore a Soliloquie My soule c. 3 Matter of the reprehension which is two-fold 1 Deiection why cast downe 2 Disquietnesse Why art thou disquiet 1 The first of these sheweth it is no carelesse or strengthlesse reproofe but full of vehemencie secretly retraicting to the pretended causes of immoderate griefe or disquiet of mind implying it is 〈◊〉
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
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
they cry presently Wherefore now hath the Lord brought vs into this land to fall vpon the sword our wiues and our children shal be a prey were it not better for vs to returne into Egypt Why are your minds thus troubled Hath not the Lord promised to cast out these Nations before you Are yee not strong enough to inuest the most puissant enemie If not is not God of power to doe what soeuer he hath promised for you Yes but the thing which inwardly moueth this base disquiet of their mindes was their owne distrust and vnbeliefe that is the cause of their feare that was also the cause of their murmuring for flesh they tempted God and beleeued him not therefore our Sauiour saith to the solicitous and carefull men Shall he not much more clothe you O yee of little faith And to his Disciples Let not your hearts be troubled yee beleeue in God beleeue in me also intimating as the only remedie against disquietnes of mind so the true cause therof a pusillanimous incredulity and fearefull vnbeliefe and therefore our Psalmist also after correction of his own impatience saith trust or hope in God shewing in the remedie the nature and cause of the disease which teacheth vs that euen that disquiet of mind which is occasioned for Gods cause or zeale to the Church if it be an effect of vnbeliefe or distrust as if God either could not helpe or would neglect and frustrate any dependance on his promise is euill How much more cautious must we bee that our impatience arise not of causes meerely euill as of couetousnesse pride ambition morositie and frowardnes vaine and carnall hopes and desires malice enuy or reuenge or their like all which in their seuerall defeatures do marueiloufly wound and distresse a weake and ill-gouerned mind and because therein are appetites of euill by so much more violently doe they moue the minde to impatience and discontent by how much more violently the naturall affections of men are procliue to euill then to good Some sins are borne as I may say of good parents as pride of deseruing which carrying in their pedegrees so foule a dash bastardie and degeneration inherit not their progenitors commendations such vices are like that fruite which groweth vpon some misâ—dopted branches where a wilde Sien is graâ—ted vpon a generous stocke and â—herfore conuerteth all those sweete and wholsome humours which feede it into bitternesse and distastfulnes but finnes greaten finnes as one heaâ—e another inordinate impatience is euill on whatsoeuer groundit spring How out of measure euill is it then when occasions and causes in a dangerous concurrence make it such Look how some diseased man fareth with an outward distemper or ill dyet added to his indisposition The inward cause of his disenterie is some sharp choler abounding in his body to this commeth an occasion from without him as intemperate Summers heate eating oâ— raw fruits or the like which being corrupted doe extremely stimulate that choller to a dangerous and painfull maladie in the bowels So likewise is it in the soule where euill occasions meete with some obstinate humor of the mind the disquiet groweth desperate if Ahitophels insatiate ambition and pride interpret the neglect of his oracles an affront to his wisdome what impatience proceeding of holy zeale was euer so violent and precipitate If the wretched caitiue hath oueâ—stood his markets at the end of a dearth what other impatience from good occasions is so impetuous What could so easily arme a desperate hand with halters poyson kniues That rarest euill impatience for good occasions in its extremes must bee moderated as in the next place we shall see but if the cause bee some euill within vs no moderation can iustifie it Neither that which is conceiued of triuiall causes habits of impatience and euill custome of disquietnesse all which as familiar mischiefes domesticke deuils haue vnseene snares layed in euerie corner of the house to possesse and surprize euen those who hate and feare them The third thing which sheweth disquietnesse of minde euill is when it wanteth a discreet and prudent moderation for in such cases the emotions of the mind otherwise good become dangerous when all vertues consist in their meane that cannot but bee euill which being extreme is separate and remote from vertue and when all extremes are dangerous none are more then those excesses in affections which like violent and sudden inundations breake in vpon the minde ouerflowing and drowning shaking downe and carrying away â—l fruit of temperance and meeknesse All affections and passions of mind are as seruants and familiar necessaries of the inward house wee vse not fire and water more frequently more profitably but as manumissed slaues promoted to place of command as the base and worthlesse whose minds were neuer acquainted with any noble thought inuested with titles of honour such are affections vsurping ouer reason which by right of creation is to hold a soueraignty ouer them â—sperius nihil est Like fire and water such are the base such the soules affections good seruants but vâ—sufferable masters How excellent an affection is feare but if it exceed that which in it mediocrity is the centinell of the soule proueth an impious distrust and euill cowardise How sweet an affection is hope but if it goe beyond a reasonable ground it declineth to a foolish and dangerous presumption How vsefull an affection is sorrow it maketh men sensible of their own miseries else they would seeke no helpe and of others calamities else they would not pitty but if it exceed it killeth the heart dryeth the bones and is very dangerous as hath beene shewed before How pleasing an affection is mirth the refresher of drooping hearts the antidote against heart-eating dedolencie and pensiuenes the cheerer of the sioke thoughts the delight of the soule the mindes serenity the spirits soueraigne restoratiue yet there is a Serpent in this Eden extreme mirth is but a pleasant madnesse a propertie disconâ—ring much weaknesse and leui y of minde on the other part a meane and wel-gouerned disquiet of mind hath much good in it whilst it is contained in a due proportion of zeale or godly sorrow but if it proue ouergrowne and monstrous though it bee conceiued of the most lustistable occasions and causes it must suffer allayes and qualification What more inst occasion of impaticâ—ice then that of which the Plaâ—mist heere speaketh What more holy cause then his zeale to the honour and seruâ—ce of God Wherein hee feared some eclypse by alteration or mâ—ouarion yet hee correâ—â—eth his minde Why art thou 〈◊〉 within thee What more rust cause of the mindes disquietnesse then sinne yet if that bee extreme as you heard of sorrow it proueth dangerous Because then excesse in the effect is a signe of excesse or some dangerous concomitancie and vnion of causes as disquietnesse for sin importeth that our sorrow is too great or accompanied with a seruile feare and distrust which
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