(1) frontispiece (DIV1) (2) title page (DIV1) (3) dedication (DIV1) (4) text (DIV1) └── (5) part (DIV2) └── (6) part (DIV2) └── (7) part (DIV2) └── (8) part (DIV2)
THE summe of Christianity, is that which Paul giueth in charge to Timothy, Warre a good warfare, holding saith and a good conscience. The life of a Christian is NONLATINALPHABET, a trucelesse fight against the spirituall enemie:
THE sum of Christianity, is that which Paul gives in charge to Timothy, War a good warfare, holding Says and a good conscience. The life of a Christian is, a truceless fight against the spiritual enemy:
for correction, and for instruction in righteousnesse, that the man of God may bee perfect, thorowly furnished vnto all good workes; and therefore is the wholsome physicke for the soule, common to all, a promptuarie; and storehouse of spirituall receipts, to cure all maladies of the minde:
for correction, and for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works; and Therefore is the wholesome physic for the soul, Common to all, a promptuary; and storehouse of spiritual receipts, to cure all maladies of the mind:
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Soliloquies, expostulations, demōstrations of the minds estate, the spirituall language of the soule to it selfe and God, the searcher of hearts, concerning it owne griefe.
Soliloquies, expostulations, demonstrations of the minds estate, the spiritual language of the soul to it self and God, the searcher of hearts, Concerning it own grief.
this booke is so compleatly furnished with all varieties, that some part or other hereof draweth euery man to a priuate and peculiar examination of himselfe.
this book is so completely furnished with all varieties, that Some part or other hereof draws every man to a private and peculiar examination of himself.
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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.
There is no infirmity, among those Multitudes to which the frail mind and life of man Are Subject, which may not Here be fitted with sure direction for that cure.
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and so enioy not what we haue i• our hands and possessions ▪ with how many vselesse and vnsufferable burthens do• wee oppresse our soules, thereby making the life itself irksome & vncomfortable,
and so enjoy not what we have i• our hands and possessions ▪ with how many useless and unsufferable burdens do• we oppress our Souls, thereby making the life itself irksome & uncomfortable,
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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:
for want of knowledge to improve, or strength to moderate our sorrows ▪ and unrests of mind? what fears, what Cares, what impatience, what murmurings, what desperate resolutions, what unhappy distractions, what infaust affrightments, what hideous fantasies does not this sad Erinnys, worldly sorrow, present the mind withal? when all this while we foolishly cause that affliction, which we wickedly complain of:
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.
when possessed of this melancholy Devil, we wound, we tear, we cast our selves into this fire, we plunge our selves into these Marahs of desperate sorrow.
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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.
follow them you who Are interested, you shall find a certain clew, to help you out of those intricate labyrinths of discontent, in which you found no rest, out of which you discovered no Way.
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 Poēsie, composed and set to musicall tunes;
he saw it good, that this excellent matter should be cast and digested into such a Form of words, not let fallen with the Vulgar liberty of speaking, but taught to run in smooth numbers, ordered feet of divine Poensie, composed and Set to musical Tunis;
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some seruing for sol•mnities, either on particular occasions, as their victoriall Psalmes, when they had passed the red Sea by a new, and vnheard manner of transportation:
Some serving for sol•mnities, either on particular occasions, as their victoriall Psalms, when they had passed the read Sea by a new, and unheard manner of transportation:
Then sang Moses and the children of Israe•this Song vnto the Lord: So when GOD broug•t downe Iabin King of Canaan, Then sang Deborah and Barak the sonne of Abinoam, or a generall song for posterities,
Then sang Moses and the children of Israe•this Song unto the Lord: So when GOD broug•t down Iabin King of Canaan, Then sang Deborah and Barak the son of Abinoam, or a general song for Posterities,
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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.
so David, and the Captain of the Army, separated for the Ministry, the Sons of Asaph and Heman, and Ieduthun, to sing prophecies with Harps and Psalteries, and with Cymbals.
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For as by other obiects of externall senses, certaine phantasies are begotten, which presenting themselues to the inward faculties of the soule, doe according •o their seuerall natures,
For as by other objects of external Senses, certain fantasies Are begotten, which presenting themselves to the inward faculties of the soul, do according •o their several nature's,
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 sweet harmonies (which Are a musical found or consent of sundry duly proportioned notes, varied according to diverse measures of time, with rising and falling of Tunis) for the Analogy they have with the soul it self,
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:
like Some friendly guest, welcome to the Master of the house, find a free cheerful and ready passage, both through Cares and affections, which Are as diligent Servants, to convey them to the inward presence of the soul:
where they haue an admirable power to bring to a be•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:
where they have an admirable power to bring to a be•ter temper, whatsoever is there troubled, to qualify and allay that which is too eager, to quicken and awaken that which is too dull and heavy, to moderate that which Some ill governed thoughts had exasperated, to sweeten that which is too sharp:
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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.
and all this, with such facility, as if those querulous strings, & passionate notes, excellent strains of descant which we hear, did familiarly speak to the soul Some spiritual language.
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Doubtlesse instrumentall Musicke hath an admirable power with the affections, as may appeare, in the vse and experience of those serious Consorts, martial musi•k•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;
Doubtless instrumental Music hath an admirable power with the affections, as may appear, in the use and experience of those serious Consorts, martial musi•k•d which wise ▪ Commanders have invented, to quicken and put life into their Soldiers, knowing how those inanimate sounds do rouse and quicken the dull, languishing and heavy spirits;
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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,
as Softer notes do find but the thoughts in their most secret Recesses, subduing them with so sweet a violence, that the most fierce and savage among them Are contented to be touched,
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,
that Sisyphus forgotten his labour, bloodless Ghosts wept, moody Pluto became passionate to hear him sing and touch his Harp, they had true Morals, which were to show,
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.
1 To pacify & Cam ungoverned affections, to quiet the fierceness of raging thoughts, and like Some gentle gust, from a contrary quarter, to smooth and assuage the tumultuous surges of a troubled mind.
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and ioyneth himselfe thereto, hurting the distempred and lunatick, not more by their owne hands, then by adding violence to thei• affections, which misgouern them;
and Joineth himself thereto, hurting the distempered and lunatic, not more by their own hands, then by adding violence to thei• affections, which misgouern them;
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or lesse, their owne affections beare a part, and serue the euill spirit thereto these being therefore tempered, by that harmonic which naturally giueth refection to the thoughts, an• as it were gently handlet• them, leading them away from the view,
or less, their own affections bear a part, and serve the evil Spirit thereto these being Therefore tempered, by that harmonic which naturally gives refection to the thoughts, an• as it were gently handlet• them, leading them away from the view,
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The soule of man is not onely clogged with an earthy prison, but with many busie phantasies, cares, feares, distractions, with which, it cannot easily ascend:
The soul of man is not only clogged with an earthy prison, but with many busy fantasies, Cares, fears, distractions, with which, it cannot Easily ascend:
it hath therefore need of such meanes, as can greaten and giue more vigour to good passions, make the minde more actine and quicke, to which (what euer some, Stoically superstitious, doe thinke, who like blinde men imagine no excellency in colours,
it hath Therefore need of such means, as can greaten and give more vigour to good passion, make the mind more actine and quick, to which (what ever Some, Stoically superstitious, do think, who like blind men imagine no excellency in colours,
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What were our prayers better then the sacrifice of fooles, without the fire of zeale, wherein they must ascend like the Angell in the flame of Manaohs Altar? What were our hearing with drowzie, vnmoued affections, better then formall and dissembled attention? what fruit could wee expect from deuotion so colde? Therefore Beda speaking of their frequent praying,
What were our Prayers better then the sacrifice of Fools, without the fire of zeal, wherein they must ascend like the Angel in the flame of Manaohs Altar? What were our hearing with drowzy, unmoved affections, better then formal and dissembled attention? what fruit could we expect from devotion so cold? Therefore Beda speaking of their frequent praying,
How much haue I wept in thy Hymnes and Songs, vehemently moued with the voyce of thy sweet-sounding Church, those voyces flowed into mine eares, thy truth was distilled into mine heart, thereupon the affection of piety was feruent, and my teares ranne downe.
How much have I wept in thy Hymns and Songs, vehemently moved with the voice of thy sweet-sounding Church, those voices flowed into mine ears, thy truth was distilled into mine heart, thereupon the affection of piety was fervent, and my tears ran down.
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It is not written in vaine, that the Prophet commaunded the Minstrell to play, and when he played, the hand of the Lord came vpon Elisha, and hee prophesied:
It is not written in vain, that the Prophet commanded the Minstrel to play, and when he played, the hand of the Lord Come upon Elisha, and he prophesied:
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and difficult, for the paines in 〈 ◊ 〉 to be taken, inuiteth vs to •olinesse, with pleasing al•urements, musicall pre•epts, folding vp that which •hould cure our soules, with •hat which delighteth our •ares:
and difficult, for the pains in 〈 ◊ 〉 to be taken, Inviteth us to •olinesse, with pleasing al•urements, musical pre•epts, folding up that which •hould cure our Souls, with •hat which delights our •ares:
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after the man•er of a wise Physitian, who •ining children medicine somewhat sharpe, and vnpleasant, to auoyde nauseousnesse; and distast, sweetneth the cup ▪ all precepts of vērtue, are bitter to the distempred palats of euill liuers,
After the man•er of a wise physician, who •ining children medicine somewhat sharp, and unpleasant, to avoid nauseousness; and distaste, sweeteneth the cup ▪ all Precepts of virtue, Are bitter to the distempered palates of evil livers,
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4 To vnite the Saints of God, in heart, and voyce to the seruice of God, who so loueth vnanimity, that there hee appointed the blessing and life for euermore: and promised that where two or three were gathered together in his name, there hee would, with his most gracious presence, be in the midst of them.
4 To unite the Saints of God, in heart, and voice to the service of God, who so loves unanimity, that there he appointed the blessing and life for evermore: and promised that where two or three were gathered together in his name, there he would, with his most gracious presence, be in the midst of them.
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but wheras it cannot bee, but they must suffer aduersities who are humane, they also haue a true taste of comfort, who in afflictions, can with experience and deepe sense, vse these heauenly Songs, which the spirit of GOD hath endited for the same purpose:
but whereas it cannot be, but they must suffer adversities who Are humane, they also have a true taste of Comfort, who in afflictions, can with experience and deep sense, use these heavenly Songs, which the Spirit of GOD hath endited for the same purpose:
the prosperous man may sing (why art thou cast downe my soule?) and the afflicted his (venite exultemus) an Hebrew Son, by the riuers of Babylon; but neither with that godly passion,
the prosperous man may sing (why art thou cast down my soul?) and the afflicted his (venite Exultemus) an Hebrew Son, by the Rivers of Babylon; but neither with that godly passion,
they being like weary trauellers, easing their longsome Pilgrimages with songs and hope of arriuall. Chrysostome making a question, why this Scripture was written in Psalmes; answereth to this purpose:
they being like weary travellers, easing their longsome Pilgrimages with songs and hope of arrival. Chrysostom making a question, why this Scripture was written in Psalms; Answers to this purpose:
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and make the paine move pleasing, he• mingled Prophesie with melodie, that it might delight the minde, there be•ng nothing which so cari•th it vp, freeth it from earth and bands of the body:
and make the pain move pleasing, he• mingled Prophesy with melody, that it might delight the mind, there be•ng nothing which so cari•th it up, freeth it from earth and bans of the body:
that with this •he carefull Nurse stilleth •er weeping Infant hanging •n her breast, with this she •oppeth his teares, with his shee bringeth him a •eepe:
that with this •he careful Nurse stilleth •er weeping Infant hanging •n her breast, with this she •oppeth his tears, with his she brings him a •eepe:
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because •en this kinde of delight is •erely allyed, and familiar to our mindes, least the euil• one, making vse of our natures, should peruert with lasciuious & wanton songs;
Because •en this kind of delight is •erely allied, and familiar to our minds, lest the euil• one, making use of our nature's, should pervert with lascivious & wanton songs;
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the orname• of celebrities, the medicin• of sicke mindes, the mode ratour of affections: an exercise becomming all degrees, all ages, all conditions, since none are eith• too graue,
the orname• of celebrities, the medicin• of sick minds, the mode ratour of affections: an exercise becoming all Degrees, all ages, all conditions, since none Are eith• too graven,
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I haue not made so larg• a digression vpon this poin• onely to praise these spirituall Hymnes, which beyond all commendations, praise themselues to euery Religious heart and care,
I have not made so larg• a digression upon this poin• only to praise these spiritual Hymns, which beyond all commendations, praise themselves to every Religious heart and care,
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at Church (as if they were votaries in the still Temples of Isis and Serapis, and were warned by some Harpocrates finger on the lip, to a sacred silence) they are not heard:
At Church (as if they were votaries in the still Temples of Isis and Serapis, and were warned by Some Harpocrates finger on the lip, to a sacred silence) they Are not herd:
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alas, poore man, can thy wisedome teach God? Is there any knowledge but from God? who gaue this skill? who made the voyce to sing? did God euer make any thing in vaine? or, to leaue the argument, is not his precept sufficient? how often hath he commanded it? All people clap your hands, sing aloud vnto God with a ioy full voyce:
alas, poor man, can thy Wisdom teach God? Is there any knowledge but from God? who gave this skill? who made the voice to sing? did God ever make any thing in vain? or, to leave the argument, is not his precept sufficient? how often hath he commanded it? All people clap your hands, sing aloud unto God with a joy full voice:
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Wee reade of no other mirth, then this of singing, in our Sauiour Christ, with what spirit doest thou condemne or neglect that, which Christ did for thy imitation? Another excuseth himselfe, I haue no voyce, no skill:
we read of no other mirth, then this of singing, in our Saviour christ, with what Spirit dost thou condemn or neglect that, which christ did for thy imitation? another excuseth himself, I have no voice, no skill:
I haue not time, or place priuate enough, saith another, Paul found both in prison, is thy liberty more strait then his bands ▪ neither time, place, solitude,
I have not time, or place private enough, Says Another, Paul found both in prison, is thy liberty more strait then his bans ▪ neither time, place, solitude,
My second is against that same musicam deformantem, deforming musicke, vnder which name, wise Lawgiuers woont to banish some kindes, from their republikes:
My second is against that same musicam deformantem, deforming music, under which name, wise Lawgivers wont to banish Some Kinds, from their republics:
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and it greeueth mee, that it lyeth wholly vpon vs, to Preach against it, since it is most worthy with seuere punishment, to be banished all Christian common-wealths:
and it Grieveth me, that it lies wholly upon us, to Preach against it, since it is most worthy with severe punishment, to be banished all Christian commonwealths:
it being no lesse policy to preuent, then to punish sinnes, (for they are therefore punished in some, that they might bee preuented in others) since there is the selfe same danger in cursed incentiues not hindred,
it being no less policy to prevent, then to Punish Sins, (for they Are Therefore punished in Some, that they might be prevented in Others) since there is the self same danger in cursed incentives not hindered,
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and insteed of spirituall restoratuie to a sicke minde, leaueth a residence so poysonous in the minde, that it corrupteth, effeminateth and debanisheth it.
and instead of spiritual restoratuie to a sick mind, Leaveth a residence so poisonous in the mind, that it corrupteth, effeminateth and debanisheth it.
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and execrations, that man onely being held polluted, who, though vnawares, let fall any good word) haue giuen the vncleane spirit possession of their tongues.
and execrations, that man only being held polluted, who, though unawares, let fallen any good word) have given the unclean Spirit possession of their tongues.
and Saints singing in heauen and earth) but if euer the deuill sing, or bee at all musicall, I dare boldly say, it is he who singeth in lasciuious mouthes, it is he who singeth to thee in harlots lips, it is hee who singeth in the warbling notes of wanton Catamites: these are none other but the deuils baites, set to catch thee by the care:
and Saints singing in heaven and earth) but if ever the Devil sing, or be At all musical, I Dare boldly say, it is he who sings in lascivious mouths, it is he who sings to thee in harlots lips, it is he who sings in the warbling notes of wanton Catamites: these Are none other but the Devils baits, Set to catch thee by the care:
as 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,
as if Some new devotion had rapt them out of tune, it being partly an affected ignorance, partly out of a desire, ratherto be known for Some singular disconvenience withal,
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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:
then not At all to be noted of any: as if Because God regarded not Pharisaical and superstitious washings, Therefore he required sordid worshippers, and unclean hands:
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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,
I would not care where I were hoarse, so I could excel in the service of GOD, in his house I would affect to go beyond my self, I would Here do my best,
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,
I will sing with my heart, and inward feeling of my soul, but if I could sing the notes of Angels, I would neither be ashamed of the excellency which God gave me,
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,
how well do they become the reioycer? how well do they fit the mourner? how well does it beseem the good servant of God, to sing praises? how does it beautify the streets? how Are those ways strowed with boughs and garments,
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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,
as if our Saviour were sensibly to be entertained, where every Artificer hath the praises of God in his Mouth? how does it resemble our city, to that Ierusalem above, where all Are singers? how graceful is it for private families to send out those sounds,
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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.
like the envious elder brother to the noise of his Father's inward music? is he not vexed At it? would he enter if he were entreated? no, he Knoweth that is no music 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,
Let it be your practice to Learn these Psalms, teach them your children: happy house, happy state, where these have learned their Hosanna, where these songs Are herd,
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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,
The occasion of these words was, David being exiled beyond Iordan, Dwelling on the hills of the Hermonites, and the little mount Nisar, betwixt the Reubenites and Gadites, destitute of Parents, brothers and allies, destitute of the Tabernacle,
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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:
Why dost thou deject thee? Others, why dost thou depress thy self? The Hebrew hath it from a word signifying a crooking, bending down, or prostration:
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, Saeuit { que } animis ignobile vulgus:
the manner of speaking seems borrowed from the disquiet of Some disordered, mutinous, and Counsels multitude, which, upon a conceived injury, suddenly Travaileth with revenge, Saevit { que } animis ignobile vulgus:
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 sa•ing health, for Gods countenance is the declaration of his fauour in our deliuerance and helpe.
yet I shall praise him, Others: the word is indifferently rendered, to confess, or praise, as Dan. 6. 10. The health of my countenance, that is, giving me the joy of Saving health, or I shall praise him and his sa•ing health, for God's countenance is the declaration of his favour in our deliverance and help.
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 God•? Why alt thou so impatient, vexing and fretting thy selfe? be contented, cast cares and sorrowes vpon God ▪ trusting him who neuer deceaneth trust:
As if he said, Oh my soul what is the cause thou art so much doiected? Why dost thou so yield to grief ▪ as if there were no more help for thee in thy God•? Why alt thou so impatient, vexing and fretting thy self? be contented, cast Cares and sorrows upon God ▪ trusting him who never deceaneth trust:
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secretly retraicting to the pretended causes of immoderate griefe, or disquiet of mind, implying it is NONLATINALPHABET causelesse: for no reason warranteth excesse.
secretly retraicting to the pretended Causes of immoderate grief, or disquiet of mind, implying it is causeless: for no reason warrants excess.
2. Subiect, or ground of that trust, God. All other hopes are vaine, & like shifting Mountebankes ostent false cures, but helpe not: this onely neuer faileth.
2. Subject, or ground of that trust, God. All other hope's Are vain, & like shifting Mountebanks ostent false cures, but help not: this only never Faileth.
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for some necessitous attendant, exhaust, and starued with long feeding on the heartlesse ayres of dilatorie promises, noble breathes, thin dewes of Court-holy-water,
for Some necessitous attendant, exhaust, and starved with long feeding on the heartless airs of dilatory promises, noble breathes, thin dews of Holy water,
while hee seeth worthlesse giuers receiuing, godlesse receiuers giuing, Iudas the Clerk of the Market, with his what wil ye giue me? & all the seeming friends of desert, Thomas Schollers, who can beleeue nothing without some feeling:
while he sees worthless givers receiving, godless Receivers giving, Iudas the Clerk of the Market, with his what will you give me? & all the seeming Friends of desert, Thomas Scholars, who can believe nothing without Some feeling:
but why thou O rich man? Why thou O King, whose cōdition is independent? What wantest thou Dauid, loued in peace, feared in warres, to make thee content? doubtlesse there is no externall condition can allay the mindes disquiet:
but why thou Oh rich man? Why thou Oh King, whose condition is independent? What Wantest thou David, loved in peace, feared in wars, to make thee content? doubtless there is no external condition can allay the minds disquiet:
whilst Iacob sleepeth securely in the fields of Luz, that vgly empuse feare, with swarmes of cares & discontents cr•epeth like those Egyptian Frogges into Kings Chambels, the impudent Hag dareth looke Maiestie in the face, serue her arrests vpon greatnesse,
while Iacob Sleepeth securely in the fields of Luz, that ugly empuse Fear, with swarms of Cares & discontents cr•epeth like those Egyptian Frogs into Kings Chambels, the impudent Hag dareth look Majesty in the face, serve her arrests upon greatness,
For some bloody Caine, conscious Herod, guilty Ahab, godlesse Belshazzar, desperate Iudas, to bee cast downe and disquiet, it is no maruell, the wonder is they can be merry or quiet, there is no rest to the wicked:
For Some bloody Cain, conscious Herod, guilty Ahab, godless Belshazzar, desperate Iudas, to be cast down and disquiet, it is no marvel, the wonder is they can be merry or quiet, there is no rest to the wicked:
But why thou holy Psalmist? is not the Kingdome of God in righteousnesse, and peace, and ioy in the holy Ghost? Why art thou disquieted? truely the most holy haue their trials, their disquiet of minde:
But why thou holy Psalmist? is not the Kingdom of God in righteousness, and peace, and joy in the holy Ghost? Why art thou disquieted? truly the most holy have their trials, their disquiet of mind:
since then neither riches, honours, power, humane wisedome, or perfection, can free from this sicknesse of the minde, there are none too great, too wise, too good to follow our Psalmist to the cure, which by his practise he teacheth vs, that is:
since then neither riches, honours, power, humane Wisdom, or perfection, can free from this sickness of the mind, there Are none too great, too wise, too good to follow our Psalmist to the cure, which by his practice he Teaches us, that is:
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therefore we must make sure at home, wee must deale with these domestick enemies, our owne inordinate affections, calling them to account, not suffering them to get an hand ouer our reason,
Therefore we must make sure At home, we must deal with these domestic enemies, our own inordinate affections, calling them to account, not suffering them to get an hand over our reason,
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as Samson tooke an oath of the 3000 men of Iudah, Sweare vnto mee that yee will not fall vpon mee your selues, and being secured of them, he feared not;
as samson took an oath of the 3000 men of Iudah, Swear unto me that ye will not fallen upon me your selves, and being secured of them, he feared not;
whē indeed as it was said of Dauids weeping, the saluation of that day is turned into mourning, and they haue more cause to reioyce then grieue? How many weeping Magdalens see not how Christ offereth himselfe to them,
when indeed as it was said of David weeping, the salvation of that day is turned into mourning, and they have more cause to rejoice then grieve? How many weeping Magdalene see not how christ Offereth himself to them,
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and speaketh comfort, in their afflictions, whilst they mistake Christ for a Gardner, they know not the blessing that is neere them? How many in bitternesse of soule wish death might end their sorrowes,
and speaks Comfort, in their afflictions, while they mistake christ for a Gardener, they know not the blessing that is near them? How many in bitterness of soul wish death might end their sorrows,
Mee thinketh, this interrogatorie particle standeth before the disconsolate minde (like the Angell by Peter in prisō) with a touch, shaketh off the chaines, and leadeth him out:
Me Thinketh, this interrogatory particle Stands before the disconsolate mind (like the Angel by Peter in prison) with a touch, shakes off the chains, and leads him out:
for truly, if wee could once bee brought to learne this lesson rightly, and throughly to examine the cause of our sorrowes, wee should bee soone freed from them:
for truly, if we could once be brought to Learn this Lesson rightly, and thoroughly to examine the cause of our sorrows, we should be soon freed from them:
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and losse of their brethren, except they looke to the cause of Gods displeasure: there is an Achans wedge, some neglect, some sinne if Israel be smitten:
and loss of their brothers, except they look to the cause of God's displeasure: there is an Achans wedge, Some neglect, Some sin if Israel be smitten:
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know, it is because thou doest not obserue to doe all the words of this law, neither doest thou feare, this glorious and fearefull name, the Lord thy GOD. All sorrowes are the vndoubted effects of sinne:
know, it is Because thou dost not observe to do all the words of this law, neither dost thou Fear, this glorious and fearful name, the Lord thy GOD. All sorrows Are the undoubted effects of sin:
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and order of causing, in the first sinner, who did know all things which hee ought to beleeue, till beleeuing the Serpent (which was his vnbeliefe) he transgressed,
and order of causing, in the First sinner, who did know all things which he ought to believe, till believing the Serpent (which was his unbelief) he transgressed,
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Our ignorance of Gods goodnesse and mercy, working all things for the best to them that loue him, curing their soules with ass•ictions temporall, healing with part of that Scorpion which did sting them;
Our ignorance of God's Goodness and mercy, working all things for the best to them that love him, curing their Souls with ass•ictions temporal, healing with part of that Scorpion which did sting them;
Secondly, of our selues, and our owne vnwor thinesse, which when wee know not, or remember not, wee thinke we are too good, to be so sharply dealt withall:
Secondly, of our selves, and our own vnwor thinesse, which when we know not, or Remember not, we think we Are too good, to be so sharply dealt withal:
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wee could not be immoderatly grieued, or troubled for any temporall euill, if wee did confidently beleeue GOD, our powerfull and gracious deliuerer at hand:
we could not be immoderately grieved, or troubled for any temporal evil, if we did confidently believe GOD, our powerful and gracious deliverer At hand:
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and feare in it selfe, which suspition so multiplieth, that vpon euery (the least) appearance of danger, bee it but like the cloude arising out of the Sea, which Eliahs seruant saw on Carmel, as little as a mans hand, it presently resolues of perpetual stormes, hopelesse and helplesse conditions:
and Fear in it self, which suspicion so multiplieth, that upon every (the least) appearance of danger, be it but like the cloud arising out of the Sea, which Elijah's servant saw on Mount carmel, as little as a men hand, it presently resolves of perpetual storms, hopeless and helpless conditions:
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therefore our Psalmist saith, Hope in God; by the cure shewing the cause of the disease, that is, distrust and want of faith, as we shall see hereafter.
Therefore our Psalmist Says, Hope in God; by the cure showing the cause of the disease, that is, distrust and want of faith, as we shall see hereafter.
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3 Surfetting on prosperity, (whence men grow effeminate, and, like formall Souldiers, trained vp onely for a quiet pomp, are dead at the sight of an enemie, euery distresse disordereth and confoundeth their thoughts.) Hee that is not deceiued with prosperity, shall not be broken with aduersity:
3 Surfeiting on Prosperity, (whence men grow effeminate, and, like formal Soldiers, trained up only for a quiet pomp, Are dead At the sighed of an enemy, every distress disordereth and confoundeth their thoughts.) He that is not deceived with Prosperity, shall not be broken with adversity:
that is the deuill, who loueth to bee fishing in troubled waters, especially those Marahs of mans sorrow and impatience, which are his Nectar, and his musick,
that is the Devil, who loves to be fishing in troubled waters, especially those Marahs of men sorrow and impatience, which Are his Nectar, and his music,
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Pharaohs plagues were sitted to his offence, his cruelty to the Infants, was rewarded him in the death of all the first borne in the land of Egypt: hee that drowned was drowned:
Pharaohs plagues were sitted to his offence, his cruelty to the Infants, was rewarded him in the death of all the First born in the land of Egypt: he that drowned was drowned:
Da•ids bloody sinne is followed with a sentence, which like a drea•full come•, hung pointing downe vpon his •ouse Now therefore the 〈 ◊ 〉 shall neuer depart from 〈 … 〉 His ••dulgence 〈 … 〉 with 〈 … 〉 the people with a dimi•ution of the people:
Da•ids bloody sin is followed with a sentence, which like a drea•full come•, hung pointing down upon his •ouse Now Therefore the 〈 ◊ 〉 shall never depart from 〈 … 〉 His ••dulgence 〈 … 〉 with 〈 … 〉 the people with a dimi•ution of the people:
whether thou wert not an Eli, and thy reproofes gallesse, when God was dishonoured, and highly displeased? thou grieuest for some dishonour? See whether some popular breath had not dangerously puffed thee vp? thou art reiected for thy sicknesse? See whether thy surfetting were not so onely to be ended,
whither thou Wertenberg not an Eli, and thy reproofs galless, when God was dishonoured, and highly displeased? thou grievest for Some dishonour? See whither Some popular breath had not dangerously puffed thee up? thou art rejected for thy sickness? See whither thy surfeiting were not so only to be ended,
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whether thou didst not abuse thy health and strength? thou grieuest for thy pouerty? it is an heauy triall, b•t consi• r well whether thou didst not desperatly cause it,
whither thou didst not abuse thy health and strength? thou grievest for thy poverty? it is an heavy trial, b•t consi• r well whither thou didst not desperately cause it,
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whether thou we•t not an cuill, an expensiue seruant before GOD called his goods out of thine hands? whether thou didst not dishonour him with riches? See whether thy possessions be too little,
whither thou we•t not an cuill, an expensive servant before GOD called his goods out of thine hands? whither thou didst not dishonour him with riches? See whither thy possessions be too little,
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or mind of a foolish and vnthankfull possessour? whether if thou wouldst lessen thy desires, thy riches would not bee great enough? thou grieuest at thine imprisonment, exile, persecution,
or mind of a foolish and unthankful possessor? whither if thou Wouldst lessen thy Desires, thy riches would not be great enough? thou grievest At thine imprisonment, exile, persecution,
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and absence from holy assemblies? See if thou didst not abuse thy liber•y, disregard the peace of the Gospell, wert not a negligent frequenter of the Church,
and absence from holy assemblies? See if thou didst not abuse thy liber•y, disregard the peace of the Gospel, Wertenberg not a negligent frequenter of the Church,
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Why art thou cast downe, O my soule? How haue I displeased God, and prouoked him to strike me? rest not till thou finde the cause, deceine not thy selfe.
Why art thou cast down, Oh my soul? How have I displeased God, and provoked him to strike me? rest not till thou find the cause, deceine not thy self.
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Many a man is miserably p•rplexed in minde, •n• by imputing his 〈 … 〉 •rong ca•fe• addeth som•thing to the euill, by labouring in vaine for helplesse remedies:
Many a man is miserably p•rplexed in mind, •n• by imputing his 〈 … 〉 •rong ca•fe• adds som•thing to the evil, by labouring in vain for helpless remedies:
as it often befalleth a man with some paine in his sleepe, ••ising from the •neuen position of his body, of which his phantasie presently frameth some externall anoyance, which the troubled minde labo •r•th to cast off,
as it often befalls a man with Some pain in his sleep, ••ising from the •neuen position of his body, of which his fantasy presently frameth Some external annoyance, which the troubled mind Labo •r•th to cast off,
so that how euer some, with vaine opinion of holinesse, some for pleasures, some for profits are withdrawne, it is the sharpest among the many sorrowes of the children of God,
so that how ever Some, with vain opinion of holiness, Some for pleasures, Some for profits Are withdrawn, it is the Sharpest among the many sorrows of the children of God,
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when he went with the multitude, and led them ouant and reioycing into the house of God, (a condition which cannot be wanted and remembred with patience) and the opprobious taunts of his enemies, who measuring Religion by externall conditions, said:
when he went with the multitude, and led them ovant and rejoicing into the house of God, (a condition which cannot be wanted and remembered with patience) and the opprobious taunts of his enemies, who measuring Religion by external conditions, said:
and almost killed with euery light touch? or their bitternesse of spirit, whose mindes like disaffected pallats relish euery thing bitter? who are presently drowned with griefe,
and almost killed with every Light touch? or their bitterness of Spirit, whose minds like disaffected palates relish every thing bitter? who Are presently drowned with grief,
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If the spirit of GOD should search for this fauls, as Ierusalem with lights, as the Idolatry of the Elders in Ezekiels vision, he should finde a good Baruck, crying, Woc is me, for the Lord hath added griefe to my sorrow, I fainted in my sighing,
If the Spirit of GOD should search for this false, as Ierusalem with lights, as the Idolatry of the Elders in Ezekiel's vision, he should find a good Baruch, crying, Woc is me, for the Lord hath added grief to my sorrow, I fainted in my sighing,
He should finde the impious Prodigall casting his Fathers Natiuity, Esau - like, reckoning his gaines, from the dayes of mourning, impatient, that a good Father yet liueth to keepe a brainelesle Phaeton from precipitation and rui•e.
He should find the impious Prodigal casting his Father's Nativity, Esau - like, reckoning his gains, from the days of mourning, impatient, that a good Father yet lives to keep a brainelesle Phaeton from precipitation and rui•e.
Hee should finde some worthlesse Haman, though alreadie vnequall to his honors, yet inwardly swelling at the sight of poore Mordecai. All this doth nothing auatle me, as long as I see Mordecai sitting at the Kings gate:
He should find Some worthless Haman, though already unequal to his honours, yet inwardly swelling At the sighed of poor Mordecai. All this does nothing auatle me, as long as I see Mordecai sitting At the Kings gate:
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and doest thou thinke them blessed, who enioy the delights and pleasures of this world? The Heathen said wisely, He is vnhappy who beareth not vnhappinesse: And lerome saith well.
and dost thou think them blessed, who enjoy the delights and pleasures of this world? The Heathen said wisely, He is unhappy who bears not unhappiness: And lerome Says well.
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who heareth all the euill he hath done? Perhaps God stirred thee vp enemies, who might giue thee a tast of that iniurie which thou hast done to others:
who hears all the evil he hath done? Perhaps God stirred thee up enemies, who might give thee a taste of that injury which thou hast done to Others:
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if not, is it not enough for the Disciple to be like his Master? Some say I am euill (saith lerome) Titulum fidei servus agnosco, They termed my Lord, Magitian, and his Disciples seducers.
if not, is it not enough for the Disciple to be like his Master? some say I am evil (Says lerome) Titulum fidei servus agnosco, They termed my Lord, Magician, and his Disciples seducers.
how seldome wouldst thou haue considered what contradictions he hath suffered for thy sake, except some such like speaking against of sinners, humaneserpents-biting had necessitated thy occasion of looking vp to the brazen Serpent for helpe:
how seldom Wouldst thou have considered what contradictions he hath suffered for thy sake, except Some such like speaking against of Sinners, humaneserpents-biting had necessitated thy occasion of looking up to the brazen Serpent for help:
Perhaps thou wert too fond, or confident in man, and wilt thou bee impatient for that which GOD saw, thou couldst neither wisely possesse, nor safely haue.
Perhaps thou Wertenberg too found, or confident in man, and wilt thou be impatient for that which GOD saw, thou Couldst neither wisely possess, nor safely have.
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Is not this vnrest as the winds, which keepe the waters from corruption? Would not thy thoughts corrupt with rest? would they not proue like Egyptian waters bloody,
Is not this unrest as the winds, which keep the waters from corruption? Would not thy thoughts corrupt with rest? would they not prove like Egyptian waters bloody,
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Will they not be as Iericho streames, with some vnwholsome veines falling into them ▪ till the b•ing salt bee cast i•? Tho• that art imp•ient 〈 ◊ 〉 thy a••li•tions, chuse thy condition.
Will they not be as Jericho streams, with Some unwholesome Veins falling into them ▪ till the b•ing salt be cast i•? Tho• that art imp•ient 〈 ◊ 〉 thy a••li•tions, choose thy condition.
a man deliuered to Sathan ▪ for the destruction of the sl•sh may bee saued in the day of the Lord Iesus. Nay, a man giuen as Iob was into the deuils hand (•cce eum in manutua) is safe,
a man Delivered to Sathan ▪ for the destruction of the sl•sh may be saved in the day of the Lord Iesus. Nay, a man given as Job was into the Devils hand (•cce Eum in manutua) is safe,
because thou mayest not perish? Feede thy people with thy rod, the Flocke of thine heritage, saith the Prophet, bee compareth Gods gouernment of his Church, to a Pastorall feeding.
Because thou Mayest not perish? Feed thy people with thy rod, the Flock of thine heritage, Says the Prophet, be compareth God's government of his Church, to a Pastoral feeding.
What euer thy afflictions be, as Augustine saith of the old Prophets cark•sse, the same Lyon which killed it kept it ▪ he made a keeper of a destroyer:
What ever thy afflictions be, as Augustine Says of the old prophets cark•sse, the same lion which killed it kept it ▪ he made a keeper of a destroyer:
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:
The Effect excuseth the horror of the work, and that same shrieker, sigher, and roarer under the Chirurgeons, will After fill with rewards those once esteemed cruel hands, he will commend them for excellent skill, he will deny that they Are cruel:
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;
when they so follow our disease that they cure by that which grieves us, heats with heats, the overflowings of the Gall with bitter Portions, Fluxes of blood by opening of Veins;
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,
as it were by emulating the evil? if he dissolve death by death, if he prevent killing by killing, torments by tormen s, punishments by punishments,
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,
and like Fools, pay with murmuring, where we owe thanks, but duly, & wisely weigh, what cause we have of impatience, we should in every correction, kiss the rod with David, and say it is good for me that I have been in trouble,
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,
whither the fool speak within it self, in the spiritual language of thoughts, whereby it recedeth from usual works and employments ▪ received from things external,
and commeth home to it selfe, conside•eth, suruayeth, and examineth it owne condition, according to which, it either r•ioyceth, cōforteth, counsaileth, bemoneth,
and comes home to it self, conside•eth, suruayeth, and examineth it own condition, according to which, it either r•ioyceth, comforts, counseleth, bemoaneth,
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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;
for whosoever understandeth, in that he concciueth, something Proceedeth within him, which is the conception of that which is understood, coming of of the intellective virtue;
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.
which conception a word signifies, and it is called verbum Cordis, the word of the heart, signified verbo Vocis, by the word of the voice. Primarily that inward conceit of the heart, is called a word: secondarily the voice expressing that inward Thought, which was First pronounced in the heart.
or more properly to speake ▪ talking with that Spirit, which manifesteth to vs, a secre• and awfull presence in vs. Moses why c•yest then to mee? (said God ▪ yet we heare of no voyce.
or more properly to speak ▪ talking with that Spirit, which manifesteth to us, a secre• and awful presence in us Moses why c•yest then to me? (said God ▪ yet we hear of no voice.
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In the other, the soul sendeth out that ▪ which it hath framed within, through that p•slage which openeth towards externall 〈 ◊ 〉 ••s, making the thoughts sensible ▪ & by the Ministrie of the 〈 ◊ 〉 & vocall instruments, framing such sounds as serue to conu•y them to the eares, & soules of others:
In the other, the soul sends out that ▪ which it hath framed within, through that p•slage which Openeth towards external 〈 ◊ 〉 ••s, making the thoughts sensible ▪ & by the Ministry of the 〈 ◊ 〉 & vocal Instruments, framing such sounds as serve to conu•y them to the ears, & Souls of Others:
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These words of our Psalmist, doe both discouer the soule to bee the part affected, (by some dist•mper causing that immoderate gri•f wherof he cōplaineth) and teach vs a way to the cure in the like distresses:
These words of our Psalmist, do both discover the soul to be the part affected, (by Some dist•mper causing that immoderate gri•f whereof he Complaineth) and teach us a Way to the cure in the like Distresses:
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1 There is a carnall security, an enioying the pleasures of sinne for a season, amongst the vnregenerate, whose sinnes neuer cost them tea•e, neuer brake them an houres rest:
1 There is a carnal security, an enjoying the pleasures of sin for a season, among the unregenerate, whose Sins never cost them tea•e, never brake them an hours rest:
when they heare these discourses, of comforting an afflicted soule, by a fruitfull Solil•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:
when they hear these discourses, of comforting an afflicted soul, by a fruitful Solil•quie, they think as the Eunuch said to Philip Concerning the Prophesy of our Saviour's Passion, Of whom speaks the Prophet this? of himself or of Some other man? I speak not now to these men:
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2 There are in the regenerate such remainds of the old man, that their consciences doe sometimes sleepe like Ionas in the storme, (so hard it is absolutely to put off the man,
2 There Are in the regenerate such remains of the old man, that their Consciences do sometime sleep like Ionas in the storm, (so hard it is absolutely to put off the man,
which though it be the Caananite, left to exercise vs in a continuall and carefull watch against sinne (and therefore the Psalmist here speaketh as it were to one within him,
which though it be the Canaanite, left to exercise us in a continual and careful watch against sin (and Therefore the Psalmist Here speaks as it were to one within him,
like a man consisting of two opposite parts, one casting downe, and the other raising vp and comforting) yet wee haue such assurance of the death of sinne, faith in Iesus, and the dayly decaying of Sathans Kingdome, by the power of Gods holy Spirit dwelling in vs, such peace of conscience,
like a man consisting of two opposite parts, one casting down, and the other raising up and comforting) yet we have such assurance of the death of sin, faith in Iesus, and the daily decaying of Satan's Kingdom, by the power of God's holy Spirit Dwelling in us, such peace of conscience,
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These things layed down, it appeareth farther, that to the attaining that quiet, which is the health of a sound minde, we must deale with the part affected, which is the soule: foure things may perswade vs to an especiall care hereof. First:
These things laid down, it appears farther, that to the attaining that quiet, which is the health of a found mind, we must deal with the part affected, which is the soul: foure things may persuade us to an especial care hereof. First:
which besides it being eternall and incorruptible, is so diuine, that it was created to the most holy image of God, in sanctity and righteousnesse, endued with that admirable light of reason, that it is not onely apprehensiue of the creatures,
which beside it being Eternal and incorruptible, is so divine, that it was created to the most holy image of God, in sanctity and righteousness, endued with that admirable Light of reason, that it is not only apprehensive of the creatures,
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I see the heauens, the beauty of the starres, I wonder at the sunnes brightnesse, seruing to our dayly labour, the Moone comforting the vnked shades of night:
I see the heavens, the beauty of the Stars, I wonder At the suns brightness, serving to our daily labour, the Moon comforting the unked shades of night:
send it to the earth, sea, ayre, heauens, busie it vpon the reflexes of it selfe, it will not rest here, it must come to a glorious Creatour of all these,
send it to the earth, sea, air, heavens, busy it upon the reflexes of it self, it will not rest Here, it must come to a glorious Creator of all these,
then (as those holy beasts in Ezekiels vision when there was a voyce, as the voyce of the Almighty in the firmament aboue them) it standeth still, and letteth fall the wings.
then (as those holy beasts in Ezekiel's vision when there was a voice, as the voice of the Almighty in the firmament above them) it Stands still, and lets fallen the wings.
and by him, those infinite good things, which he hath communicated to man, & these onely the eye of the soule can s•e, it importeth vs to care for this soule, about all that which GOD hath giuen vs with it.
and by him, those infinite good things, which he hath communicated to man, & these only the eye of the soul can s•e, it imports us to care for this soul, about all that which GOD hath given us with it.
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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:
The bodily eyes which perceive only things Mortal, corruptible, frail, or changeable, Are of such excellent use, that if we wanted them, we would give all we have for them:
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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,
If Iesus should now come by the blind man, would not his petition be that of Bartimaeus. Lord that I may receive my sighed: How much more precious is the Souls eye? Which of us had not rather die many deaths,
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then be metamorphozed into the shape of some beast, though wee might still retaine an humane minde? how much more had we •ather suffer, then be depriued of reason and vnderstanding,
then be metamorphosed into the shape of Some beast, though we might still retain an humane mind? how much more had we •ather suffer, then be deprived of reason and understanding,
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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:
all their thoughts, words, and actions, Are for the body, and things temporal, as food, raiment, riches, possessions, titles of honour, pleasures, and the like:
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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:
What madness is it to neglect that, for any possession, without which, we cannot truly possess any thing? What should a man gain to get all the world, with the loss of the soul, without which he Possesses nothing? Thou fool, this night thy soul shall be 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:
then whose shall those things bee which thou hast provided? What exchange shall he give for a soul, who would Redeem it lost? Can these acquests for which the Whole world sweateth, cause or quiet the soul? There is nothing of the world worth this little part of heaven, Unhappy Therefore and desperate is the neglect of it:
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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,
what is that yet unseen excellency and beauty of the soul? If Moses face (yet Subject to corruption) was so glorious when he had talked with God, that it must be veiled, what shall be the countenance of a glorified body, conformed to the image of christ? and by that think what manner of creature the soul shall be,
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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.
when the face of God shall shine upon it, without these Clouds of mortality interposed, when we shall be more then restored to that excellency of our First being.
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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;
and to see spiritual excellency, holiness, and pureness of heart, is the Light; without which thou Canst neither see God, be sensible of Goodness, nor know thy self;
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:
but as if the soul were less observed of the All-seeing God, then their lineaments of men, Here they Are precisely curious, there negligent and stupid:
whether w•• speake of the affection, vnder which the Prophet groaned: true sorrow like a daring enemie, ma•cheth towards the heart, the soules imperiall seat:
whither w•• speak of the affection, under which the Prophet groaned: true sorrow like a daring enemy, ma•cheth towards the heart, the Souls imperial seat:
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,
but, as Here, abyssus Abyssum, depth of grief called for a depth of talk, a Soliloquy: It is usual in great sorrows, their Deepest sources run stilly,
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 is an hypocritical Repentance also, coloured with fair complexion of religious sorrow, which looks like Jezebel out of her windows, to make love to the Vulgar:
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 si•nes, for which God smiteth: there is the fountain:
except we pull it up by the root, it is nothing worth which we do: out of the heart come adulteries, murders, and all other si•nes, for which God smites: there is the fountain:
if we could reach a bl•sphemous tongue not to exceed his yea, and nay, if the min•e be full of blasphemy, wee haue but taught him to sin more inwardly:
if we could reach a bl•sphemous tongue not to exceed his yea, and nay, if the min•e be full of blasphemy, we have but taught him to since more inwardly:
now shew their whites to heauen in prayers, yet hath sworne all•agean••, with opportunity, and darknes to s•rue this •in, his ca••• without a caste, is nothing worth before the sea••h•r of hearts:
now show their whites to heaven in Prayers, yet hath sworn all•agean••, with opportunity, and darkness to s•rue this •in, his ca••• without a cast, is nothing worth before the sea••h•r of hearts:
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teach a man the laguage of Canaan, that his wor•s may administ•r grace to the hearets, teach him to 〈 ◊ 〉 m•r•ifull, to giue all his goods to the poore, teach him till his actions seene, to say for him,
teach a man the Language of Canaan, that his wor•s may administ•r grace to the hearets, teach him to 〈 ◊ 〉 m•r•ifull, to give all his goods to the poor, teach him till his actions seen, to say for him,
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,
and doleful creatures, if unchaste thoughts revel there like the Satyrs in the ruins of Babylon, I may say as the Prophet of the bleating of those Amalckitish cattle, Quid ergo vox Pecudum istarum? How ever a man Learn 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;
how holy so ever he seem, except he be such within, he is no better then a Pharisee: How ever to the world Religion may be like a picture, where that is most commended, which most nearly resembles life, but is not living;
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What euer reformation bee in words or outward actions, the soule not amended, it is but a false cure, a whole skinne ouer-hu•ts, inwardly festring, a palliatiue wound, healed without,
What ever Reformation be in words or outward actions, the soul not amended, it is but a false cure, a Whole skin ouer-hu•ts, inwardly festering, a palliative wound, healed without,
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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,
They Are much deceined who think to ease the Souls grief with secular mirth: so oft the poor ▪ Dear shifteth from brake to brake before his living passing-bells,
it is not Musicke, merry company, change of place, encrease of riches, friends or the like, (though some of these may haue a part) cā cure a deiected soule:
it is not Music, merry company, change of place, increase of riches, Friends or the like, (though Some of these may have a part) can cure a dejected soul:
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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:
They Are also deceived who think that any means, any words, any counsel can redress that man, whose heart and inward Powers of his soul, Are not both moved & reformed with that he hears:
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How farre doth the wisedome of man search? What corner of this great vninerse hath it left vn••rnay•d? High are the starry o•bes yet Art hath found out many of their motions;
How Far does the Wisdom of man search? What corner of this great vninerse hath it left vn••rnay•d? High Are the starry o•bes yet Art hath found out many of their motions;
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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:
it is not much to know the secrets of thy family, though sometime we Are the last that know those disorders, we Are ignorant of those vices of our wives and children, which Are in our neighbours songs:
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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,
but with what Light wilt thou search the inward house of thy seule? this is wrapped up in suel ▪ Clouds and obscurity of spiritual blindness, that the Hardest task is, to find thy self in thy self,
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,
if there be any good thing in thine heart, how readily doth it oft eat that? not like the city Shopmen, the worst First, that the better may seem best,
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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.
but all appearance of good First, and At once is cast upon thine heart, like the ground Corn over the Well At Bahurim, that thou Mayest not search Deeper for the spies.
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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,
Our works do sometime deceive us (when erring we think we go right, or going once right, we think we do so always) our hearts oftener (when he who Knoweth he Sinneth, Thinketh in his heart and intention he is more found,
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,
The tempter Laboureth in nothing more, then to hide a man from himself, and to keep from him the knowledge of his own corruptions, till it be too late,
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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:
to which end, he that is the accuser of the brothers, he that durst calumniate holy Job before God, who justified him, will tell the wicked they Are holy:
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.
when it seems to render it self to thine inquisition, behold I am Here) it be not then as Obadiah said to Elijah, When I am gone from thee, the Spirit shall carry thee into Some place that l do not know.
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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:
whence thou camest, whither thou goest, how thou Livest: what thou dost, what thou losest; how much every day thou profitest, how much thou art defective:
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what thoughts make mostfrequent incursions into thy minde, what affections mooue thee most: what temptations & stratagems of the wicked spirit giue the fiercest assaults:
what thoughts make mostfrequent incursions into thy mind, what affections move thee most: what temptations & stratagems of the wicked Spirit give the Fiercest assaults:
but wharthou oughtest to be, then maist thou in thy thoghts be caried vp to the contēplation 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:
but wharthou Ought to be, then Mayest thou in thy thoughts be carried up to the contemplation of God: for by how much more thou profi test in the knowledge of thy self, by so much more thou aspirest to higher things:
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.
I harkened and herd, but none spoke aright, no man repented him of his wickedness, saying, what have I done? Therefore the Lord threatened the judgement.
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.
Thou groanest under Some affliction? search to the bottom of thine heart, there is Some Jonah sleeping in hold, cast him out, and the storm will cease.
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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,
Otherwise, for a man Pharisee - like, to grieve At his plagues, and not Consider the hardness of heart which Causes them, is to cast on more and more wood,
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examine therefore, but by the word of God, and take this rule with thee. So oftē thou hast happily examined thy soule & not bin deceiued in thine inquest,
examine Therefore, but by the word of God, and take this Rule with thee. So often thou hast happily examined thy soul & not been deceived in thine inquest,
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The first degree of hapines, is, not to sin; the second is, to acknowledge our sins. Ther rū neth that entire & vndeminished innocēcy which may saue.
The First degree of happiness, is, not to sin; the second is, to acknowledge our Sins. There run neth that entire & undiminished innocency which may save.
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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:
God like a gracious Father, Stands with his rod in his hand to prevent striking, he shows and threatens his Judgments, that he might not execute them upon us:
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.
I will go and return to my place, till they acknowledge their offence. Take thee a roll of a book (Says the Lord to Ieremie) and write therein all the words that I have spoken to thee against Israel, and against Iudah.
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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.
It may be that the house of Iudah will hear all the evil which I purpose to do unto them, that they may return every man from his evil Way, that I may forgive their iniquity and their sin.
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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.
What avails knowledge of our finn, without Reformation? what profiteth the Light without sweeping this inward house? Blessed (Says Augustine) Are they who rejoice when they enter into their own hearts, and find no evil there: Bernard gives a reason.
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:
What is thereason why men do so seldom, and so unwillingly come home to themselves, to confer with their own Souls? Because there is an hell within:
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and whatsoeuer faire shewe these paineted Sepulchers doe make, there is nothing but corruption and ga•tly fights, full of terror and aftrightment within:
and whatsoever fair show these paineted Sepulchers do make, there is nothing but corruption and ga•tly fights, full of terror and aftrightment within:
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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:
Do but mark how unwilling they come home, whose houses Are possessed with Some unquiet Spirit, who have somevexing familiars there, they know they must go in to irksomnes, murmurings, and bitterness:
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;
how much more wretched is it to have this intestiue ▪ shrew, a refractoric mind, a peaceless conscience, which will go with thee till thou Leavest thy sell? whose shrill tongue no Bedlam can tame, no sleep pacify, no weariness allay, no distance intercept, no indulgence sweeten, no good words satisfy, give it it own will, it only will more insolently grieve thee;
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 God's Spirit be not there to Comfort, what shall a man do? whither shall he fly? from the field to the city, from the public to his house ▪ thence to his closet, his affliction follows him, they Are not locks and bars, they Are not double guards can shut out these disquiets, no not from the sacred bosoms of Kings,
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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,
if there be the smoke of iniquity, and the flame of wickedness, where shall he then rest? while the men of Ai had a city to retire to, they valiantly repulsed Israel, but when the ambush was discovered,
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 the conscience within on the other part, Cries (as Joseph's brothers in their Fear) we have verily sinned against our brother, Therefore is this trouble come upon us, which guilt of conscience is as it were the smoke,
why do•st thou hide? thy keeper followeth thee, what aua•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,
why do•st thou hide? thy keeper follows thee, what aua•leth it a man to have no witness, who hath a conscience? thou Canst not avoid thine own conscience, much less God. There is no Way to fly from God, but to God. from God angry for sin, to God pacified by the Obedience of 〈 ◊ 〉 There is no Way to please God till we reform,
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,
since then our life is a continual warfare, and fight against several trials, we Are to take that warning of sin, which the Princes of the philistines gave Concerning their enemy, Let him not go down to the battle with us,
Some can say why art thou so my soule? yet they are but Elies, so milde to themselues, that in the examination of their •aylings, they rather confirme, then correct their errours:
some can say why art thou so my soul? yet they Are but Ely's, so mild to themselves, that in the examination of their •aylings, they rather confirm, then correct their errors:
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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,
the drunkard often expostulating with himself (but slenderly) why he is so overtaken, At last with frequent thinking, Thinketh Drunkenness but good-fellowship, himself naturally or habitually inclined to that vicious thirst,
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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:
This ill Justice in the soul (as in the state) whih examineth Faults but for fashion, not pursuing them to the due execution of laws, Teaches men more presumptuously to since:
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.
the same care which brings to this enquiry and reprehension, (Why art thou so my soul?) must reform and amend the evil reproved, that it may be no more so.
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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:
or in the weakness of their resolutions, put it all upon time (the supposed Vulgar physician for every malady) herein falling short of the Wiser heathens, who (though without true reason) sought cure for their afflictions in reason:
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such mens thoughts are vsually astonied at first, and being recouered, furious: or like Iobes miserable comforters, at first mute, at last vexingly talkatiue:
such men's thoughts Are usually astonished At First, and being recovered, furious: or like Job's miserable Comforters, At First mute, At last vexingly talkative:
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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,
To this second kind may be referred Saul's heaviness which carried him to Endor: and in this manner did Iudas and Ahithophel wrestle with their sorrows,
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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 happily to those who love him, and trust in his Mercies) and with meekness and patience to have dealt with their afflicted minds, whose Distresses Are like wounds,
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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.
lenitives, before corrosives, have eat out the proud and unsound Flesh of the heart, that is comforting before a due examination, humbling and amendment of themselves.
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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,
while we, lying in our Sins and obstinacy, have him not for our God, while our Souls, conscious of all the evil which we have committed, fly the remembrance of him,
so that whether wee finde, or fit our mindes, examine, iudge, correct, rectifie, or comfort them, it must be with deepe sense, apprehension, meditation,
so that whither we find, or fit our minds, examine, judge, correct, rectify, or Comfort them, it must be with deep sense, apprehension, meditation,
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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, & pres•ruatiue against that inward venome of wordly sorrow.
it is not any thing external can do it, they Are not all the quaint amulets of humane reason & discourse, (though words have an admirable virtue & power to assuage a troubled mind) there must be Some divine alexipharmacum, & pres•ruatiue against that inward venom of wordly sorrow.
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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,
The fourth and last reason, to persuade to a serious care of the soul, is drawn from the lets and hindrances, arising of distractions external or internal, intercident to the found cure of a perplexed mind, wherein as the undeniable necessity,
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so that they may without interruptiō confer with themselues, in al counsaile, in al consolation ▪ in the diuinest influences of holy tongues, God ▪ peaketh to vs at it were NONLATINALPHABET, let the most gracious lips say, (the Lord will cōfort thee) till thy soule saith the same to it selfe within, it shall be,
so that they may without interruption confer with themselves, in all counsel, in all consolation ▪ in the Divinest influences of holy tongues, God ▪ peaketh to us At it were, let the most gracious lips say, (the Lord will Comfort thee) till thy soul Says the same to it self within, it shall be,
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 & reformatiō of it selfe.
which is a retiring of the soul into it self, a receding from all noisome thoughts and distractions of the world, to intend and deal with it self, Concerning the cure & Reformation of it self.
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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 • way,
Such is the violence of Some thoughts (especially the pensive, which find advantage upon the weakness of a sick and dejected mind) as that they wrest and forcibly carry us • Way,
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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;
Let a man Therefore Learn to recollect the dispersions of his heart, let him study to restrain the thoughts of the mind, to forget things external, let him accustom to dwell within himself, and to love internal goods;
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:
inordinate actions, incomposed Speeches, businesses, and turbulent thoughts divide the mind betwixt them, like those unmannerly Bethleemitish guests leaving no room within doors for christ, the life and Comfort of our Souls:
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.
there is a spiritual Drunkenness and surfeit, which surchargeth the soul with sorrows also, under whose heavy Ephialtes the mind lies groaning and cannot rouse it self, 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.
The reason is Because the astonished mind plunged into these Marabs, At every breath Drinketh in those fearful and despairing suggestions, with which Sathan plyeth it to destroy it, till filled with grief, it drowneth with it own thoughts.
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Wee must not onely, not oppr•sse our hearts with cares, but sometimes leaue our selues, that wee may enioy our selues, wee must leaue the outward man, to conferre with the inward:
we must not only, not oppr•sse our hearts with Cares, but sometime leave our selves, that we may enjoy our selves, we must leave the outward man, to confer with the inward:
as into an Hauen, thou maist goe from the great stormes of cares, and in that priuate shelter maist thou compose the surges of thy minde, which were moued without.
as into an Haven, thou Mayest go from the great storms of Cares, and in that private shelter Mayest thou compose the surges of thy mind, which were moved without.
if thou leaue thine heart open? It is good, no doubt, sometimes to bee alone, that wee may haue conuenience for holy Solilo ▪ quies, but wee must know, they are not solitarie Groues, silent walkes, a desolate Cell,
if thou leave thine heart open? It is good, no doubt, sometime to be alone, that we may have convenience for holy Solilo ▪ quies, but we must know, they Are not solitary Groves, silent walks, a desolate Cell,
when thou art withdrawne from company, except thou art cautious, a thousand wicked thoughts, or at the best, headlesse •antasies, barren streames of idle imaginations, will runne through thy minde:
when thou art withdrawn from company, except thou art cautious, a thousand wicked thoughts, or At the best, headless •antasies, barren streams of idle Imaginations, will run through thy mind:
How many houres doe these take from our sleepe, and wee consenting to the theft, are pleased that our soule should entertaine the robbers with long parleys:
How many hours do these take from our sleep, and we consenting to the theft, Are pleased that our soul should entertain the robbers with long parleys:
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Sweet and excellent is the contemplation of things diuine and heauenly, wherby the minde is carried vp on high, a man is rauished in Spirit, illuminated with knowledge, enflamed with desire of goodnesse:
Sweet and excellent is the contemplation of things divine and heavenly, whereby the mind is carried up on high, a man is ravished in Spirit, illuminated with knowledge, inflamed with desire of Goodness:
all inordinate affections, wandring thoughts, and fluctuation of the minde, e•agations of the spirit, and distractions of the soule, are recollected into one,
all inordinate affections, wandering thoughts, and fluctuation of the mind, e•agations of the Spirit, and distractions of the soul, Are recollected into one,
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wee may see him in his creatures, the heauens declare the glorie of GOD, and the •irmament sheweth the worke of his hands, as wee see the power, actions publicke,
we may see him in his creatures, the heavens declare the glory of GOD, and the •irmament shows the work of his hands, as we see the power, actions public,
if, for all our highflying knowledge, our soules infirmity bee neglected, what were all that which wee could know, better then glorious obiects to sore eyes, which helpe not,
if, for all our highflying knowledge, our Souls infirmity be neglected, what were all that which we could know, better then glorious objects to soar eyes, which help not,
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;
leave your much useless talk, and Learn a godly Soliloquy, it is more requisite you should inform your own Souls, then tire Others ears: You profane and lascivious Speakers;
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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 sl•ces of their soules for teares, sometimes of ioy, sometimes of sorrow:
You powerful Oracles (whose deep Senses testify a watchful conference with your sweet Friends, your learned Authors) who can eftsoon make (as Paul his Felix) your happy Auditors tremble, who can, with pathetical discourses, pull up the double sl•ces of their Souls for tears, sometime of joy, sometime of sorrow:
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:
if you speak not to your own Souls what you speak to Others ears, if you have not let down into your bowels that roll of God's word, whose contents you deliver to the people ▪ your curious lines shall nothing profit 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 breathed their breath, as if you had no soul, or that you have, a vassal to the world (where your Desires have placed your heaven) you never look home, come hither, see the excellency of the soul, which can every moment bring you into the presence of the King of Kings:
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;
it is not extending your Father's bounds, by the purchase of the next Tenements, (for how miserably poor is a covetous man?) but Here Are true riches, Here is that better part, which shall never be taken away;
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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.
You heartless worldlings, and outsides of men, Consider and understand, that the vain Idol which you adore, does ever finally torment and crucify those who do most zealously worship it.
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Lust, an vncleane and lightlesse fire, through whose Moloch - flames, blind libertines (ambitious of their owne destruction) are sacrificed to the Deuill:
Lust, an unclean and lightless fire, through whose Moloch - flames, blind Libertines (ambitious of their own destruction) Are sacrificed to the devil:
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.
All Sins (to which so many sacrifice their thoughts and times) Are like Egyptian taskmasters, adding stripes to heavy burdens, and their wages is death.
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how happily doth that man liu•, 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,
how happily does that man liu•, who Enjoyeth, and conferreth daily with GOD in a contented soul? What madness is it then, to seek that happiness abroad, which is only to be found At home? to look for that in Others, which is only to be found and enjoyed in our selves? There is more found content in one hours wise and holy enjoying a men own soul,
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There hath an vniuersal distemper, for mans sake, infected the world, and euery creature groaneth with vs also, and trauaileth in paine together vnt• this present:
There hath an universal distemper, for men sake, infected the world, and every creature Groaneth with us also, and Travaileth in pain together vnt• this present:
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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:
Mean time the soul of man is exercised, like Israel in the Way to the holy Land, with continual disturbances, that we may know, that in this life is not our rest:
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:
whence it comes to pass, that all, that can desire or wish, do naturally wish and desire Some other estate then that they have, all present desire being but a continued motion to that which is finally desired:
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and therefore there can bee in this life no absolute content, (which is a true rest in the fruition of the chiefe good) till the mind rest in obtaining that vnmeasured goodnes, which can not onely satisfie or equall,
and Therefore there can be in this life no absolute content, (which is a true rest in the fruition of the chief good) till the mind rest in obtaining that unmeasured Goodness, which can not only satisfy or equal,
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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:
There Are two restless tormenters of the soul, Fear and grief; one waiting on the prosperous, the other on the wretched, ready to give a sponge of vinegar to their sufferings:
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,
look into the Whole course of thy life, how often hath one day mingled thy wine with Gall? how often hath one hour shut up a careless mirth with sorrow and bitterness of Spirit? look among thy Friends,
how many lesse dost thou now rec•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 less dost thou now rec•on, then once thou didst enjoy? how many depriuings seemed (not At once, but in sundry funerals) to have buried a great part of thy life with them? look into thy family,
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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,
how many evils Are there in the world, to make thee Fear or sorrow? not to speak of depopulated Provinces, famine, murders, rapes, mangled carcases of halfe-demolished Cities,
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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 all that woeful equipage and effects of war, which we have felt in Others sufferings, (wherein the compassionate do vent their mute impatience with tears and sighs,) nor of so many famous Churches of christ, (surprised,
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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,
if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce wrath? Not to speak of those warlike tumults, wars and rumours of wars, which threaten the world,
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,
Look about thy self, on what side art thou free? where hath not death laid his ambush? where dwells that Light heart, which can promise it self one hours secure mirth? Consider thy soul,
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;
how many Are thy Cares, (even for worthless trifles) griefs, perplexities; or, to speak the most, the most unspeakable misery which sin brings with it;
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 necessary to the soul, as bitter Pills Are to a surfeited body. Satan, in his mischievous benevolence, promises the soul an excellent estate in delighting it;
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) •rridet vt saniat, hee smileth that hee may rage;
So then, the tempter gives pleasures, as Saul gave Old his Michal, that she might be a snare to him. Thus (as Cyprian said of the Potentate) •rridet vt saniat, he smileth that he may rage;
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.
It is virtue to be abstemious in lawful delights, and to use them cautiously. lest they prove snares, lest their alluring charms bewitch us, and we perish.
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,
and so sweetly accommodateth the mind, that a man is more cheerfully enabled to the service of God, who gave not so many several Kinds of creatures and conveniences for delight to ensnare men,
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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 fo• that he did vniustly:
How Easily is that heart surprised, which can have no remorse? Therefore he Says not (Why art thou sorrowful?) for God made that affection to fortify the soul, that he that could not rejoice in doing justly, might yet sorrow fo• that he did unjustly:
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euen for things temporall, neither vnseasonable nor vnlawfull: Ioseph mourned, Dauid mourned, Iesus wept; which proueth, that sorrow may be without sinne.
even for things temporal, neither unseasonable nor unlawful: Ioseph mourned, David mourned, Iesus wept; which Proves, that sorrow may be without sin.
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:
if emulation be of virtue, and we grieve that we cannot be is holy or good as they, whose deportments we propose to our selves as patterns for imitation, it is a commendable sorrow:
in that dolefull Hag, which haunteth vnhappie houses, Iealousie, there may bee illgrounded suspitions, bringing forth sorrowes no more reasonable then their cause.
in that doleful Hag, which haunteth unhappy houses, Jealousy, there may be illgrounded suspicions, bringing forth sorrows no more reasonable then their cause.
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:
Why this excess? this Discovereth a great frailty in the Saints of GOD, when they say in their haste, as our Psalmist, I am Cut off from before thine eyes:
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 eyesalue to the soule, and barre to sinne:
so that while we grieve for Sins committed, we prevent the committing of them: those tears which we shed for sin, Are a kind of eyesalve to the soul, and bar to sin:
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.
where a thousand Warnings Are like so many letters written in the dust, neglected, forgotten: we cannot Easily forget that for which we have heartily grieved: sorrow Writeth in Marble.
it •xclud•th that le•ity, which choaketh euery good intent, and, like a cruell Ammo•ite, rippeth vp the soules wombe, to make her best conceptions, her fairest purposes abor•iue:
it •xclud•th that le•ity, which choketh every good intent, and, like a cruel Ammo•ite, rippeth up the Souls womb, to make her best conceptions, her Fairest Purposes abor•iue:
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:
for contrition imports association, wherein the sinner grieves much, and for many adjuncts of sin together, which do not lightly affect, but break the heart:
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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:
Yea, in the very act of sorrow for sin, the faithful man hath Comfort, that grief being an Union of things in themselves differing; a sorrow with joy:
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,
So then he Says, Why art thou cast down? not Why art thou sorrowful? Godly sorrow, not only Eateth up all other sorrow, (as Moses Serpent did the Serpents of the Enchanters) but even it self,
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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,
There must be sorrow, that there may be Comfort, but weighed with that same statera Sanctuarij, the golden mean: for though there be with Repentance an actium of the mind against it self, to deject, judge, condemn,
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:
and correct it self, (without which there is no rising to Comfort, Because, if we believe not the truth, whatever we think or believe, our Comfort is false:
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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 Therefore, although in his boundless Goodness, he will wait, that he may be gracious unto us, yet he cannot be so remiss, At to approve our Sins by an absolute discharging us,
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:
and proclaiming forgiveness to our Consciences, before we acknowledge and Repent us of them,) yet the soul must not cast it self down to despair of mercy:
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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.
as a man wounded with the lancet, smarteth, and Therefore is grieved, but yet rejoices to see that corruption come away, which he knew must Else have killed him.
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mirth openeth the heart, like wine, leauing all vngarded and exposed to slaughter, like Isbosheth to those craftie Marchants, whose trade was in blood.
mirth Openeth the heart, like wine, leaving all unguarded and exposed to slaughter, like Isbosheth to those crafty Merchants, whose trade was in blood.
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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:
Worldly sorrow is a cunning Sinon, whose harmless and suspectless visage so beguileth many, that Satan full-bowelled stratagems, armed and most desperate resolutions, Are by it conveyed into the soul:
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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 dulleth and hindereth the vigour and apprehension of the mind, perpetually drawing the sighed and intention thereof to that Object, which is dreadful, offensive, and unpleasing:
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if it be not killed •etimes, it will proue an insuperable Monster to de•oure t•ee, by making thee •epine and murmur against God ▪ to thine vtter confusion and •obiection, which is a due 〈 ◊ 〉 of the vnthankfull.
if it be not killed •etimes, it will prove an insuperable Monster to de•oure t•ee, by making thee •epine and murmur against God ▪ to thine utter confusion and •obiection, which is a due 〈 ◊ 〉 of the unthankful.
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VVE are come to the second part of ▪ the disaffection •eere reprehended ▪ as Israel to the waters of strife, wee must finde some healing branch to cast i•to it:
WE Are come to the second part of ▪ the disaffection •eere reprehended ▪ as Israel to the waters of strife, we must find Some healing branch to cast i•to it:
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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.
so in Some desperate grief, a thousand different and contrary resolutions, do in that manner throng the doors of the soul, that it can utter none.
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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;
Like Some violent spirits shut up in the vast hollows of the earth, enraged for lack of vent, causing a tumultuous shaking of the earth's foundations;
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,
What evil past comes not then to mind? How do we pull discontents out of their graves, revive old calamities, which Are like sundry infirmities in a crazed body, one indisposition gives a new life to many outworn griefs,
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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;
The greater part of men may aptly change the question, and say, Why art thou so quiet, o my soul? we may wonder what sleepy pillows they rest upon, (as it seemed Augustus did, At that Bed whereon the desperate debtor slept) who sleep in sin, as Jonah in the storm;
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:
hence then a man is said to be impatient, not Because he does not, but Because he would not suffer that, which he, by so much more, does suffer, by how much less he would:
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as that neither are these familiar elements corrupted, for want of some agitation, neither the creatures in them interessed, generally detrimented by their intemperate rage:
as that neither Are these familiar elements corrupted, for want of Some agitation, neither the creatures in them interested, generally detrimented by their intemperate rage:
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but so sweetly doth that gracious Prouidence accommodate particulars with his vni•ersall lawes of Nature, that the fowle commendeth and endeareth the fairer season;
but so sweetly does that gracious Providence accommodate particulars with his vni•ersall laws of Nature, that the fowl commends and endeareth the Fairer season;
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so that there is no tide •runneth, no wind bloweth from the seuerall points of the heauen, which (though it crosseth some) concurreth not with the desires and courses of others.
so that there is no tide •runneth, no wind blows from the several points of the heaven, which (though it Crosseth Some) concurreth not with the Desires and courses of Others.
if too impatient, it would bee like a violent stresse threatni•g a desperate wracke, and carrying away all hope of the quiet fruites of righteousnesse:
if too impatient, it would be like a violent stress threatni•g a desperate wrack, and carrying away all hope of the quiet fruits of righteousness:
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but hee is neither good no• wise, who will be too much some then being vnhappil happy (case flayeth the foolish) some happily vnhapp•• (It is good for mee that I haue been in trouble) it appearet• that some mans impatienc• and disquiet of mind, is no• so dangerous, as other men• security;
but he is neither good no• wise, who will be too much Some then being vnhappil happy (case flayeth the foolish) Some happily vnhapp•• (It is good for me that I have been in trouble) it appearet• that Some men impatienc• and disquiet of mind, is no• so dangerous, as other men• security;
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there is an impatience which looketh like zeale, and yet neither of these are good. There is also a laudable disquiet of mind, an holy impatience, a zealous passion;
there is an impatience which looks like zeal, and yet neither of these Are good. There is also a laudable disquiet of mind, an holy impatience, a zealous passion;
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Lots spirit was vexed at the vncleane conuersation of the S•domites. And on the other part, the Lord thretned Elt, that there should not be an old man of his house for euer, that the wickednes of his family should not be expiated & purged with sacrifice for euer.
Lots Spirit was vexed At the unclean Conversation of the S•domites. And on the other part, the Lord threatened Elt, that there should not be an old man of his house for ever, that the wickedness of his family should not be expiated & purged with sacrifice for ever.
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Why? because his sons ran into a slander, •nd hee ••ayed them ••t: whic• was, because himselfe was too indulgently mild, patient in his reproouing them.
Why? Because his Sons ran into a slander, •nd he ••ayed them ••t: whic• was, Because himself was too indulgently mild, patient in his reproving them.
The first is, when the external impulsiue cause (which I call the ground or occasion of our disquiet) is, through our prauitie, (the inward mouing cause of the same) so peruerted,
The First is, when the external impulsive cause (which I call the ground or occasion of our disquiet) is, through our pravity, (the inward moving cause of the same) so perverted,
there is no question but impatience for the dishonour of God, if it bee actiue, and expressed vpon others, is a masculine vertue, an effect of an holy zeale:
there is no question but impatience for the dishonour of God, if it be active, and expressed upon Others, is a masculine virtue, an Effect of an holy zeal:
it was commendable in Lot at Sodom: in Moses at Sina: in Phinebas at Shittim: or if it bee that silent agitation of the mind, whose secret addresses are onely to God, whose complaints are priuate: it is a pregnant vertue.
it was commendable in Lot At Sodom: in Moses At Sina: in Phinebas At Shittim: or if it be that silent agitation of the mind, whose secret Addresses Are only to God, whose complaints Are private: it is a pregnant virtue.
because the children of Israel haue forsaken thy couenant, cast downe thine Altars, slain• thy Prophets, &c. What more iust occasion to mo•• a mā to an holy impatience? When Hezekiah receiued the sentence of death from the Lord, by Isaiah, he was troubled, he wept,
Because the children of Israel have forsaken thy Covenant, cast down thine Altars, slain• thy prophets, etc. What more just occasion to mo•• a man to an holy impatience? When Hezekiah received the sentence of death from the Lord, by Isaiah, he was troubled, he wept,
Whether the ground were the feare of innouation in the Church, or the iudgements of God so quickly designing him to death, whom he had lately deliuered, either were a iust occasion of some holy impatience, the one being out of zeale, the other because his sinnes could not but come to mind with the iudgement of God, which are alwayes to bee considered with a godly indignation against our selues who cause them.
Whither the ground were the Fear of innovation in the Church, or the Judgments of God so quickly designing him to death, whom he had lately Delivered, either were a just occasion of Some holy impatience, the one being out of zeal, the other Because his Sins could not but come to mind with the judgement of God, which Are always to be considered with a godly Indignation against our selves who cause them.
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But if the mind be vexed and vnquiet for that which is to Gods honor, and should contrariwise haue occasioned our thankesgiuing and reioycing, or for things friuolous and vnworthy,
But if the mind be vexed and unquiet for that which is to God's honour, and should contrariwise have occasioned our thanksgiving and rejoicing, or for things frivolous and unworthy,
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how can it bee good? Ionah was troubled that God spared Nineue, wherein were an hundred and twenty thousand persons, that could not discerne betweene their right hand and their left, it displeased him exceedingly, and he was angry ▪ hee expostulated with God:
how can it be good? Jonah was troubled that God spared Nineveh, wherein were an hundred and twenty thousand Persons, that could not discern between their right hand and their left, it displeased him exceedingly, and he was angry ▪ he expostulated with God:
All the Congregation lifted vp their voyce and cryed, and wept, they all murmured against Moses and Aaron. What is the cause that so mightie an hoste of men should seeme so effeminate? the occasion was this;
All the Congregation lifted up their voice and cried, and wept, they all murmured against Moses and Aaron. What is the cause that so mighty an host of men should seem so effeminate? the occasion was this;
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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:
were it not better for us to return into Egypt? Why Are your minds thus troubled? Hath not the Lord promised to cast out these nations before you? are ye not strong enough to invest the most puissant enemy? If not, is not God of power to do what soever he hath promised for you? Yes:
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so the true cause therof, a pusillanimous incredulity, and fearefull vnbeliefe; and therefore our Psalmist also, after correction of his own impatience, saith;
so the true cause thereof, a pusillanimous incredulity, and fearful unbelief; and Therefore our Psalmist also, After correction of his own impatience, Says;
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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.
and Because therein Are appetites of evil, by so much more violently do they move the mind to impatience and discontent, by how much more violently the natural affections of men Are procliue to evil, then to good.
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what impatience proceeding of holy zeale was euer so violent and precipitate? If the wretched caitiue hath oue•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.
what impatience proceeding of holy zeal was ever so violent and precipitate? If the wretched caitiff hath oue•stood his Markets At the end of a dearth, what other impatience from good occasions is so impetuous? What could so Easily arm a desperate hand with halters, poison, knives? That Rarest evil, impatience for good occasions, in its extremes must be moderated, (as in the next place we shall see:) but if the cause be Some evil within us, no moderation can justify it.
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.
all which, as familiar mischiefs, domestic Devils, have unseen snares laid in every corner of the house, to possess and surprise even those who hate and Fear them.
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like violent and sudden inundations, breake in vpon the minde, ouerflowing and drowning, shaking downe and carrying away •l fruit of temperance and meeknesse.
like violent and sudden inundations, break in upon the mind, overflowing and drowning, shaking down and carrying away •l fruit of temperance and meekness.
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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;
but as manumissed slaves, promoted to place of command, as the base and worthless (whose minds were never acquainted with any noble Thought) invested with titles of honour, such Are affections usurping over reason, which by right of creation is to hold a sovereignty over them;
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 excellent an affection is Fear? but if it exceed that, which in it mediocrity is the centinel of the soul, Proves an impious distrust, and evil cowardice.
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;
and is very dangerous, as hath been showed before ▪ How pleasing an affection is mirth? the refresher of drooping hearts, the antidote against heart-eating dedolencie and pensiveness, the cheerer of the sioke thoughts, the delight of the soul, the minds serenity, the spirits sovereign restorative;
but if it proue ouergrowne and monstrous ▪ though it bee conceiued of the most lustistable occasions and causes, it must suffer allayes and qualification.
but if it prove overgrown and monstrous ▪ though it be conceived of the most lustistable occasions and Causes, it must suffer alleys and qualification.
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then his zeale to the honour and seru•ce of God, Wherein hee feared some eclypse by alteration or m•ouarion? yet hee corre••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.
then his zeal to the honour and seru•ce of God, Wherein he feared Some eclipse by alteration or m•ouarion? yet he corre••eth his mind, Why art thou 〈 ◊ 〉 within thee? What more rust cause of the minds disquietness then sin? yet if that be extreme, (as you herd of sorrow) it Proves dangerous.
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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,
Because then excess in the Effect, is a Signen of excess, or Some dangerous concomitancy and Union of Causes, (as disquietness for since imports, that our sorrow is too great,
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or accompanied with a seruile feare and distrust, which ioyntly cause it;) therefore is (euen that) disquiet, which may seeme deriued from good occasions and causes, euill, if excessiue.
or accompanied with a servile Fear and distrust, which jointly cause it;) Therefore is (even that) disquiet, which may seem derived from good occasions and Causes, evil, if excessive.
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When once ▪ this Land beeing annoyed with Wolues, there was a Law made for the destroying of them, that euery conuicted and condemned Fellon should bee acquitted,
When once ▪ this Land being annoyed with Wolves, there was a Law made for the destroying of them, that every convicted and condemned Felon should be acquitted,
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So it often commeth to passe, that while sorrow and disquiet of minde for sinnes, doe, at it were, hunt other sinnes to death, these Nymrods proue the greatest Tyrants, the most fearefull sins of the soule:
So it often comes to pass, that while sorrow and disquiet of mind for Sins, do, At it were, hunt other Sins to death, these Nimrods prove the greatest Tyrants, the most fearful Sins of the soul:
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the duo end and vse of afflictions are, if wee are by them instructed, to giue God honour in our patient bearing, in our hope and experience of his graces sustaining vs,
the duo end and use of afflictions Are, if we Are by them instructed, to give God honour in our patient bearing, in our hope and experience of his graces sustaining us,
if we doc enter into a more deepe and earnest consideration of our sinnes, whereby wee are necessitated to humble our selues before him in true and heartie sorrow,
if we doc enter into a more deep and earnest consideration of our Sins, whereby we Are necessitated to humble our selves before him in true and hearty sorrow,
because wee haue displeased him, call vpon him more zealously, to reforme our Impatience, and amend our liues, whose prauitie secretly deriueth this fretting humour into our hearts, the mercy of God so disposing, that we might not perish by resting contented in sinne,
Because we have displeased him, call upon him more zealously, to reform our Impatience, and amend our lives, whose pravity secretly deriveth this fretting humour into our hearts, the mercy of God so disposing, that we might not perish by resting contented in sin,
Mos•s was so disquieted, that hee said to the Lord ▪ Wherefore hast thou afflicted thy ser••ns? and wherefore haue I not found fauour in thy ▪ sight, that thou laydest the burden of all this people upon me•? Wh•nce should I have flesh to gi•••unto all this people? for they ▪ weepe vnto me, saying, Giue vs flesh, that wee may eate:
Mos•s was so disquieted, that he said to the Lord ▪ Wherefore hast thou afflicted thy ser••ns? and Wherefore have I not found favour in thy ▪ sighed, that thou laidst the burden of all this people upon me•? Wh•nce should I have Flesh to gi•••unto all this people? for they ▪ weep unto me, saying, Give us Flesh, that we may eat:
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How much more grieuous was it for one Moses to consider ▪ so many thousand bellies, (vnacquainted with any rhe•oricke) so many important mo•thes calling vpon him for meate? yet hee failed not to cry vnto the Lord for helpe,
How much more grievous was it for one Moses to Consider ▪ so many thousand bellies, (unacquainted with any rhe•oricke) so many important mo•thes calling upon him for meat? yet he failed not to cry unto the Lord for help,
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Why is my paine perpetuall, and my wound incurable which refuseth to be healed? wilt thou be altogether vnto me as a liar, and as waters that fatle? And again:
Why is my pain perpetual, and my wound incurable which Refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fatle? And again:
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if wee thinke of our sinnes, as that Orator of the burning of the Capitol at Rome, that that fire was by the especiall prouidence of God, not to abolish that terestriall Mansion of Iupiter, but to require another more stately and magnificent:
if we think of our Sins, as that Orator of the burning of the Capitol At Rome, that that fire was by the especial providence of God, not to Abolah that terestriall Mansion of Iupiter, but to require Another more stately and magnificent:
if our impatience hatch any monsters in the mind and resolutions; if it send out words tending to Gods dishonour, expressing vnbeliefe, malicious apostacie:
if our impatience hatch any monsters in the mind and resolutions; if it send out words tending to God's dishonour, expressing unbelief, malicious apostasy:
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the least hereof is carefully to be auoided as a great failing in our duties, who ought patiently to receiue correction as sonnes, to whom God •ffereth himselfe as a most gracious Father;
the least hereof is carefully to be avoided as a great failing in our duties, who ought patiently to receive correction as Sons, to whom God •ffereth himself as a most gracious Father;
such the end and fruites of impious mens impatience, vines of Gomorah, grapes of gall, bitter clusters, such their wine, the poyson of Dragons, and the cruell gall of Aspes.
such the end and fruits of impious men's impatience, vines of Gomorrah, grapes of Gall, bitter clusters, such their wine, the poison of Dragons, and the cruel Gall of Asps.
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in any great sorrow it is irresolute, (sometimes this is better, sometimes another best comporteth with our vnstable desires) it hopeth, it despaireth, it loueth, it hateth what it loued, it reioyceth,
in any great sorrow it is irresolute, (sometime this is better, sometime Another best comporteth with our unstable Desires) it Hopes, it despaireth, it loves, it hates what it loved, it rejoices,
if all that inconstancie be but like the shaking of the needle in a displaced compasse, that it may by running ouer many points, at last settle vpon the right.
if all that inconstancy be but like the shaking of the needle in a displaced compass, that it may by running over many points, At last settle upon the right.
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— for whether should mine heart •lie from mine heart? This, (Why art thou disquiet) strongly importeth, thou oughtst not so to be, to disswade from euill impatience,
— for whither should mine heart •lie from mine heart? This, (Why art thou disquiet) strongly imports, thou Ought not so to be, to dissuade from evil impatience,
— Bee ye• also patient, stablish your harts, for the comming of the Lord draweth nigh. — Ye haue need of patience, that after yee ha•• done the will of God, ye might recei•e the promise. — My s•nne, despise not the chastening of the Lord,
— Bee ye• also patient, establish your hearts, for the coming of the Lord draws High. — You have need of patience, that After ye ha•• done the will of God, you might recei•e the promise. — My s•nne, despise not the chastening of the Lord,
as appeareth by the last cited Scripture ▪ Gods counsell is to amend vs by chastisement, whom his milder warnings (deliuered vs in his Word) could not amend.
as appears by the last cited Scripture ▪ God's counsel is to amend us by chastisement, whom his milder Warnings (Delivered us in his Word) could not amend.
as that there wanted not an Anaxagoras, to affirme, that Snow is blacke, yet all met in this centre of patience, which they both commended, and affected:
as that there wanted not an Anaxagoras, to affirm, that Snow is black, yet all met in this centre of patience, which they both commended, and affected:
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for how can hee bee either wise, patient, or good, who knowe• neither the wisdome nor patience of God? There is no outward marke doth more distinguish between the 〈 ◊ 〉 and wicked,
for how can he be either wise, patient, or good, who knowe• neither the Wisdom nor patience of God? There is no outward mark does more distinguish between the 〈 ◊ 〉 and wicked,
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but because we heare sometimes Iacobs voyce, when the hands and actions are Esaus; God saith as Isaac, Accede nunc vt palpem •e, fili mi ▪ Come neere, my soone, that I may feele thee, whether thou bee my very sonne or not:
but Because we hear sometime Iacobs voice, when the hands and actions Are Esaus; God Says as Isaac, Accede nunc vt palpem •e, fili mi ▪ Come near, my soon, that I may feel thee, whither thou be my very son or not:
full of sores, full of anguish, his friends forsaking him, or visiting, becommingmiserable comforters, so that hee had in himselfe paines and g•i•fes, in them, many vn•ind • ▪ e•rours to endure:
full of sores, full of anguish, his Friends forsaking him, or visiting, becommingmiserable Comforters, so that he had in himself pains and g•i•fes, in them, many vn•ind • ▪ e•rours to endure:
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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.
and Because Abraham loved God, Therefore when God proved him with that heavy precept, that which God pleased not to suffer, he would patiently have suffered, had God pleased to permit it.
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.
3. Impatience is but a striving with God, an Obscure and inward murmuring against his providences What Are we? (said Moses) your murmurings Are not against us, but against the Lord.
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,
so that all the wills of men on earth, may be framed into one obsequious consent, that they may incline wholly to the will of God, that God would be pleased to take away that innate contumacy of our minds, which ceases not to mutiny against his holy Spirit, that he would make us so docible and tractable, that we may only will that which is pleasing to his will, that he would give us new hearts, that we may not affect our own Desires,
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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 subscribe to the absolute guidance of his Spirit, that we may believe in him, that we may be holy, both in body and Spirit, that we may keep his Word & Commandments;
but also, wee pray that wee may both in prosperity and aduersity, giue him the glory, pa•icntly and me•kely bearing his hand, acknowledging his will and diuine prouidence in all things which befall vs:
but also, we pray that we may both in Prosperity and adversity, give him the glory, pa•icntly and me•kely bearing his hand, acknowledging his will and divine providence in all things which befall us:
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for without it wee can neither pray nor heare profitably, being, through i•patience, possessed of a du•l pensiuenesse, a painefull it ••omn•s, which is •old of zeale to any holy duty.
for without it we can neither pray nor hear profitably, being, through i•patience, possessed of a du•l pensiveness, a painful it ••omn•s, which is •old of zeal to any holy duty.
5. We ought to relye vpon Gods goodnesse, who is faithfull, •o ca• al• our cares vpon him, to commit our selues and estates to him, who is both powerfull to keepe us,
5. We ought to rely upon God's Goodness, who is faithful, •o ca• al• our Cares upon him, to commit our selves and estates to him, who is both powerful to keep 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:
and gracious to reward us, whose will also it is, that we should Glorify him in those sufferings, which he hath appointed us It was Paul's Comfort under the Cross:
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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;
nevertheless, I am not ashamed, for I know whom I have believed, and I am persuaded, that he is able to keep that thing I have committed to him against that day ▪ He is a sufficient sequestrator to the 〈 ◊ 〉 if thou commit thy wrongs to him, he is a revenger;
Paul comforteth the Philippians herewith, when hee biddeth them, in nothing to bee te•rified by their aduersaries, they hauing the same •onflict which they saw in him, and then heard to be in him.
Paul comforts the Philippians herewith, when he bids them, in nothing to be te•rified by their Adversaries, they having the same •onflict which they saw in him, and then herd to be in him.
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;
And it was a like wise practice which is imputed to the Athenian Solon, when he saw one of his acquaintance disconsolately grieving, he led him up into an high Tower, whence having showed him those numberless houses of a populous city;
as if in that auspication, he did by a naturall instinct, lament the anxieties and labors of this life ▪ the filly wretch res•iffeth a fore se me of the worlds stormes,
as if in that auspication, he did by a natural instinct, lament the anxieties and labors of this life ▪ the filly wretch res•iffeth a before se me of the world's storms,
Cursed is the earth for thy sake in 〈 ◊ 〉 〈 ◊ 〉 thou •ate of it all the dayes of thy life in the sweat of thy 〈 ◊ 〉 shall thou •at bread, till th•• returne vnto the ground.
Cursed is the earth for thy sake in 〈 ◊ 〉 〈 ◊ 〉 thou •ate of it all the days of thy life in the sweat of thy 〈 ◊ 〉 shall thou •at bred, till th•• return unto the ground.
Besides we carry about bodi•• 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,
Beside we carry about bodi•• Subject to many injuries open to many maladies what madness is it then impatiently to bear that in Others which we have in ourselves on in our selves, which we can no ways avoid or lessen,
the patient man possesseth all things, bo•• prosperous and aduerse ▪ all things ferue him, yea those things, which seeme, and intend to hurt him, heat, cold, wa•m comm•nd him,
the patient man Possesses all things, bo•• prosperous and adverse ▪ all things ferve him, yea those things, which seem, and intend to hurt him, heat, cold, wa•m comm•nd him,
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and make 〈 ◊ 〉 more abound in that which is best ▪ the stetility of his fields, giue him a bette• haruest •o lay vp •heeues, robbers ▪ opp ressours, lay him vp tr•asure in the hands of God. Happy patience!
and make 〈 ◊ 〉 more abound in that which is best ▪ the stetility of his fields, give him a bette• harvest •o lay up •heeues, robbers ▪ opp ressours, lay him up tr•asure in the hands of God. Happy patience!
and base prostitution? Whence standers, murmurings, disobedience, couetousnesse, extortion, imposture, cursing, prophan••ion, but from impatience ▪ When Israel are impatient of Moses stay in the Mount,
and base prostitution? Whence standers, murmurings, disobedience, covetousness, extortion, imposture, cursing, prophan••ion, but from impatience ▪ When Israel Are impatient of Moses stay in the Mount,
then they dare require an Idoll: when they are impatient of want, then they murmur: when they are impatient of hearing their due reproofes, then they slay the Prophets.
then they Dare require an Idol: when they Are impatient of want, then they murmur: when they Are impatient of hearing their due reproofs, then they slay the prophets.
Impatience is the Grand-dame of all sinne: hence are heresies, s•hisines, dissentions, renting the sacred vnity of the Church: hence rebellions, treasons, assascinations:
Impatience is the Grand-dame of all sin: hence Are heresies, s•hisines, dissensions, renting the sacred unity of the Church: hence rebellions, treasons, assascinations:
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if hee doth not plough with our heighfer, and worle vpon our impatience, what can he doe ▪ How could he, without our impatience, perswade vs to anger, discord, ••uenge, discontent, murmuring o• the like? The Apostle warneth beere of when he saith, B• 〈 ◊ 〉 but sinne not, — neither gine place to the Deuill: — let all bitternesse,
if he does not plough with our heighfer, and worle upon our impatience, what can he do ▪ How could he, without our impatience, persuade us to anger, discord, ••uenge, discontent, murmuring o• the like? The Apostle warneth beer of when he Says, B• 〈 ◊ 〉 but sin not, — neither Gine place to the devil: — let all bitterness,
Adde to this, that by impatience (like a man with indiscreet •o••ing and remoouing the burden, which hee cannot cast off) we greaten our load, as hath beene said:
Add to this, that by impatience (like a man with indiscreet •o••ing and removing the burden, which he cannot cast off) we greaten our load, as hath been said:
how deadly that Serpent will proue, which now thou fosterest in thy bosome? Doest thou know how farre God will let thee run, who wilt not now be stayed, who now, either without cause or meane, tormentest thy selfe with a fruitlesse impatience? Looke vpon the feareful ends of many malecontents,
how deadly that Serpent will prove, which now thou fosterest in thy bosom? Dost thou know how Far God will let thee run, who wilt not now be stayed, who now, either without cause or mean, tormentest thy self with a fruitless impatience? Look upon the fearful ends of many malecontents,
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what are thou stronger or better, if hee, against whose prouidence thy disquietnesse maketh thee repine ▪ shall giue thee ouer vnto him? How iustly are they giuen ouer to Satan to their destruction, who will not abide the soueraigne hand of God to their saluation?
what Are thou Stronger or better, if he, against whose providence thy disquietness makes thee repine ▪ shall give thee over unto him? How justly Are they given over to Satan to their destruction, who will not abide the sovereign hand of God to their salvation?
yet hee tempe•areth his indignation, in wonderfull mercy waiting for their repentance ▪ to which his long suffering and goodnesse leadeth the vessels of mercy ▪ hee doth not •nely command patience,
yet he tempe•areth his Indignation, in wonderful mercy waiting for their Repentance ▪ to which his long suffering and Goodness leads the vessels of mercy ▪ he does not •nely command patience,
and reward of the patient ▪ hee, whose diuine nature is impatible, tooke vpon him a passiue, became man, was borne, suffered hunger, thirst, wearinesse:
and reward of the patient ▪ he, whose divine nature is impatible, took upon him a passive, became man, was born, suffered hunger, thirst, weariness:
he endured a domesticke enemie vnto the last: hee refused not a traiterous kisse: What contradictions, what reproaches did he not suffer of a malicious Vulgar; spitting, scorning, bu••etting!
he endured a domestic enemy unto the last: he refused not a traitorous kiss: What contradictions, what Reproaches did he not suffer of a malicious vulgar; spitting, scorning, bu••etting!
and the malice of •i•ne, gouerneth the mind 〈 ◊ 〉 〈 ◊ 〉 the violence ▪ of b••elling pride extinguishe•• the fire ▪ of discord, ••estraineth, the insolency of the rich,
and the malice of •i•ne, Governs the mind 〈 ◊ 〉 〈 ◊ 〉 the violence ▪ of b••elling pride extinguishe•• the fire ▪ of discord, ••estraineth, the insolency of the rich,
How shall I stile thee? What shall I say in thy commendation? What were this wretched life of man, what were wee without thee? Thou sweetnest the bitternesse of sorrow, thou adornest prosperitie, thou lightnest aduersitie, thou pullest out the serpents teeth,
How shall I style thee? What shall I say in thy commendation? What were this wretched life of man, what were we without thee? Thou sweetnest the bitterness of sorrow, thou adornest Prosperity, thou lightnest adversity, thou pullest out the Serpents teeth,
Art thou iniured? thou doest beate that wicked man more by suffering him. S••me• cursed, Dauid was neither dejected nor reuengefull, hee endured those opprobries of the railer,
Art thou injured? thou dost beat that wicked man more by suffering him. S••me• cursed, David was neither dejected nor revengeful, he endured those opprobries of the railer,
They haue constantly endured all manner of torments, yea sometimes till their tormentors were wearie, and faint with seeing and inflicting that, which they, who suffered cheerefully, felt.
They have constantly endured all manner of torments, yea sometime till their tormentors were weary, and faint with seeing and inflicting that, which they, who suffered cheerfully, felt.
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Meere with afflictions by a resolute patience, and thou hast halfe ouercome them: the re•olued Christian defeareth the enemy, by entertaining his charges before they grow vnr•sistable.
Mere with afflictions by a resolute patience, and thou hast half overcome them: the re•olued Christian defeareth the enemy, by entertaining his charges before they grow vnr•sistable.
because God hath w•ought that good thing in vs, for which hee tooke vp the rod ▪ so that it will be but a virga aurea, a golden S••p•er ▪ held out to vs, 〈 … 〉 that wee haue accesse to his fauour.
Because God hath w•ought that good thing in us, for which he took up the rod ▪ so that it will be but a virga Aurea, a golden S••p•er ▪ held out to us, 〈 … 〉 that we have access to his favour.
therefore he faith, tollat ••ucem. Me thinkes I see Moses rod cast downe, becomming a Sorpent, Moses flying from it, the Dord calling to him ▪ Put forth thine hand, and take it by the •ayle.
Therefore he faith, Tollat ••ucem. Me thinks I see Moses rod cast down, becoming a Sorpent, Moses flying from it, the Dordrecht calling to him ▪ Put forth thine hand, and take it by the •ayle.
if wee could but compare them, we should easily conclude with the Apostle, — The afflictions of this present time, are not worthy of the glory which shall be shewed vnto vs:
if we could but compare them, we should Easily conclude with the Apostle, — The afflictions of this present time, Are not worthy of the glory which shall be showed unto us:
What doe worldly men endure for that they vicio•sly loue? riches, honours, pleasures? What doo not the seditious Gatelines endure? hunger, cold, watchings, fastings, labours, perils ▪ in all which, their hardines is admirable, their patience is nothing:
What do worldly men endure for that they vicio•sly love? riches, honours, pleasures? What do not the seditious Gatelines endure? hunger, cold, watchings, Fastings, labours, perils ▪ in all which, their hardiness is admirable, their patience is nothing:
lest we peri•h ▪ O that we could but s•t our affections on things abou• ▪ O that wee could but loue things heauenly ▪ O that we could but truely hope for them, and desire true goods!
lest we peri•h ▪ Oh that we could but s•t our affections on things abou• ▪ Oh that we could but love things heavenly ▪ Oh that we could but truly hope for them, and desire true goods!
in which are the antidote against sorrow and disquiet of mind; hope, with its ground and foundation, God. Heere are two disaffections, deiection and disq•ietnesse;
in which Are the antidote against sorrow and disquiet of mind; hope, with its ground and Foundation, God. Here Are two disaffections, dejection and disq•ietnesse;
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The A•cients w•sely intimated Hope, the la•• l•uing comforter of aduersitie, when they said, that in Pandora's Table, the box emptied, all things powred out and lost, Hope onely remained in the bottome:
The A•cients w•sely intimated Hope, the la•• l•uing comforter of adversity, when they said, that in Pandora's Table, the box emptied, all things poured out and lost, Hope only remained in the bottom:
So pleasing is that sweet libertie of hoping for our selues, as that it will feed vpon coniecture and opinion either probable or possible, because the like hath been;
So pleasing is that sweet liberty of hoping for our selves, as that it will feed upon conjecture and opinion either probable or possible, Because the like hath been;
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It may seeme requisite, that hopes should bee borne of the lightest causes, that the mind, obuious to so many sorrowes, might also euery where find some solace to refresh and sustaine its often fainting:
It may seem requisite, that hope's should be born of the Lightest Causes, that the mind, obvious to so many sorrows, might also every where find Some solace to refresh and sustain its often fainting:
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though it bee but a dreame, it shor••e•h misery, and ••ealeth some houres from sorrow, by deluding the afflicted soule for that time t• it is a common solace, it maketh him beleeue he is rich who hath not:
though it be but a dream, it shor••e•h misery, and ••ealeth Some hours from sorrow, by deluding the afflicted soul for that time t• it is a Common solace, it makes him believe he is rich who hath not:
the more wee hoped in vaine, the fall being greatned by the height of ou• station or exaltation, it remaineth, that the onely way to comfort and quiet a perplexed and troubled soule, is to cast all our care on God, to raise the mind to a true hope and affiance in him.
the more we hoped in vain, the fallen being greatened by the height of ou• station or exaltation, it remains, that the only Way to Comfort and quiet a perplexed and troubled soul, is to cast all our care on God, to raise the mind to a true hope and affiance in him.
For first, wee must consider, that this hope is a vertue infused into our hearts by the Spirit of God, who being the God of truth, cannot giue a deceitfull perswasion, by which we doe cheerefully and constantly expect his future benefits, in mitigation of our present calamities, according to his good pleasure:
For First, we must Consider, that this hope is a virtue infused into our hearts by the Spirit of God, who being the God of truth, cannot give a deceitful persuasion, by which we do cheerfully and constantly expect his future benefits, in mitigation of our present calamities, according to his good pleasure:
Faith saith, The things which eye hath not seene, neither care hath heard, neither came into mans heart, are which God hath prepared for them that loue him:
Faith Says, The things which eye hath not seen, neither care hath herd, neither Come into men heart, Are which God hath prepared for them that love him:
it sheweth our reference to the helpe of God, in whom & through whom we looke for all felicity ▪ O•• helpe standeth in the Name of the Lord who hath made heauen and earth.
it shows our Referente to the help of God, in whom & through whom we look for all felicity ▪ O•• help Stands in the Name of the Lord who hath made heaven and earth.
Hauing then such a cause as apprehendeth and appropriateth to vs all the promises of God, it must 〈 … 〉 that though hope bee only of things future and ioy of the present;
Having then such a cause as apprehendeth and appropriateth to us all the promises of God, it must 〈 … 〉 that though hope be only of things future and joy of the present;
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as also, that although hope bee a meane betwixt presumption and despaire, yet hauing no participation of either extreme, it expelleth despaire as its contrary:
as also, that although hope be a mean betwixt presumption and despair, yet having no participation of either extreme, it expelleth despair as its contrary:
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and, — We rei•yce in tribulation; Knowing that tribulation bringeth forth patience, patience experience, and experience hope, and hope maketh not ashamed.
and, — We rei•yce in tribulation; Knowing that tribulation brings forth patience, patience experience, and experience hope, and hope makes not ashamed.
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to them the rods of alouing father, to these the swords of an angrie reuenger) neither, are those suffetings followed with one and the same, but contrary issues:
to them the rods of alouing father, to these the swords of an angry revenger) neither, Are those suffetings followed with one and the same, but contrary issues:
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Cypria• giuing a reason why the heathens were impatient and querulous, where the Christians were valiant & meekly expected the time of Gods promises, speaketh after this manner:
Cypria• giving a reason why the Heathens were impatient and querulous, where the Christians were valiant & meekly expected the time of God's promises, speaks After this manner:
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wee are now good and bad within one house, whateuer how befalleth, wee share and suffer alike, till in the end of this mortall life wee be diuided into seuerall lodgings of life or death:
we Are now good and bad within one house, whatever how befalls, we share and suffer alike, till in the end of this Mortal life we be divided into several lodgings of life or death:
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for since in the sense of griefe, consisteth all that which punisheth, it is manfest, that he partaketh not of thy punishmen, whom thou feest not grieuing equally with thee.
for since in the sense of grief, Consisteth all that which Punisheth, it is manfest, that he partaketh not of thy punishment, whom thou feest not grieving equally with thee.
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hee neuer deceiueth trust, in whom ▪ wee hope When the Psalmist, out of a learned experience hauing discoursed of the estate of the wicked and the holy, sendeth vs to the issue of the good mans trials, Marks the vpright man, and behold the iust:
he never deceiveth trust, in whom ▪ we hope When the Psalmist, out of a learned experience having discoursed of the estate of the wicked and the holy, sends us to the issue of the good men trials, Marks the upright man, and behold the just:
Fourthly, because they that are begotten againe to this liuely hope, (being kept by the power of GOD through faith to saluation) are euer assured of a better life to come,
Fourthly, Because they that Are begotten again to this lively hope, (being kept by the power of GOD through faith to salvation) Are ever assured of a better life to come,
If a man did constantly beleeue hee should come safely home, there to find and enioy an eternall quiet, the hoped fruites of his trauaile, could any vneuennesse of the way deterre or diuert him? Ionathan and his Armourbearer stood not vpon the difficultie of the passage, they climed vp B•zez and Seneh vpon their hands and vpon their feet,
If a man did constantly believe he should come safely home, there to find and enjoy an Eternal quiet, the hoped fruits of his travail, could any unevenness of the Way deter or divert him? Ionathan and his Armor-bearer stood not upon the difficulty of the passage, they climbed up B•zez and Seneh upon their hands and upon their feet,
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in euery appearance of difficulties, to flye vnder the shadow of Gods wing, there to be sheltered, thence to fetch comfort, that they not only haue a blessed accesse through faith vnto his Grace, wherein they stand,
in every appearance of difficulties, to fly under the shadow of God's wing, there to be sheltered, thence to fetch Comfort, that they not only have a blessed access through faith unto his Grace, wherein they stand,
whatsoeuer affliction befalleth vs here, it findeth vs vpon the way, (fo• whilest we remaine in the bodie, wee are absent from the Lord:) and therefore like theeues and robbers, stormes and dangerous passages,
whatsoever affliction befalls us Here, it finds us upon the Way, (fo• whilst we remain in the body, we Are absent from the Lord:) and Therefore like thieves and robbers, storms and dangerous passages,
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So, against the temptations of this our pilgrimage, out hope is grounded on that heauenly Ierusalem, which causeth that we are not split and bilged vpon the rockes:
So, against the temptations of this our pilgrimage, out hope is grounded on that heavenly Ierusalem, which Causes that we Are not split and bilged upon the Rocks:
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If it be vrged, that we are yet fraile, and full of euill, which may make our, hopes decline, we say with Bernard; There are three things in which all our hope consisteth:
If it be urged, that we Are yet frail, and full of evil, which may make our, hope's decline, we say with Bernard; There Are three things in which all our hope Consisteth:
in his Word we haue generall promises, and in our consciences, the particular testimony of his holy Spirit, assuring vs that we are the children of God, and therefore neither life nor death can separate vs from his loue. Thirdly, his power to performe:
in his Word we have general promises, and in our Consciences, the particular testimony of his holy Spirit, assuring us that we Are the children of God, and Therefore neither life nor death can separate us from his love. Thirdly, his power to perform:
Vpon this ground the Apostle comforteth the Churches, when, hauing praised the Lord for that liuely hope to which they were begotten againe, hee saith, they were kept by the power of God through faith vnto saluation.
Upon this ground the Apostle comforts the Churches, when, having praised the Lord for that lively hope to which they were begotten again, he Says, they were kept by the power of God through faith unto salvation.
for two things equally kill the soule, despaire and peruerse and vaine hopes. The ioy of the faithfull is incomparably distant from the vanitie of the hypocrites hope, which how farre soeuer it carrie them confident against all dangers,
for two things equally kill the soul, despair and perverse and vain hope's. The joy of the faithful is incomparably distant from the vanity of the Hypocrites hope, which how Far soever it carry them confident against all dangers,
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but all these, and whateuer other meanes the reason or experience of man can inuent, without this hope in God, fall short of any sound cure, some of them feeding, some exasperating, the best but astonying the maladie for a time, all being but as draughts of cold water in some hecticke fits, by a little ease much enflaming the disease.
but all these, and whatever other means the reason or experience of man can invent, without this hope in God, fallen short of any found cure, Some of them feeding, Some exasperating, the best but astonying the malady for a time, all being but as draughts of cold water in Some Hectic fits, by a little ease much enflaming the disease.
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Sound hope, like the Angell to Hagar in the D•sart, cryeth from heauen, Feare not: it openeth our eyes, that wee may •see our relie•e which is neere vs;
Found hope, like the Angel to Hagar in the D•sart, Cries from heaven, fear not: it Openeth our eyes, that we may •see our relie•e which is near us;
it sheweth vs our dwellings, defended with a Mountaine full of fiery Centinels, like the beleaguered Dothan. Hope was clothes to Iacob against the cold; shade against the heate:
it shows us our dwellings, defended with a Mountain full of fiery Centinels, like the beleaguered Dothan. Hope was clothes to Iacob against the cold; shade against the heat:
But how wretched and vnhappie are the hopes of worldly men? Name me that Syren on earth, whose alluring notes can preuaile against the dolefull cries of a reprōbate conscience.
But how wretched and unhappy Are the hope's of worldly men? Name me that Syren on earth, whose alluring notes can prevail against the doleful cries of a reprombate conscience.
Trust in riches, honours, learning, fame, what thou canst else thinke of, can these keepe thee aliue? Why then doe the rich or Noble dye? Doest thou hope thou shalt dye at once,
Trust in riches, honours, learning, fame, what thou Canst Else think of, can these keep thee alive? Why then do the rich or Noble die? Dost thou hope thou shalt die At once,
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Augustine confesseth what a bridle it was to his ambition, when, the same day that he was preparing to make a flattering Oration in praise of the Emperour;
Augustine Confesses what a bridle it was to his ambition, when, the same day that he was preparing to make a flattering Oration in praise of the Emperor;
when his heart was troubled with that businesse, passing through a street of Millan, he saw a poore beggar (perhaps with his belly full) iocund and merry; wherefore hee sighed;
when his heart was troubled with that business, passing through a street of Milan, he saw a poor beggar (perhaps with his belly full) jocund and merry; Wherefore he sighed;
saying to his friends who accompanyed him, what griefe he conceiued of such their madnesse, who with all their vnhappy cares and labours, intended to attaine no more then that secure mirth, which the beggar before them had gotten,
saying to his Friends who accompanied him, what grief he conceived of such their madness, who with all their unhappy Cares and labours, intended to attain no more then that secure mirth, which the beggar before them had got,
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for, that (said he) which he hath purchased with a little beg'd monies, I was ambitious of aspiring to, by such painefull turnings and windings, that is, the mirth of temporall felicity.
for, that (said he) which he hath purchased with a little begged moneys, I was ambitious of aspiring to, by such painful turnings and windings, that is, the mirth of temporal felicity.
and when they haue sacrificed much time, obseruance, and expence, for a little hope of some subordinate fauour, they are deceiued in their diuination. Pharaoh trusted to his Charriots; Asa to Physicians; Iona to his heeles;
and when they have sacrificed much time, observance, and expense, for a little hope of Some subordinate favour, they Are deceived in their divination. Pharaoh trusted to his Chariots; Asa to Physicians; Iona to his heals;
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Israel hoped in Egypt: but when God will meere with them, how easily doth he send the sword after them? How easily doth he speake concerning a mighty and oppulent Nation, to root it vp,
Israel hoped in Egypt: but when God will mere with them, how Easily does he send the sword After them? How Easily does he speak Concerning a mighty and opulent nation, to root it up,
There is no cause of the minds disquiet more familiar, then hope in things deceitfull, such as are the forenamed, riches, honours, pleasures, and fauour of great men;
There is no cause of the minds disquiet more familiar, then hope in things deceitful, such as Are the forenamed, riches, honours, pleasures, and favour of great men;
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which, because they are inconstant, and often change, most needs deject and torment that mind, which is only grounded on them ▪ To this may bee added, that since our owne hearts are apt to deceiue vs in our hopes, it importeth vs,
which, Because they Are inconstant, and often change, most needs deject and torment that mind, which is only grounded on them ▪ To this may be added, that since our own hearts Are apt to deceive us in our hope's, it imports us,
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If it be, Yee shall not dye, therefore eate the forbidden fruit, thou art redeemed, thou canst not perish, thou art in CHRIST, there is no condemnation to thee,
If it be, Ye shall not die, Therefore eat the forbidden fruit, thou art redeemed, thou Canst not perish, thou art in CHRIST, there is no condemnation to thee,
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it is a temptation of security, and not any testimonie of the Spirit of God, which bearing witnesse to the Elect, that they are the sonnes of God, inferreth to their consciences, that therefore they must walke after the Spirit, that they must be holy, that they must walke worthy of their calling;
it is a temptation of security, and not any testimony of the Spirit of God, which bearing witness to the Elect, that they Are the Sons of God, infers to their Consciences, that Therefore they must walk After the Spirit, that they must be holy, that they must walk worthy of their calling;
and, with whatsoeuer large promises they doe for a time beguile men, they yeeld no comfort at •eed ▪ but are a •aets Tent to the wearie, a dangerous repose.
and, with whatsoever large promises they do for a time beguile men, they yield no Comfort At •eed ▪ but Are a •aets Tent to the weary, a dangerous repose.
I must say to him, as Peter to Simon Magus, Thou hast neither part 〈 ◊ 〉 fellowship in this businesies for thine heart is not right in the sight of God;
I must say to him, as Peter to Simon Magus, Thou hast neither part 〈 ◊ 〉 fellowship in this businesies for thine heart is not right in the sighed of God;
but this hope appertaineth only to the sonnes of God. Concerning the object of hope, there are foure conditions required. First, it must be good; and properly the chiefe Good.
but this hope appertaineth only to the Sons of God. Concerning the Object of hope, there Are foure conditions required. First, it must be good; and properly the chief Good.
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for how canst thou bee assured, that that which thou hopest for, is good for thee? Doest thou know no man the worse for his wealth? How canst thou call that good, which hurteth the possessour? To iudge of the goodnes thē, look vpon the things which God hath promised his deare children: he hath promised life euerlasting:
for how Canst thou be assured, that that which thou hopest for, is good for thee? Dost thou know no man the Worse for his wealth? How Canst thou call that good, which hurteth the possessor? To judge of the Goodness them, look upon the things which God hath promised his deer children: he hath promised life everlasting:
that thou conforme to the will and promise of God, and thinke not to encline his holy will to satisfie thy vniust and wicked desires. Secondly, it must be difficult:
that thou conform to the will and promise of God, and think not to incline his holy will to satisfy thy unjust and wicked Desires. Secondly, it must be difficult:
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and all things seruing thereto, blessed is thine hope, it shall bring thee comfort, though now it liue among those difficulties, which none but the power of God can facilitate and ouercome.
and all things serving thereto, blessed is thine hope, it shall bring thee Comfort, though now it live among those difficulties, which none but the power of God can facilitate and overcome.
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those impatient Esan's, who for their present supplies ▪ make so base an estimate ▪ What profit shall this birth-right do• to me ▪ haue not hope ▪ whose proper obiect is future ▪ Lastly, it must be possible:
those impatient Esan's, who for their present supplies ▪ make so base an estimate ▪ What profit shall this birthright do• to me ▪ have not hope ▪ whose proper Object is future ▪ Lastly, it must be possible:
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Hence it appeareth, that the hope which expecteth Gods conniuence in point of iustice, his iniustice in the obstinate sinners impunitie, is wicked and desperate:
Hence it appears, that the hope which Expects God's connivance in point of Justice, his injustice in the obstinate Sinners impunity, is wicked and desperate:
when the wicked will blesse himselfe in his rebellion, and thinke by crying, Lord, Lord, howeuer he will enioy the pleasures of sinne for a season, yet to find mercy:
when the wicked will bless himself in his rebellion, and think by crying, Lord, Lord, however he will enjoy the pleasures of sin for a season, yet to find mercy:
if with vndoing, and depopulating whole Lordships, they build a poore Almes-house, and can but pray God to forgiue them that sinne, which they committed by fraud and rapine,
if with undoing, and depopulating Whole Lordship's, they built a poor Almshouse, and can but pray God to forgive them that sin, which they committed by fraud and rapine,
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and in tend still to commit, by retaining those goods and possessions, making the very bread, which they pulled out of Orphans mouthes, serue their pride and Iusts;
and in tend still to commit, by retaining those goods and possessions, making the very bred, which they pulled out of Orphans mouths, serve their pride and Jousts;
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do not these men, when they say, Lord bee mereifull, in effect, desire God to be vn•ust? Do they not pray him to winke at their sinnes? Such men would faine bee saued,
do not these men, when they say, Lord be Merciful, in Effect, desire God to be vn•ust? Do they not pray him to wink At their Sins? Such men would feign be saved,
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What are present honours to the future? What riches, fields, houses, to heauen and heauenly things? Because wee repose not our hopes on a right ground, God often taketh away that we trust in,
What Are present honours to the future? What riches, fields, houses, to heaven and heavenly things? Because we repose not our hope's on a right ground, God often Takes away that we trust in,
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when wee set our hopes Egyp•ian taskes, workes of seruitude? when (desiring it should ••ie cheerefully into the presence of God) we yet, either impe its wings with bastard feathers, trusting in others,
when we Set our hope's Egyp•ian tasks, works of servitude? when (desiring it should ••ie cheerfully into the presence of God) we yet, either imp its wings with bastard Feathers, trusting in Others,
Are these the hopes which can relieue a distressed soule? Shall Cain's Henoch, or Iubals Organs comfort, where there is no hope of Heauen? Howeuer the present world say, I will not purchase hope with a price:
are these the hope's which can relieve a distressed soul? Shall Cain's Henoch, or Iubals Organs Comfort, where there is no hope of Heaven? However the present world say, I will not purchase hope with a price:
but with ioy and reioycing, because he hopeth assuredly, through the merits of Christ Iesus, that after hee hath glorified God in his sufferings, he shal bee glorified in the Kingdome of God ▪ and that as his sufferings abound,
but with joy and rejoicing, Because he Hopes assuredly, through the merits of christ Iesus, that After he hath glorified God in his sufferings, he shall be glorified in the Kingdom of God ▪ and that as his sufferings abound,
as Alexander, all his goods, and houshold vtensils ▪ because he was confident of supply, in the spoile of Darius. If a man haue this hope, hee can forgoe whatsoeuer hindreth it ▪ and if neede bee ▪ hee can lessen his mind, pull in the •ailes of that opinion of vaine reputation ▪ which dangerously greatneth many minds ▪ and,
as Alexander, all his goods, and household utensils ▪ Because he was confident of supply, in the spoil of Darius. If a man have this hope, he can forgo whatsoever hindereth it ▪ and if need be ▪ he can lessen his mind, pull in the •ailes of that opinion of vain reputation ▪ which dangerously greatneth many minds ▪ and,
2. An holy life is an ad••nct, as certaine a Bee sob•r and trust perfectly on the gr••• that is brought vnto 〈 ◊ 〉 saith Saint Peter: euery man that hath this hope in him, pargeth himselfe as he is p•re.
2. an holy life is an ad••nct, as certain a be sob•r and trust perfectly on the gr••• that is brought unto 〈 ◊ 〉 Says Saint Peter: every man that hath this hope in him, pargeth himself as he is p•re.
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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.
Therefore Saint Peter, having spoken of brotherly kindness and love, Says, Give diligence to make your calling and election sure, for if ye do these things, you shall never fallen.
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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 i• you, with meekenesse and re•erence, hauing a good conscience.
Sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asks you a reason of the hope that is i• you, with meekness and re•erence, having a good conscience.
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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,
To these rules of examination, and that which may be gathered from that which hath ▪ been formerly said ▪ Concerning the examination, Reformation of the soul,
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The Emperour Maurici•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.
The Emperor Maurici•s expressed the greatness of his afflicted mind ▪ when, to aggravate his own death now imminent, At Phocas command, his wife and children being butchered before his face, he only said ▪ Just art then, Oh Lord and right is thy judgement.
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.
Sayest thou, It is evil for me which I suffer? Whither can best judge, what is good for thee, the patient or the physician, God or thy self? Thou wilt say, God Knoweth.
and teach them 〈 ◊ 〉 •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;
and teach them 〈 ◊ 〉 •iue within• 〈 ◊ 〉 〈 ◊ 〉 let them wait in that living temple, where the glorious and blessed Spirit of God manifesteth his gracious presence, to the secrets of thy soul;
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thinke there is no beauty, strength, health, 〈 ◊ 〉 pleasures or 〈 … 〉 not 〈 ◊ 〉 and 〈 … 〉 consideri•, thou shal• free thy? soule from a thousand 〈 ◊ 〉 and 〈 … 〉 which thou 〈 ◊ 〉 not auoide;
think there is no beauty, strength, health, 〈 ◊ 〉 pleasures or 〈 … 〉 not 〈 ◊ 〉 and 〈 … 〉 consideri•, thou shal• free thy? soul from a thousand 〈 ◊ 〉 and 〈 … 〉 which thou 〈 ◊ 〉 not avoid;
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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.
we must forsake our selves, to follow christ, it is so in hoping also ▪ Wouldst thou not have thine heart troubled (Says Augustine?) remain not in thy self.
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as with a fiery sword, whose blandishing b•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 cry••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:
as with a fiery sword, whose blandishing b•rreth us from an evil confidence in our selves, that we might seek a better, eved than tree of life in the holy city, where shall be no more ourse, no more Fear, David cry••h in his affliction, Oh that I had 〈 … 〉 then would 〈 … 〉 Whither Wouldst thou 〈 ◊ 〉 awav, blessed man of God? Where is that Wilderness? From God? Thou Canst not:
But how should he bee comforted, who hath no hope, or hope in God, whose conscience flyeth him, •as•a seue•• reuenger? Be not deceiued, it is not an easie thing to hope in God:
But how should he be comforted, who hath no hope, or hope in God, whose conscience flies him, •as•a seue•• revenger? Be not deceived, it is not an easy thing to hope in God:
Loue and delight, but not in the world, not in sin (if any man loue the world, the loue of God is not in him) but in him whose loue shall make thee happy,
Love and delight, but not in the world, not in since (if any man love the world, the love of God is not in him) but in him whose love shall make thee happy,
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It giueth health to the sicke, light to the blinde, pardon to sinners, life to the dead, ioy to the sad, heauen to the earthly, hope to the disconsolate, assurance to the fearefull:
It gives health to the sick, Light to the blind, pardon to Sinners, life to the dead, joy to the sad, heaven to the earthly, hope to the disconsolate, assurance to the fearful:
for a day or two, they follow with a moneths ill dyet, and so, not mending vpon it, they blame that good medicine, which could not enable them to be more euill.
for a day or two, they follow with a months ill diet, and so, not mending upon it, they blame that good medicine, which could not enable them to be more evil.
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and insensibly subduing his own naturall frowardnesse, hee may gather strength to vndergoe the greatest. Wee must not thinke, that good habits grow vp, like Ionahs Gourd, in a night;
and insensibly subduing his own natural frowardness, he may gather strength to undergo the greatest. we must not think, that good habits grow up, like Jonahs Gourd, in a night;
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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;
whatsoever things Are written aforetime, Are written for our learning, that we, through patience and Comfort of the Scriptures, might have hope. Hope's grounded hereon;
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.
for all that wealth or pleasure, which he now idoleth, lose one word or sentence, which falls from the Mouth of the Prophet. Lastly, be frequent in prayer.
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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.
Titus Vespasians Son was said never to send any man sad out of his presence: surely, God never dismisseth the humble and faithful petitioner comfortless away.
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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:
so did Jonah in the belly of his living graven ▪ In Fear and danger ▪ when my soul sainted within me, I remembered the Lord, and my prayer Come unto 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;
Tell me, you that forsake your own mercy, by waiting upon lying vanities, what Messenger could have fetched Comfort so fur? Give me the use of that word, — Quis ascendit in 〈 ◊ 〉 Send eloquence to plead At the gate of Heaven ▪ send Wisdom to solicit;
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;
send riches, which on earth Goes like the Angel thorough every ward of the prison, every door, (even the gates of the Temple also;) send greatness, send honour to compliment; nothing could bring thee hope;
How dost thou carry men beyond reason, beyond expectation ▪ beyond i themselues 〈 ◊ 〉 beyond thy selfe ▪ and p•ac•st them in that estate, which is not onely aboue thee,
How dost thou carry men beyond reason, beyond expectation ▪ beyond i themselves 〈 ◊ 〉 beyond thy self ▪ and p•ac•st them in that estate, which is not only above thee,
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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 the• presently gaue him;
For I will yet praise him, etc. THe reason or cause of this hope, with which he comforts his soul, is fetched, 1. From a strong persuasion for the future ▪ which God the• presently gave him;
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though it bee ill with mee now, I am resolued I shall bee holpe•. 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:
though it be ill with me now, I am resolved I shall be holpe•. 2. From the experience of God's favours passed, whereby he hath been the help of his countenance. 3. That which Implies past, present, and future:
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.
There Are three supporters of hope. 1. The promises of God, sealed to the conscience by the Spirit of God ▪ For what Else could give assurance in afflictions? 2. Experience of God's favours.
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:
yet shall I praise him in his holy Temple, yet I shall confess to him. It is put aduersatiuely, importing a very difficult conquest over strong and many oppositions:
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So doth he put the particle NONLATINALPHABET which he vseth six times in one Psalme, as it were, expressing a very hard victory ouer sundry kinds of tryals.
So does he put the particle which he uses six times in one Psalm, as it were, expressing a very hard victory over sundry Kinds of trials.
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,
though with all confidence, but a blind presumption, a Self-deceiving and obstinate opinion of help? Therefore he armeth his hope with reason, assurance and resolution, which,
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Feare t•ll•th of insuperable dangers, ouergrowne difficulties, calamities immured to heauen: Hope bringeth from Escol, a clust•r, 1. of Grapes, 2. Figs, 3. Pomegranats:
fear t•ll•th of insuperable dangers, overgrown difficulties, calamities immured to heaven: Hope brings from Escol, a clust•r, 1. of Grapes, 2. Figs, 3. Pomegranates:
and •r•serueth his, in his Kingdome of grace ▪ •he•• ▪ are our present swe•tnesse and good fruites. The third is the hope of glory, in which we expect the resurrection of our bodies, life euerlasting,
and •r•serueth his, in his Kingdom of grace ▪ •he•• ▪ Are our present swe•tnesse and good fruits. The third is the hope of glory, in which we expect the resurrection of our bodies, life everlasting,
and therefore resolueth vs, if wee suffer with him, wee shall bee glorified with him, and that our glory shall abound heereafter, as doe our present sufferings in Christ:
and Therefore resolveth us, if we suffer with him, we shall be glorified with him, and that our glory shall abound hereafter, as do our present sufferings in christ:
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And forasmuch as all cannot appropriate those generall promises to themselues who heare them, it must needs be, that the application thereof to our selues, is a peculiar worke of the Spirit of God, inwardly sustaining, in euery assault, with fresh strength and resolution:
And forasmuch as all cannot Appropriate those general promises to themselves who hear them, it must needs be, that the application thereof to our selves, is a peculiar work of the Spirit of God, inwardly sustaining, in every assault, with fresh strength and resolution:
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as when he appeared to Ioshua by Ierico, like a man, hauing his sword drawne in his hand ▪ thus answering Ioshua ▪ that hee was come as a Captaine of the Lords Host. So at El••hs prayer, he opened the seruants eyes,
as when he appeared to Ioshua by Jericho, like a man, having his sword drawn in his hand ▪ thus answering Ioshua ▪ that he was come as a Captain of the lords Host. So At El••hs prayer, he opened the Servants eyes,
It is a memorable story of Theodorus the Martyr, who being grieuously tortured, saw a young man standing by him, with a soft and coole Towell, continually wiping off the sweat, and encouraging him:
It is a memorable story of Theodorus the Martyr, who being grievously tortured, saw a young man standing by him, with a soft and cool Towel, continually wiping off the sweat, and encouraging him:
Both the inward and outward assistance of the Spirit of God, is to comfort his, with assurance that hee will alwayes make good his promises to them, that he wil neuer leaue them comfortlesse ▪ Whence wee may learne, that the faithfull haue such assistance of the Spirit of God,
Both the inward and outward assistance of the Spirit of God, is to Comfort his, with assurance that he will always make good his promises to them, that he will never leave them comfortless ▪ Whence we may Learn, that the faithful have such assistance of the Spirit of God,
This is the victory that ouercommeth the world, euen our faith. And Paul saith, In all these, we are more then conquerours, through him that loued vs. There is no comfort to the afflicted minde, comparable to this assurance: I shall yet praise him:
This is the victory that Overcometh the world, even our faith. And Paul Says, In all these, we Are more then conquerors, through him that loved us There is no Comfort to the afflicted mind, comparable to this assurance: I shall yet praise him:
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Dauid knew it, and therefore penned this Psalme, to comfort his owne soule: many of the faithfull haue knowne it, who vpon their death-beds haue sung this Psalme.
David knew it, and Therefore penned this Psalm, to Comfort his own soul: many of the faithful have known it, who upon their deathbeds have sung this Psalm.
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Leading away their thoughts, for the present, too carefully fixed on the euill they suffer, to a sweet contemplation of those heauenly things which they shall enioy.
Leading away their thoughts, for the present, too carefully fixed on the evil they suffer, to a sweet contemplation of those heavenly things which they shall enjoy.
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If as often as we were any waies disquieted, wee would presently say with the Psalmist, Returne vnto thy rest, ô my soule: if wee would instantly looke vp to the LORD for comfort, the Deuill would bee wearie of his owne assaults,
If as often as we were any ways disquieted, we would presently say with the Psalmist, Return unto thy rest, o my soul: if we would instantly look up to the LORD for Comfort, the devil would be weary of his own assaults,
O how blessed would our tryals be to vs, if out of a true dislike to the world, they could compell our soules, our thoughts, to dwell with God! happy miseries, which make men eternally happy, by forcing them to heauen.
O how blessed would our trials be to us, if out of a true dislike to the world, they could compel our Souls, our thoughts, to dwell with God! happy misery's, which make men eternally happy, by forcing them to heaven.
Howeuer God see best to doe with a man, it is a blessed prognosticke, to resolue to glorifie him, who wil neuer frustrate the faithfull desires of his,
However God see best to do with a man, it is a blessed prognostic, to resolve to Glorify him, who will never frustrate the faithful Desires of his,
but either will satisfie, or exceede them, in giuing better then they desired. These vowes must they remember, whom God hath heard, whether in publike, or priuate delinerances,
but either will satisfy, or exceed them, in giving better then they desired. These vows must they Remember, whom God hath herd, whither in public, or private delinerances,
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lest God meete more seuerely with them, for their neglect and ingratitude. Lastly, wee may hence perceiue, how much the seruants of God differ from worldly men.
lest God meet more severely with them, for their neglect and ingratitude. Lastly, we may hence perceive, how much the Servants of God differ from worldly men.
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HE signifieth, that God is his present helper, and doth openly and euidently relieue him: he ascribeth his deliuerances, and all his strength, and countenance to God. So doe the faithfull alwaies.
HE signifies, that God is his present helper, and does openly and evidently relieve him: he ascribeth his Deliverances, and all his strength, and countenance to God. So do the faithful always.
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noble were his atchieuements, yet when he had slaine a thousand men with a iawbone, he acknowledgeth, Thou hast giuen this great deliuerance into the hand of thy seruant.
noble were his achievements, yet when he had slain a thousand men with a jawbone, he acknowledgeth, Thou hast given this great deliverance into the hand of thy servant.
Our Psalmist had many valiant men, & well ordred troupes of disciplined souldiers and, where most renoumed Generals fight with their heads, their wisdome and policie, his enemies were well acquainted with the force of his owne hands;
Our Psalmist had many valiant men, & well ordered troops of disciplined Soldiers and, where most renowned Generals fight with their Heads, their Wisdom and policy, his enemies were well acquainted with the force of his own hands;
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There are two reasons why the sinner must needs be confounded at the presence of God: 1. Because he, who acting his sin, said in his heart ▪ None shall see, findeth now by the checkes of his own conscience, he cannot hide from God,
There Are two Reasons why the sinner must needs be confounded At the presence of God: 1. Because he, who acting his since, said in his heart ▪ None shall see, finds now by the Checks of his own conscience, he cannot hide from God,
nor flee from his indgements. 2. Because the very presence of the iust is an intolerable torment to the guilty ▪ which maketh the sinner tremble at the thought of God.
nor flee from his Judgments. 2. Because the very presence of the just is an intolerable torment to the guilty ▪ which makes the sinner tremble At the Thought of God.
his Masters trust in him (it were basenesse to deceiue trust) his fauours to him (it were impietie to requite those with treacherie;) but the maine was,
his Masters trust in him (it were baseness to deceive trust) his favours to him (it were impiety to requite those with treachery;) but the main was,
How can I doe this great wickednesse, and so sin against God? O blessed and happy fortresse of the mind, holy innocencie, with what confidence doest thou come into the presence of the all ▪ seeing God! how chearefull and v•daunted art thou against all dangers? What hath the innocent man to feare? But where this is lost, O happy is that peace of conscience, which is found in the blood of Christ Iesus.
How can I do this great wickedness, and so sin against God? O blessed and happy fortress of the mind, holy innocence, with what confidence dost thou come into the presence of the all ▪ seeing God! how cheerful and v•daunted art thou against all dangers? What hath the innocent man to Fear? But where this is lost, Oh happy is that peace of conscience, which is found in the blood of christ Iesus.
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yet follow them to their ends, you shall know they haue a doloro•s wound in the conscience ▪ When the world smileth, they are in their hei•ht of countenance, at least, they can 〈 ◊ 〉 v•ltu simulare:
yet follow them to their ends, you shall know they have a doloro•s wound in the conscience ▪ When the world smileth, they Are in their hei•ht of countenance, At least, they can 〈 ◊ 〉 v•ltu simulare:
H•m•n was of so proud a countenance, when hee had the Kings fauour, that the least neglect of him ▪ seemed a capitall crime ▪ when • b•t was clouded, hee h•sted home mourning, and his head couered.
H•m•n was of so proud a countenance, when he had the Kings favour, that the least neglect of him ▪ seemed a capital crime ▪ when • b•t was clouded, he h•sted home mourning, and his head covered.
Ahi•h•p•el was a great Statesman, when his oracles were h•d in honour, but looke after the wretch, you shall s•e what was the helpe of his countenance not God but popularity.
Ahi•h•p•el was a great Statesman, when his oracles were h•d in honour, but look After the wretch, you shall s•e what was the help of his countenance not God but popularity.
they come vpon vs, like Samsons yelling Lyon at Timnah, with open mouth, but being ouercome, they feede• out hopes ▪ with sweet experience of Gods mercies:
they come upon us, like Samsons yelling lion At Timnah, with open Mouth, but being overcome, they feede• out hope's ▪ with sweet experience of God's Mercies:
looke backe to thine infancy, how hee hath fed thee, clothed thee, preserued thee ▪ relieued thee, called thee to the knowledge of Iesus Christ, taken thee out of the Kingdome of Satan,
look back to thine infancy, how he hath fed thee, clothed thee, preserved thee ▪ relieved thee, called thee to the knowledge of Iesus christ, taken thee out of the Kingdom of Satan,
hee onely is eternall and vnchangeable; he onely can doe, whatsoeuer he will doe; he doth whatsoeuer he pleaseth, without any let, labour, or difficulty.
he only is Eternal and unchangeable; he only can do, whatsoever he will do; he does whatsoever he Pleases, without any let, labour, or difficulty.
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It is life euerlasting to know him, & whom he hath sent, Iesus Christ: and they only know what he hath reueiled of himself, to whom, by his Word & holy Spirit, he hath reueiled himself:
It is life everlasting to know him, & whom he hath sent, Iesus christ: and they only know what he hath revealed of himself, to whom, by his Word & holy Spirit, he hath revealed himself:
but one God-head, one God most gracious, most iust, most louing, most mercifull, most holy, most wise, the sole fountaine of all Goodnesse, perfect goodnesse, perfection it selfe, goodnesse it selfe: This is Dauids God.
but one Godhead, one God most gracious, most just, most loving, most merciful, most holy, most wise, the sole fountain of all goodness, perfect Goodness, perfection it self, Goodness it self: This is David God.
But had he reueiled himselfe such to Dauid, and not communicated something of this goodnesse to him, what had it auailed him? The wicked mav know him to be the God of the righteous,
But had he revealed himself such to David, and not communicated something of this Goodness to him, what had it availed him? The wicked mav know him to be the God of the righteous,
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Neither was Abraham, Dauid, or any of the Saints reconciled by God, and made his by any other meanes, then faith in the same Iesus, in whom we also belieue:
Neither was Abraham, David, or any of the Saints reconciled by God, and made his by any other means, then faith in the same Iesus, in whom we also believe:
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for they dranke of the spirituall rocke that followed them, and the Rocke was Christ. This is the Couenant which he maketh with his, he will be their God.
for they drank of the spiritual rock that followed them, and the Rock was christ. This is the Covenant which he makes with his, he will be their God.
Neither are the prosperous wicked in any better case, all that comfort which they seeme to haue, is but as a short beguiling dreame of happines to some wretched man:
Neither Are the prosperous wicked in any better case, all that Comfort which they seem to have, is but as a short beguiling dream of happiness to Some wretched man:
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for eye hath not seene, not eare heard that, whereof their hopes assure them. The Queene of Saba accounted Salomons seruants happy, who stood in his presence:
for eye hath not seen, not ear herd that, whereof their hope's assure them. The Queen of Saba accounted Solomon's Servants happy, who stood in his presence:
but I may safely say with the Psalmist, Blessed are the people, whose God is the Lord. God would assigne the Leuites no possession among their brethren,
but I may safely say with the Psalmist, Blessed Are the people, whose God is the Lord. God would assign the Levites no possession among their brothers,
nor as the gods of the Grecians, which they were woont to serue and present (as many poore attendants & reteiners now doe their great Lords) not that they should profit or do them good,
nor as the God's of the Greeks, which they were wont to serve and present (as many poor attendants & retainers now do their great lords) not that they should profit or do them good,
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Be thou his ▪ who is the God of all consolation ▪ Let him be thy portion thy God ▪ euery one saith it ▪ but you shall rately fin• 〈 ◊ 〉 confidence ▪ Thou must renounce the world, sinne,
Be thou his ▪ who is the God of all consolation ▪ Let him be thy portion thy God ▪ every one Says it ▪ but you shall rately fin• 〈 ◊ 〉 confidence ▪ Thou must renounce the world, sin,
Euery one claimeth an interest i• God the very hypocrites catch hold of him, as those women in the Prophet, — ••ely let vs bee called by thy 〈 ◊ 〉 and take away our 〈 ◊ 〉.
Every one claimeth an Interest i• God the very Hypocrites catch hold of him, as those women in the Prophet, — ••ely let us be called by thy 〈 ◊ 〉 and take away our 〈 ◊ 〉.
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The wicked heretikes cry, our God, our God, who yet sticke to the Church, like Bernacles to the 〈 ◊ 〉 side, are neither fish no• •••sh, till opportunitie wing•th their desires, and then they are gone:
The wicked Heretics cry, our God, our God, who yet stick to the Church, like Barnacles to the 〈 ◊ 〉 side, Are neither Fish no• •••sh, till opportunity wing•th their Desires, and then they Are gone:
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If thou wouldest haue God owne thee in offliction, comfort and relieue thee in 〈 … 〉 and feare him alway•• 〈 … 〉 therwi•• ▪ though thou 〈 … 〉 lon• prayers,
If thou Wouldst have God own thee in offliction, Comfort and relieve thee in 〈 … 〉 and Fear him alway•• 〈 … 〉 therwi•• ▪ though thou 〈 … 〉 lon• Prayers,
Hast thou 〈 … 〉 thy 〈 … 〉 not too 〈 … 〉 rowes, 〈 … 〉 the wic••d, 〈 … 〉 now 〈 … 〉 Where i• now 〈 … 〉 Where thy Religion 〈 … 〉 the Lord 〈 ◊ 〉 the 〈 … 〉 〈 … 〉 thine infirmity, who 〈 ◊ 〉 am infirme;
Hast thou 〈 … 〉 thy 〈 … 〉 not too 〈 … 〉 rows, 〈 … 〉 the wic••d, 〈 … 〉 now 〈 … 〉 Where i• now 〈 … 〉 Where thy Religion 〈 … 〉 the Lord 〈 ◊ 〉 the 〈 … 〉 〈 … 〉 thine infirmity, who 〈 ◊ 〉 am infirm;
vh2 pns21 〈 … 〉 po21 〈 … 〉 xx av 〈 … 〉 n2, 〈 … 〉 dt vdd, 〈 … 〉 av 〈 … 〉 c-crq n1 av 〈 … 〉 c-crq po21 n1 〈 … 〉 dt n1 〈 sy 〉 dt 〈 … 〉 〈 … 〉 png21 n1, r-crq 〈 sy 〉 vbm j;
that will bring thee assurance, that God 〈 ◊ 〉 thy God, and teach thee, with Thomas (that man ▪ of desires), to put thy hand 〈 ◊ 〉 his wounds, that thou may• say, My God and my Lord ▪ Here is that elixer, 〈 ◊ 〉 will change and refine 〈 ◊ 〉 before thou findest this, 〈 ◊ 〉 art nothing but droffe ▪ 〈 ◊ 〉 the leaden talent of sinne thy hopes are 〈 … 〉 thy feares, despaire thy mirth ▪ security;
that will bring thee assurance, that God 〈 ◊ 〉 thy God, and teach thee, with Thomas (that man ▪ of Desires), to put thy hand 〈 ◊ 〉 his wounds, that thou may• say, My God and my Lord ▪ Here is that Elixir, 〈 ◊ 〉 will change and refine 〈 ◊ 〉 before thou Findest this, 〈 ◊ 〉 art nothing but droffe ▪ 〈 ◊ 〉 the leaden talon of sin thy hope's Are 〈 … 〉 thy fears, despair thy mirth ▪ security;
cst vmb vvi pno21 n1, cst np1 〈 sy 〉 po21 np1, cc vvb pno21, p-acp np1 (cst n1 ▪ pp-f n2), p-acp vvi po21 n1 〈 sy 〉 po31 n2, cst pns21 n1 vvb, po11 n1 cc po11 n1 ▪ av vbz cst n1, 〈 sy 〉 vmb n1 cc vvi 〈 sy 〉 a-acp pns21 vv2 d, 〈 sy 〉 vb2r pix p-acp n1 ▪ 〈 sy 〉 dt j n1 pp-f n1 po21 n2 vbr 〈 … 〉 po21 n2, vvb po21 n1 ▪ n1;
thy workes will expresse some fruites of the Spirit; thy hopes shall be holy perswasions, Anchors of the soule: thy mirth, sound reioycing; thy feares sanctified; thy condition blessed;
thy works will express Some fruits of the Spirit; thy hope's shall be holy persuasions, Anchors of the soul: thy mirth, found rejoicing; thy fears sanctified; thy condition blessed;
Cātores &c qui Psal. mos dulci modulami•e r•sonabant quod leuitas in templo dei, inter sacrificia quotidiana •acere solitos, &c. 2 C•ro 1•. &c. Beda capos••n •sram. l. 1 • 2
Cantors etc. qui Psalm mos Dulce modulami•e r•sonabant quod Leuitas in templo dei, inter Sacrifice Quotidian •acere solitos, etc. 2 C•ro 1•. etc. Beda capos••n •sram. l. 1 • 2
vvz av fw-fr np1 fw-la fw-la fw-la fw-la fw-la fw-la p-acp fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, av crd av n1. av np1 vmb vvi. n1 crd • crd
Et sicubi quis quamvis fero ac rab•dissim ▪ furore captatur, si fortc fuerit psalmi. & carminibus incantatus continuô omn is rabies ferocitatis eius abscedit: Psalmes tranqui•itas animarum est, & perturbationes vel yiuct•s cogitationuin cohibens ira•undiam rep•••ous, &c. Aug. ••oem in Psalm.
Et sicubi quis Quamvis Fero ac rab•dissim ▪ furore captatur, si fortc fuerit Psalms. & carminibus incantatus continuô omn is rabies ferocitatis eius abscedit: Psalms tranqui•itas animarum est, & Disturbances vel yiuct•s cogitationuin cohibens ira•undiam rep•••ous, etc. Aug. ••oem in Psalm.
Si ergo, qu• pri•• forte c•nentes percur•imus, et leuiter tantum et in superficie atting•mus, cum in necessitates et a•flictiones inciderimus, tunc sci••u• et cognoscimus ips•re, qu• est in nobis conueniens medicamentum. Chrys. proëm in Psal. Act, 1•.
Si ergo, qu• pri•• forte c•nentes percur•imus, et Leviter Tantum et in superficie atting•mus, cum in necessitates et a•flictiones inciderimus, tunc sci••u• et cognoscimus ips•re, qu• est in nobis conueniens medicamentum. Chrys. proëm in Psalm Act, 1•.
F•r• in omnibus •emplis vhi colebantur Isis et Serapis, erat etia• simulachrū, quod digito labii• impresse admonere videretur, vt silentium fieret. Aug. de ciu. dei. l. 18. •. 5.
F•r• in omnibus •emplis vhi colebantur Isis et Serapis, erat etia• Simulacrum, quod digito labii• Impress admonere videretur, vt silentium fieret. Aug. the Ciu. dei. l. 18. •. 5.
Gratia• ago deo •eo quod um dign•• quam mundas oderit. l 1 ep 45. Tertul. de •ati. O dementiam nescientem diligere homines humanitor, &c. A•g c•nfess. l. 4. c. 7.
Gratia• ago God •eo quod um dign•• quam mundas oderit. l 1 Epistle 45. Tertulian de •ati. O dementiam nescientem diligere homines humanitor, etc. A•g c•nfess. l. 4. c. 7.
np1 av fw-la fw-la fw-la uh n1 fw-la fw-la fw-la. sy crd vvb crd np1 fw-fr fw-la. sy fw-la fw-la fw-la fw-la n1, av av-j vvi. sy. crd sy. crd
Pasci & pati simul, nonne molest a iucunditas est? Bernard. sup. cantserm 33. Tentatur &c. anima n• prosperitate corrumpatur, et ad •ersitate n• f•angatur Aug in P••l 64. Fe••t de peremptore custodem * de c•r• 〈 … 〉 sit ci•s lib.
Pasture & pati simul, nonne molest a iucunditas est? Bernard. sup. cantserm 33. Tentatur etc. anima n• prosperitate corrumpatur, et ad •ersitate n• f•angatur Aug in P••l 64. Fe••t the peremptore custodem * de c•r• 〈 … 〉 fit ci•s lib.
Gen. 3. 8. It a gra•is culpa est conscientiae: vt six• ••dice ipsa se p••iat, & velure se cupiat: & t•n•e• a 〈 ◊ 〉 Deum •uda fit. Ambros d• pan. Iob. 2 c. 11.
Gen. 3. 8. It a gra•is culpa est conscientiae: vt six• ••dice ipsa se p••iat, & velure see cupiat: & t•n•e• a 〈 ◊ 〉 God •uda fit. Ambos d• pan. Job 2 c. 11.
Isai. 6. Primus felicitatis gradus est non delinquere, Secundus delicta cognoscere: il•ic currit innocentia integra & illsbata qua seruet, •ic succedit medela qua sanet. Cypr. ep. 3.
Isaiah 6. Primus felicitatis gradus est non delinquere, Secundus Delicta cognoscere: il•ic Currit Innocence Whole & illsbata qua servet, •ic succedit Medlam qua Saint. Cyprus Epistle. 3.
Ne•it •mnia Domi nu•: sed expectat vocem t•a, non vt p•nict sed vt ignoscat. &c. Preveni accusatorem t•um, Si te •pse accusaueris, accusatorem nul••m timebis. Ambros. de panit. l. 2. •7.
Ne•it •mnia At home nu•: sed Expects vocem t•a, non vt p•nict sed vt ignoscat. etc. Preveni accusatorem t•um, Si te •pse accusaueris, accusatorem nul••m Timebis. Ambos de panit. l. 2. •7.
Ex irrita contentione nat•• ae frustrague tantata excretione, mator fit infi•mitas et morbus •ires acquirit, inde era•iorsbus symptoma•tus naturae iam efsoeta opprimitur •b.
Ex Irrita contention nat•• ae frustrague tantata excretione, mator fit infi•mitas et morbus •ires acquirit, inde era•iorsbus symptoma•tus naturae iam efsoeta opprimitur •b.
Discat ergo dispersiones cordis congregare, studeat cogitationes ment is restringere, et exteriora 〈 ◊ 〉 ass••s• at in intimis suis immorari, &c. Bernard. d ▪ inter. d••.
Discat ergo dispersiones Cordis Congregare, studeat Cogitations ment is restringere, et exteriora 〈 ◊ 〉 ass••s• At in intimis suis immorari, etc. Bernard. worser ▪ inter. d••.
vvn fw-la fw-la fw-la fw-la, fw-la fw-la fw-la vbz fw-la, fw-la fw-it 〈 sy 〉 n1 p-acp p-acp fw-la fw-la fw-la, av np1. sy ▪ fw-la. n1.
Fieri no• potest vt ••liu• istaru• lac••ymar• p•rcat. Aug. Conf••. •. 3. c. v•e. Vsu• d•l•• is ablegat ••xuriam cr•mini• error is de••ia•: ita cum dolemu• admissa admittenda excludi•••: Amb. de poenit. l. 2. c. 10.
Fieri no• potest vt ••liu• istaru• lac••ymar• p•rcat. Aug. Conf••. •. 3. c. v•e. Vsu• d•l•• is ablegat ••xuriam cr•mini• error is de••ia•: ita cum dolemu• admissa admittenda excludi•••: Ambassadors de Repent. l. 2. c. 10.
C•• quasi v•s fictile repletum ve•eno peccati, &c. Alens. par. 4. q ▪ 17. qua in pecatis moesti•i• est, exi•ial•• immod•rata fit. Chrys. de po•n. ser. 10.
C•• quasi v•s fictile repletum ve•eno peccati, etc. Alens. par. 4. q ▪ 17. qua in pecatis moesti•i• est, exi•ial•• immod•rata fit. Chrys. de po•n. ser. 10.
— diuinit•s extitisse illam flammam, non quae terres•re illud domicilium deleret, sed quae sublimius magnificenti• q•e de•os•eret. Lactant. l. 3. c. 17.
— diuinit•s extitisse Illam flammam, non Quae terres•re illud Domicilium deleret, sed Quae Sublimius magnificenti• q•e de•os•eret. Lactant. l. 3. c. 17.
Quo•. odo mala conscientia tota in desperatione est, sic bona conscientia tota est in spe. — ille sperat, qui bonam conscientiam gerit. Aug. in Psal. 30. Amor non habit• p•esuppo•it spe•s. 12. q•o. 1. Cor. 13. 7. 1. Iohn 4. 17, 18.
Quo•. odo mala conscientia tota in desperation est, sic Bona conscientia tota est in See. — Isle Hopes, qui Good conscientiam gerit. Aug. in Psalm 30. Amor non habit• p•esuppo•it spe•s. 12. q•o. 1. Cor. 13. 7. 1. John 4. 17, 18.
Haec est illa haer•ditas — qu• beatos suos faci•s haered•s. Bernard. de caen. dom ser. 7. Sine medo• te d••exit: sine m•do e•m d•ligere deb••. Ib. ser. 1.
Haec est illa haer•ditas — qu• Beatos suos faci•s haered•s. Bernard. de Caen. dom ser. 7. Sine medo• te d••exit: sine m•do e•m d•ligere deb••. Ib. ser. 1.
— perfecta scientia est, sic deu•n scire vtlicet non ignorabilem, lam•n inenartabil•m scias. Hilar. l. 2. de trin. De quo semper cogita•e debemus, de quo dign• cogit••e non possiomus. Aug. de trin. l. 5. c. •.
— perfecta scientia est, sic deu•n Scire vtlicet non ignorabilem, lam•n inenartabil•m scias. Hilar. l. 2. the trin. De quo semper cogita•e debemus, de quo dign• cogit••e non possiomus. Aug. de trin. l. 5. c. •.
