The Crown and Glory of Christianity, Uses · Use and exhortation 3 · Objections · Objection 3
Object. 3 Thirdly, But if we ſhould thus preſs and purſue after holineſs, then we muſt take our farewell of all joy and comfort, of all delight and pleaſure, and never expect to enjoy one merry day more, for we obſerve that there are no perſons under heaven, that live ſuch a melancholy, ſad, ſorrowfull, penſive life, as thoſe who preſs moſt after holineſs, and who make moſt ſtir and noiſe about holineſs, and therefore if we ſhould reſolve to follow after holineſs, we muſt reſolve to ſpend our dayes in ſorrow and ſadneſs, in ſighing and mourning, and this we had as leave die as doe, &c.
Now to this grand objection, I ſhall give theſe eight anſwers.
Firſt, It may be thou lookeſt only on the dark ſide of the cloud, and not on the bright, thou lookeſt only on thy left hand, where the mourners in Zion ſtand, but didſt thou but caſt an eye on thy right hand, there thou wouldſt ſee many of the precious ſons and daughters of Zion rejoycing and triumphing;Iſa. 61.1, 2, 3, 10, 11. Chap. 35. ult. Now thus to look, what is it but to look for a ſtraw to thruſt out thine own eyes with. O Sirs, 'tis neither wiſdom nor righteouſneſs to look only upon thoſe who mourn, and not upon thoſe that rejoyce,Iſa. 52.8, 9. Jer. 31.7.12. upon thoſe that ſigh, but not upon thoſe that ſing. Before you paſs a judgement upon the people of God, or the good wayes of God, look on both hands, I ſay againe, look on both hands, and then you will be ſure to ſee ſome Saints in their wedding attire, as well as others in their mourning weeds; no man in his wits will argue thus, becauſe ſuch and ſuch men of ſuch a Calling or Trade, are in their mourning weeds, therefore all men of that Calling or Trade, are in their mourning weeds, and yet ſo witleſs are many men as thus to argue againſt the people of God, and the wayes of God. But,
Secondly, I anſwer, As there are tears of ſorrow, ſo there are tears of Joy. Jacob weeps over Joſeph, Compare theſe Scriptures together, Gen. 43.30. Chap. 45.2. and Ch: 46.29.30. 1 Sam. 1.13. to the 20. John 4. &c.but 'twas with tears of exceeding joy; the ſweeteſt joy is from the ſowreſt tears; tears are the breeders of ſpirituall joy: A holy mans heart is uſually fulleſt of joy, when his eys are fulleſt of tears; when Hannah had wept, ſhe went away & was no more ſad. The Bee gathers the beſt honey of the bittereſt herbs; Chriſt made the beſt wine of water: The beſt, the pureſt, the ſtrongeſt, & the ſweeteſt joys are made of the deſtilled waters of Evangelical repentance. Goſpel mourning is no way inconſiſtent with holy joy; though it muſt be granted that the love of ſin and true joy are inconſiſtent, and that the reign and dominion of ſin & true joy are inconſiſtent, yet it muſt be confeſt that mourning for ſin and holy joy, are conſiſtent in one and the ſame heart; and though Legal terrour & Evangelical joy are inconſiſtent,Zach. 12.10. 1 Pet. 1.8. yet Evangelical ſorrow and Evangelical joy are conſiſtent in one and the ſame ſoule; the ſame eye of faith that drops tears of ſorrow, drops alſo tears of joy: A cleare ſight of free-grace, of pardoning mercy, and of a bleeding dying Saviour, will at the ſame time fill the ſoul both with ſorrow and joy, as the experiences of a thouſand Chriſtians can teſtifie: A Chriſtian alwayes joys moſt, and mourns moſt,Luke 7. when he is moſt under the ſenſe of divine love, the influences and incomes of heaven, the hopes of glory, the reports of mercy, and the precious ſealings of the bleſſed Spirit. Look as Phyſick is the way to health, ſo godly ſorrow is the way to holy joy;Prov. 14.13. & look as a wicked mans joy ends in ſorrow, ſo a godly mans ſorrow ends in joy. Iſa. 61.3. To appoint unto them that mourne in Zion, to give unto them beauty for aſhes, the oyl of joy for mourning, the garment of gladneſs for the ſpirit of heavineſs, that they may be called trees of righteouſneſs, the planting of the Lord, that he might be glorified. Godly ſorrow is the Parent of holy joy; a Godly mans mourning time, is his moſt joyfull time. I have read of a godly man, who lying upon his dying bed, and being askt which was the joyfulleſt time that ever he had in all his life, cryed our, O give me my mourning dayes againe, O give me my mourning dayes againe, for they were the joyfulleſt dayes that ever I had. The more a Chriſtian ſowes in teares, Pſal. 126.6.the greater (even in this world) ſhall be his harveſt of joy, his merry dayes ſhall be alwayes anſwerable to his mourning dayes. But,
Thirdly, I an…wer, that this is a falſe charge, a meere ſlander, an unjuſt calumny that Satan and his bond-ſlaves have caſt upon holineſs, and the wayes of holineſs, on purpoſe to hinder men from purſuing and following after holineſs: The language of the objection is quite contrary to the language of the holy Scripture, witneſs that Pſal. 138.5. Yea they ſhall ſing in the wayes of the Lord; for great is the glory of the Lord. When the Kings of the earth ſhall be generally converted and ſanctified, as 'tis in ver. the 4th, Then they ſhall ſing in the wayes of the Lord; when they ſhall come to experience and taſte the power, excellency, and ſweetneſs of holineſs, then they ſhall ſing in the wayes of the Lord. Converſation and ſanctification adminiſter the higheſt grounds of joy and rejoycing; 2 Cor. 1.12. For our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity, and godly ſincerity, not with fleſhly wiſdom, but by the grace of God, we have had our converſation in the world, and more abundantly to you-wards. A holy converſation affords the greateſt ground of rejoycing: There is no joy to that which ſprings from the teſtimony of a ſanctified conſcience. God has given it under his own hand,Pro. 3.17. that the wayes of wiſdom (which are alwayes wayes of holineſs) are wayes of pleaſantneſs, and all her paths are peace. There is no pleaſure nor felicity to that which flowes from the wayes of ſanctity: The ſweeteſt Roſes, the ſtrongeſt comforts, and the greateſt pleaſantneſs is to be found in the wayes of holineſs. O! the joy, the peace, the tranquillity, the ſerenity that attends the wayes of purity. I might call in many millions of Saints, who from their own experiences are able to give the lye to this objection, and further to tell you, that they have met with more comforts, ſweetneſs, and pleaſantneſs in one houres communion with God, in one houres walking with God, then ever they have found in all the wayes of ungodlineſs and wickedneſs, wherein they have wandered. O! they are able to tell you,Iſa. 57.20, 21. that when they walkt in wayes of impiety, they found by experience that God had made a ſeperation between ſin and peace, between ſin and joy,Rom. 6.21. between ſin and aſſurance, between ſin and the light of his countenance, &c. and they are able to tell you from what they have found, that there is no feare, no terror, no horror, no gripes, no grief, no ſtings, no hells to thoſe that attend the wayes of ungodlineſs; and this were enough to blow off this objection. But,
Fourthly, I anſwer, that the joy of the Saints is chiefly and mainely an inward joy, a ſpiritual joy, a joy that lyes remote from a carnal eye; the joy of a Chriſtian lyes deep, it cannot be expreſſed, it cannot be painted; look as no man can paint the ſweetneſs of the Honey-combe, nor the ſweetneſs of a Cluſter of Grapes, nor the fragrancy of the Roſe of Sharon; ſo no man can paint out the ſweetneſs and ſpiritualneſs of a Chriſtians joy, it lyes ſo deep and low in a gracious heart; and look as the life of a Chriſtian is hid with Chriſt in God, Col. 3.3.ſo the joy of a Chriſtian is hid with Chriſt in God; as their life is a hidden life, ſo their joy is a hidden joy; the joy of a Chriſtian is hidden Manna, 'tis the new name and white ſtone, Rev. 2.20.that none knoweth but he that has it. Pro. 14.10. The heart knoweth his own bitterneſs, and a ſtranger doth not intermedd…e with his joy: The joy of a Saint is a Jewel that falls not under a ſtrangers eye. Look as the greateſt terrors and torments of the wicked are inward, ſo the greateſt joyes and comforts of the Saints are inward; and look as the heart of man is deep,Jer. 17.9, 10. ſo holy joy is a treaſure that lyes deep, and 'tis not every man that has a golden key to ſearch into this Treaſury. As a man ſtanding on the Seaſhore, ſees a great heap of waters, one wave riding upon the back of another, and making a dreadfull noiſe, but all this while though he ſees the water rouling, and hears it raging and roaring, yet he ſees not the wealth, the gold, the ſilver, the Jewels, and incredible Treaſures that lye buried there; ſo wicked men they ſee the wants of the Saints, but not their wealth, they ſee their poverty, but not their riches, their miſeries, but not their mercies, their conflicts, but not their comforts, their ſorrows, but not their joyes:1 Cor. 2.14. O the blinde world cannot ſee the joys and rejoycings, the comforts and conſolations of the Saints, that lye at the bottom of their ſouls; their joys are inward and ſpiritual, and ſo muſt the eye be that diſcernes them; the joy of the Saints is like a Garden incloſed, Cant. 4.12.a ſpring ſhut up, a fountaine ſealed: Pſal. 45.13.And as the glory of the Church is inward, ſo the joy of the Church is inward;Iſa. 12.3. The waters of conſolation lye deep in the wells of ſalvation: The richeſt veines of Oare lye deepeſt under ground; and ſo do's the ſtrongeſt and the choiceſt joyes of the Saints lye deep. The Moone is often dark to the world, when yet that part which faceth the Sun, is very lightſome, beautifull, and glorious; ſo many times if you look upon the outſide of a Chriſtian, which is his dark ſide, you may ſee his countenance clouded, and his carriage and behaviour as to the world, either damped or obſcured; but if you could but now look upon his inſide, which is his beſt ſide, and which faces the Sun of Righteouſneſs, O then you ſhould ſee the light of joy and comfort ſweetly and gloriouſly ſhining forth. O Sirs, look as there are many rich men in the world, who make no ſhew of it by their Garbe, or Table, or Attendance, &c. ſo there are many Chriſtians that are rich in divine conſolations, who yet don't ſhew it in ſuch or ſuch an outward carnal way, as the men of the world doe uſually expreſs their joy in: And look as many a wicked man has heavineſs in his heart, when he has laughter in his face; as the wiſeſt of Princes has long ſince obſerv'd, in Pro. 14.13. Even in laughter the heart is ſorrowfull, and the end of that mirth is heavineſs; the heart often weepes when the mouth laughs; every laughter is not hearty, for laughter being but a ſigne of joy, the ſigne may be where the ſubſtance is not; many wicked men are inwardly ſad, when they are outwardly glad. 2 Cor. 5.12. The falſe Apoſtles did glory in the face,foreign, in the face. and not in the heart, they ſet a good face on't and ſeem'd to be upon a merry pin, and yet all their ſmiles were but counterfeit ſmiles, all their joyes were but skin-deep, the joy that was in their faces, was nothing to the terrours, horrours, and torments that were in their hearts; ſo the godly many times rejoyce in heart, when ſadneſs and blackneſs ſeemes to cover their faces; 2 Cor. 6.10. As ſorrowfull, yet alwayes rejoycing, &c. 'Tis very obſervable that the Apoſtle brings in the ſorrow of the godly with a quaſi, as it were ſorrow, not that it is ſorrow indeed, but as ſorrowfull, as if their ſorrow had been rather a painted ſorrow then a reall ſorrow; but when he ſpeaks of their joy, there is no quaſi, but true joy, he do's not ſay as rejoycing, but alwayes rejoycing, their joy was a reall joy, but their ſorrow was but a ſeeming ſorrow to the weak and childiſh opinions of vaine men. When a Chriſtian is at worſt, as to the eye of the world, he may ſay of his joy, as Chriſt ſpeaks of his meate, &c. when he ſaid,John 4.33. I have meate to eate that you know not of; ſo he may ſay, I have joy, I have great joy that the world knows not of. Look as there is life and ſap and juice in the roote of the Tree, even in the winter ſeaſon, when there is no leaves, nor bloſſomes, nor fruit hanging on the Tree; ſo there is joy, and comfort, and peace in the heart of a Saint, when there are no outward viſible diſcoveries of it to others; And you may as rationally conclude, that there is no life, ſap, and juice in the roote of the Tree, becauſe the Tree has no leaves, bloſſoms or fruit on it, as you may conclude that the Saints have no joy in their hearts, becauſe they doe not expreſs it in ſuch outward viſible acts, as may convince the world that they have it, &c. But,
Fifthly, I anſwer, That 'tis horrid injuſtice and diſ-ingenuity in thee, and in ſuch as thou art, to make the hearts of the righteous ſad (whom God would not have ſadded) by your pride, prophaneneſs, looſneſſe, wickedneſs, worldlineſs,Ezek. 13.22, 23. lukewarmneſs, filthineſs, carnalneſs, &c. and then to cry out againſt them, that they are the ſaddeſt and uncomfortableſt people in the world; What is this but with Nero to ſet the City of Rome on fire, and then to lay it upon the Chriſtians, and puniſh them for it? What is this but to deale by the Saints as the Devill deales by them, he loads them and follows them with moſt ſad grievous blaſphemous, horrid and helliſh temptations, on purpoſe to make them walk heavily, mournfully, and uncomfortably, and when he has accompliſh't his deſigne, then he accuſes them ſometimes to God, ſometimes to themſelves,Rev. 12.10. and ſometimes to others, for their heavie and uncomfortable walking. O what inhumanity, cruelty, and vanity, was it in the Egyptians, to double the Iſraelites tale of bricks,Exod. 5.8.17. and to take away their ſtraw, and then to cry out, that they were Idle, they were Idle; ſo O what inhumanity and cruelty is this in unſanctified perſons, to ſad,Pſal. 119.136, 158. Jer. 9.1, 2. 2 Pet. 2.7, 8. grieve, and afflict the people of God with their drunkenneſs, wantonneſs, and lewdneſs, and with their curſing, ſwearing and lying, and with their ſcorning and ſcoffing at Godlineſs, & with their ſlandering of the Lord, his people and wayes, and with their reſiſting and quenching of the bleſſed motions of the Spirit, and with their ſhifting off the glorious offers of grace and mercy,Rom. 2.4, 5. and with their treaſuring up of wrath againſt the day of wrath, &c. And then to cry out, O how ſadly, O how mournfully doe theſe men walke! O what uncomfortable lives doe theſe men live! O what ſorrow and penſiveneſs do's ſtill attend them! But is this juſt? is this faire? Suppoſe a husband ſhould doe all he could to afflict and grieve his wife, and a father his child, and a Maſter his ſervant, and a friend his friend, &c. and when they had done, then fall a complaining that there were none ſo melancholy, nor none ſo ſad and ſorrowfull as they, O what folly, what madneſs, and what injuſtice were this?Dan. 4.27. and yet this is the common dealing of unſanctified perſons with the people of God. Ah ſinners, ſinners, if you would but break off your ſins by repentance, and ceaſe from doing evill, and turne to the Lord with all your hearts, and believe on the Lord Jeſus Chriſt, and fall in with the wayes of God, and trample upon this wicked world, and ſeek after the things of a better life, O how ſoon would the Saints ſighing be turned into ſinging, and their mourning into rejoycing? O the muſick, the mirth, the melody, that your converſion would make, both in their hearts and in their eares! It is very obſervable, that Abraham made a Feaſt at the weaning of his Son Iſaac; Gen. 21.8.he did not make a Feaſt on the day of his Nativity, nor on the day of his Circumciſion, but on that day when he was taken from his mothers Breaſt: O Sirs, if you were but once weaned from your luſts,1 Pet. 1.18, 19. Hoſea 6.7. and from the vanities of this world, if you were but once weaned from old corrupt cuſtomes, and from following after your ſinfull lovers; O how would all Gods faithfull Abraham's rejoyce! O what a feaſt of fat things! O what a heavenly Banquet would this make in all their hearts! About three hundred years after the Apoſtles time, Cajus Marius Victorius an old Pagan, was converted from his paganiſme, infidelity and impiety, and brought over to the Chriſtian faith; which when the people of God ſaw, there was wonderfull rejoycing, and ſhouting, and dancing for gladneſs, and Pſalmes were ſung in every Church, Caius Marius Victorius is become a Chriſtian, Caius Marius Victorius is become a Chriſtian; This was written as a wonder, and ſung as a wonder, that this old Pagan, this gray-headed Pagan ſhould become a gracious Chriſtian, that he ſhould in his old age be renewed and ſanctified: Ah friends, if you were but once converted and changed, if you were but once turned from darkneſs to light, if you were but once brought to Chriſt, if the people of God could but once ſee that you had paſt the pangs of the new-birth, and that Chriſt and holineſs was but formed in your ſouls; ah how would their hearts be filled with joy, and their mouths with laughter! O what ſongs of ſalvation would they ſing! O how would the high praiſes of God be in their mouths! Thou ſaiſt, O there are none ſo ſad and ſorrowfull, &c. as ſuch and ſuch Chriſtians; but what is the cauſe of their ſorrow and ſadneſs? is it not thy wickedneſs and ungodlineſs? is it not thy unconverted and unſanctified eſtate? ſurely yes; O that thou wouldſt therefore ceaſe from complaining againſt them, and fall amending of thine own heart and wayes, and then all tears will be quickly wiped away from their eyes. But,
Sixthly, I anſwer, that all the joyes, delights, and pleaſures that holineſs debars men of, are ſinfull joyes, delights and pleaſures: Unſanctified ſouls take pleaſure in unrighteouſneſs,Rom. 1. ult. 2 Theſ. 2.12. Amos 6.13. Zeph. 3.11. 2 Pet. 2.13. they rejoyce to doe evill, they make a ſport of ſin, and delight to diſhonour their God, and damn their own immortall ſouls. Pro. 2.14. They rejoyce to doe evill, and delight in the frowardneſs of the wicked. And this is brought in as an aggravation of Jeruſalems ſin, Jer. 11.15. When thou doeſt evill, then thou rejoyceſt. Ah how madly merry are they that can take delight and content in that which is their ſhame and miſery? ah how is man fallen from his primitive glory, that he can now rejoyce in that which is a diſhonour to God, a reproach to Chriſt, a griefe to the Spirit, a provocation to divine wrath, a blot upon his name, a curſe upon his eſtate, a wound upon his conſcience, and a plague upon his ſoul? Now what a mercy muſt it be to be taken off from that carnall mirth that ends in mourning, and from thoſe vaine delights that ends in unſpeakeable torments,Rev. 18.17. and from that fooliſh jollity that leads to everlaſting miſery. I have read of King Lyſimachus, that when he and his Army were beſieged in one of his Cities,Plutarch. and in great danger of periſhing by thirſt, for a Cup of cold water he delivered up the keys of the City to his enemy, which cold comfort he had no ſooner taſted, but his tongue bewrayed the grief of his heart, ſaying, O that in lieu of ſo momentary a pleaſure, I ſhould be made of a Soveraign a Servant, of a King a Captive. Ah what folly and madneſs is it for men to run the hazard of loſing the kingdom of heaven,Pſal. 16.11. Momentaneum eſt quod delectat, aeternum quod cruciet. Ber. and the pleaſures that be at Gods right hand, for thoſe ſhort liv'd pleaſures that are but like a blaze, or like the lightning, or like a morning cloud, or the earely dew which ſoon paſſeth away? ah who would endure an Ocean of torture, for a drop of ſenſual pleaſure, or for a few bitter ſweets? And therefore, doubtleſs, God can't doe the ſoul a greater pleaſure, then to take it off from ſuch vaniſhing pleaſures; all ſenſual pleaſures defile the ſoul, they debaſe the ſoul, yea they debauch the ſoul, they take off the heart from God, and they deaden the heart towards God. The widow whilſt ſhe lived in pleaſure is reckoned dead, 1 Tim. 5.6. She is dead God-wards, and dead Chriſt-wards, and dead Duty-wards, & dead Heaven-wards, and dead Holineſs-wards, &c. Ariſtotle writes of a parcel of ground in Sicily, that ſends forth ſuch a ſtrong, ſuch a ſweet ſmell of fragrant flowers, that no Hounds can hunt there; ſo the carnal pleaſures of this world doe ſend forth ſo ſtrong a ſcent, that unſanctified perſons cannot hunt after God, nor Chriſt, nor holineſs, nor the great concernments of another world, and therefore 'tis rather mans felicity then his miſery to be taken off from ſuch vaine pleaſures: ſenſual pleaſures and delights cannot ſatisfie the ſoul of man, they are but frothy and flaſhy, they only wet the mouth, they never warme the heart; a man may ſooner break his neck, then ſatisfie his heart with ſenſual pleaſures; they are Juno's in the purſuit, and but clouds in the enjoyment. Xerxes being weary of his ſenſual pleaſures, promiſed great rewards to them that ſhould invent new pleaſures; and when they had invented new pleaſures and delights, yet then he could not be ſatisfied nor contented, he would fain have had one pleaſure to have taken off the wearineſs of another, but it could not be; there is nothing in carnal delights but imagination and expectation, for they can neither fill the heart nor ſatisfie the heart.
O ſirs, there is no real pleaſure in ſin, all the pleaſures of ſin are counterfeit pleaſures, they are but the ſhapes and ſhaddows of pleaſure, they are the ſeeds of future grief, they are but an earneſt laid down for ſorrow or ruine. It is obſerved by the Mythologiſts, that pleaſure went on occaſion to Bathe her ſelf, and having ſtript off her cloaths by the water ſide, ſorrow having hid her ſelf at hand, ſteals the cloaths away, puts them on, and ſo departs: So that carnal pleaſures are nothing but ſorrow in pleaſures cloaths. Certainly if there were the leſt real delight in ſin, hell could never be hell, yea then it would follow that hell ſhould be the greateſt place of pleaſure, for doubtleſs hell is the greateſt place of ſin. O don't deceive your own ſouls, there can be no real joy in ſenſual pleaſures. What real delight or pleaſure can there be in Tipling and Fudling in an Ale-houſe or Tavern, in ſwaggering and ſwearing, in Dicing and Carding, in Dancing, Masking and Whoreing, in ſlighting of Sabbaths, in ſcoffing at Saints, in deſpiſing of Ordinances, and in purſuing after lying vanities? ſurely none. And as for thoſe ſeeming pleaſures that attend the ways of ſin; Ah how ſoon do they vaniſh and leave a ſting behind them. Now all the pleaſures that holineſs deprives you of, are only ſuch that you may better ten thouſand times want, then enjoy. Look as all the pleaſures that manhood takes a man off from, are Babiſh and toyiſh pleaſures; as from delighting in a Rattle, a Pipe, a Feather, a Hobby-horſe, a wooden Sword, &c. So all the pleaſures and delights that holineſs takes a man off from, they are babiſh and fooliſh, yea they are baſe, dangerous, and deviliſh; and therefore it muſt needs be rather a high felicity, then a miſery, for God to take thee off from ſuch ſinful pleaſures and delights, by laying principles of holineſs into thy heart. O! remember that holineſs will be no loſs unto thee; it will be onelyonly an exchange of ſinful delights, for thoſe that are holy, and of carnal for thoſe that are ſpiritual, and of earthly for thoſe that are heavenly;Gen. 22. Iſaac was not to be ſacrificed, but the Ram; all the delights that holineſs will put thee upon to ſacrifice, are but the Rammiſh and rank delights of ſin and the world, which may better be ſacrificed then ſpared; holineſs will ſecure thy Iſaac, that is, thy ſpiritual laughter, thy ſpiritual joy, and thy heavenly delights and pleaſure. Well for a cloſe remember this, that ſenſual pleaſures are below a man; witne s Tully, who ſaith, that he is not worthy of the name of a man (qui unum diem velit eſſe in voluptate) that would entirely ſpend one whole day in pleaſures; and witneſs Julian the Apoſtate, who profeſſed that the pleaſures of the body were far below a great ſpirit: he that delights in ſenſual pleaſures ſhall find at laſt his greateſt pleaſures, to become his bittereſt pains; all that holineſs will do, is but to eaſe thee of thy pains, and therefore thou haſt more cauſe to purſue after it, then to turn thy back upon it. But,
Seventhly, I anſwer, That it may be their preſent caſe and condition, beſpeaks rather the exerciſe and evidence of ſorrow and of grief, then of gladneſs, joy, and triumph.
Firſt. Pſal. 51. Multi conſcientiam habent, non ad remedium, ſed ad judicium, ſaith One. And Tolle conſcientiam tolle omnia, ſaith another.For firſt, It may be ſome wound or guilt at preſent, may lye hard upon their conſciences, as once it did on Davids; and who then is able to rejoyce under a wounded conſcience, a guilty conſcience? As long as Adam did Faſt in Paradiſe, he ſtood faſt, but having once wounded his conſcience by eating the forbidden fruit, though he tarried a while in Paradiſe, yet he could take no delight nor content in Paradiſe; 'tis true the Sun did ſhine as bright as ever, and the Rivers ran as clear as ever, and the Birds ſang as ſweetly as ever, and the Beaſts played as pleaſantly as ever, and the Flowers ſmelled as fragrantly as ever, and all the Trees and fruits of the Garden did flouriſh as bravely as ever, &c. Ah but now Adam had contracted guilt upon his conſcience, and this marrs his joy, and ſpoils his delight, and unparadiſes Paradiſe to him; his fall had made ſo deep a wound in his conſcience, that he could take no delight in any of the delights of Paradiſe; guilt as an arrow did ſtick ſo faſt in his conſcience; that inſtead of ſucking ſweetneſs from the faireſt fruits,Gen. 3.10. Jer. 20.4. he runs to hide himſelf under the broadeſt leaves. Guilt makes a man a Magor-Miſſabib, a terror to himſelf. Put never ſuch ſtately Robes upon a wounded man, he mindes them not; ſet never ſuch dainty fair before a wounded man, he relliſheth it not; lay him on never ſo ſoft a bed, yet it pleaſeth him not; and let him hear never ſuch ſweet muſick, yet it delights him not; the ſmart and ſenſe of his wound takes off the ſweet of all: and ſo does a wound in the conſcience take off the ſweet of all a mans enjoyments and contentments. A guilty conſcience like Prometheus's Vulture,Deſperare eſt in infernum deſcendere. Iſid. Mat. 8.19. lies ever gnawing. What the probationer-Diſciple ſaid to our Saviour, viz. Maſter I will follow thee whitherſoever thou goeſt, that a guilty conſcience ſays to a fallen ſinner; if thou faſt, I will follow thee, and fill thy minde with black and diſmal apprehenſions of God, of juſtice, of hell; if thou feaſt, I will follow thee, and ſhew thee the hand-writing on the wall,Dan. 5.5. that ſhall make thy countenance to change, thy thoughts to be troubled, and thy joynts to be looſed, and thy knees to be daſhed one againſt another; when thou goeſt forth, I will follow thee with terrors, and when thou returneſt home, I will follow thee with horrors; when thou goeſt to board, I will follow thee with ſtinging accuſations; and when thou goeſt to bed,Job 7.14. I will follow thee with terrifying and affrighting dreams: Now what joy can be in ſuch a mans heart?'Twas guilt that made that deſpairing Pope ſay, That the Croſs could do him no good, he had ſo often ſold it. what gladneſs can be in ſuch a mans face? ſurely none. I remember a ſaying of Luther (una guttula malae conſcientiae totum mare mundam gaudii abſorbet) one drop of an evil conſcience, ſwallows up the whole Sea of worldly joy. O 'tis better with Enagrius to lye ſecure on a bed of Straw, then to lye with a guilty conſcience on a bed of Doun, having the Curtains Imbroidered with Gold, and the Fringes beſpangled with Pearls. Sin brings ſuch a ſtain, and ſuch a ſting with it, as ſpoils all a mans joys and delights. And if this be the preſent caſe of a Chriſtian (as it may) then never wonder to ſee him hange down his head, and to walk mournfully before his God.
Or Secondly,Secondly. This may ariſe from ſome great and heavy affliction, which for the preſent may ſadly diſtreſs and oppreſs a Saints ſpirit, as Jobs did his, or as Hezekiahs did his,Job 3.38. Iſa. 9.—16. Gen. 37.30. to the end. or as Jacobs did his, &c. The diſeaſe may be ſo violent, the Phyſick may be ſo ſtrong, the wound may be ſo deep, the Plaiſter may be ſo corroding, the melting-por may be ſo hot, the Iron chains may be ſo heavy, the Gaul and Wormwood may be ſo bitter, that a Chriſtian may be ſo far from joy and rejoycing, as that he may for the preſent be ſo ſhut up under trouble and amazement, and under ſorrow and grief,Pſal. 77.4. as that he may not be able, if you would give him all the world, to open his caſe unto you; his eyes may in ſome ſort tell what his tongue can in no ſort utter: uſually they are the ſmalleſt miſeries, when he that hath them can preſently tell all the world of them; the greateſt ſorrow hath for the moſt part the deepeſt ſilence attending on it; what Chriſtian ever had joy in his heart or gladneſs in his face, when God was carrying of it harſhly and roughly towards him? Or,
Thirdly. Lam. 1.16. Gen. 31.2, 5. Pſal. 30.7. Read the 77. and the 88. Pſalms. Iſa. 8.17. Mich. 7.7, 8, 9, 17. Pſal. 4.6. Pſal. 42.5, 11, &c.Thirdly, It may be they are deſerted, happily God is withdrawn from them, and he that ſhould comfort them, ſtands afar off. Ah what Chriſtian can rejoyce when the countenance of God is not towards him as of old? who can be pleaſant when God is diſpleaſed? who can ſmile when God frowns? who can ſing when God ſighs? who can be merry when God is ſorry? ſurely none that have ever experienced what the ſhinings of his face means. O ſirs, the proper work of a deſerted ſoul lies not in joy and rejoycing, but in mourning and waiting, and in ſeeking and ſuing at the throne of Grace, that God would lift up the light of his countenance, and cauſe his face to ſhine, and his favor to break forth, that the bones that he has broken may rejoyce: As Hudſon the Martyr, when he was deſerted at the ſtake, he ſlipt from under his chain, and praying earneſtly, he was comforted immediately, and ſuffered valiantly. Look as when Sampſons Locks were cut off, his ſtrength was gone; So when God is gone, a Chriſtians Locks are cut off, his ſtrength is gone, his ſtrength to joy and rejoyce in God is gone, his ſtrength to delight, and to take pleaſure in God is gone: And as Sampſon when his Locks were cut off, and his ſtrength was gone, fell to prayer, Judg. 16.28. And Sampſon called unto the Lord, and ſaid, O Lord God, remember me, I pray thee, onelyonly this once, O God, that I may be at once avenged of the Philiſtines for my two eyes. So when God is gone, the work of a Chriſtian lies more in praying then it does in rejoycing. Though Joſephs heart was as full of love to his brethren as it could hold,Gen. 42.7.25. yet when he look't ſowrely upon them, and ſpake roughly to them, they were much afflicted and diſtreſſed;See the 3. and 5. Chapters of Solomons Song. ſo though the heart of Jeſus be as full of love to his people as it can hold, yet when he looks ſowrely, and ſpeaks roughly to them, they can't but be grieved and ſaded. But,
Fourthly,Fourthly. 2 Cor. 12.8, 9, 10. It may be they are ſadly tempted, and ſtrangely buffeted by Satan, as Paul was, and from thence their preſent ſadneſs may ariſe. Tempted ſouls can tell you that 'tis one of the hardeſt works in the world to rejoyce in the School of temptation,Gen. 3. 1 Chron. 21. Job 3. and to be merry when Satans fiery darts ſtick faſt in the ſoul. Adams tempting time was not his rejoycing time, but his ſinning time; and Davids tempting time was not his rejoycing time, but his miſcarrying time; and Jobs tempting time was not his rejoycing time, but his complaining time; and Peters tempting time was not his rejoycing time,Mat. 26. 2 Cor. 12.7, 8. Our whole life, ſays Auſtin, is nothing but a continued tentation. but his curſing and blaſpheming time; and Pauls tempting time was not his rejoycing time, but his humbling time. The beſt men are moſt tempted, and oftentimes they are followed with the ſadeſt, darkeſt, vildeſt, baſeſt, and moſt amazing, affrighting, tormenting, and aſtoniſhing temptations; and how is it poſſible that they ſhould be able to rejoyce and be glad, when ſuch dreadful ſtorms beat upon them?Epheſ. 6.10, 11, 16, 17, 18. Certainly the work of a Chriſtian in the day of temptation, lies in his putting on the whole Armor of God, and in a prudent handling the ſword of the Spirit and the ſhield of Faith, and in earneſt praying, and vigilant watching, and a ſtout reſiſting of all Satans fiery darts; for he who thinks by diſputing and reaſoning, to put Satan off,Jam. 4.7. 1 Pet. 5.9. does but ſhoot with him in his own Bow, and will find to his coſt that Satan will be too hard for him; 'tis open defiance, 'tis down right blows that makes Satan flye, and that ſecures the victory; now joy and rejoycing attends not the combate but the conqueſt: The Romans never uſed to ride in triumph, but after conqueſts obtained: A Chriſtians triumphing time is his conquering time; joy is moſt ſeaſonable and ſutable, when a Chriſtian has beaten Satan out of the field. The Cock in the Arabick Fable, began to crow and clap his wings, as if he had obtained a perfect conqueſt, but behold on a ſudden a Vulture comes and ſnatches this great conqueror away; they that triumph and rejoyce over Satan before they have overcome him, are in no ſmall danger of being worſted by him. But,
Fifthly,Fifthly. and laſtly (to gather up many things together) I ſay that their preſent ſorrow and ſadneſs may ariſe from their going aſtray into ſome by-Path of vanity and folly,Gal. 6.1. foreign. Set him in joynt again again; 'tis a Metaphor from Chyrurgions and Bone-ſetters, who handle their patients gently and tenderly. wherein they have got a fall, or broke a bone, or put their ſouls out of joynt: As children ſometimes get a fall, and then they come home by weeping-croſs; ſo Chriſtians too often go aſtray, and get a fall, and then they are fain to weep it out. When men keep not the Kings high-way, they are often robbed of their money, and ſtrip't of their clothes, and wounded too, as he was in the Goſpel who fell among Theives: So when Chriſtians keep not in the King of Kings high-ways, which are ways of righteouſneſs and holineſs, then they are often robbed of their comfort, and joy, and peace, and aſſurance, and communion with God, &c. and ſorely wounded and bruiſed, and then 'tis no wonder if they are brought home with tears in their eyes: Or it may be their evidences for heaven are ſo blotted and blur'd,Luk. 10.30. Iſa. 35.8. Pſal. 119.176. that they they can't read their Title to heaven, and then 'tis no wonder if they are perplexed and grieved; or it may be they call in queſtion former grants of favor and grace; or it may be a deeper ſenſe of miſ-ſpent time lies harder then ever upon them; or elſe the littleneſs and ſmallneſs of their graces under ſuch ſoul-enriching opportunities and advantages, do ſorely oppreſs them; or elſe the lateneſs of their converſion may ſadly afflict them, &c. Now how abſurd and unreaſonable a thing is it for any men to argue thus, that ſurely godly men have no joy, no delight, no pleaſure, &c. becauſe there are ſome particular caſes and conditions, wherein they may be caſt, which rather beſpeaks ſorrow then joy, grief then gladneſs, mourning then mirth. Certainly you may as rationally & as righteouſly expect mirth, joy and gladneſs, from carnal, worldly, and ungodly wretches, when they are under burning Feavors, loathſome diſeaſes, or violent pains of the Stone, or Gout, &c. as you may expect upon a rational or Religious account, joy and gladneſs, &c. in the Saints in the forementioned caſes that are incident to them. 'Twas a very unreaſonable requeſt that they made to the people of God, in that Pſal. 137.3, 4. For there they that carried us away captive, required of us a ſong, and they that waſted us, required of us mirth, ſaying, Sing us one of the ſongs of Zion. How ſhall we ſing the Lords ſong in a ſtrange Land? And 'tis as unreaſonable to expect or look that the people of God ſhould ſing and be merry, rejoyce, and be glad when they are under ſoul-diſtreſſes, and under the ſore rebuks of God, & poured from veſſel to veſſel, &c. Muſick in times of mourning is as unreaſonable as 'tis unſeaſonable and unſavory;Jer. 48.11. Prov. 25.20. As he that taketh away a garment in cold weather, and as vinegar upon nitre: ſo is he that ſingeth ſongs to an heavy heart. Muſick and mourning, ſinging and ſorrow, agree like Harpe and Harrow; there is ſuch a contrariety between ſinging and ſorrow, that he that ſings does but add weight to his ſorrow that cannot ſing. O ſirs, As there is a time for rejoycing, ſo there is a time for mourning;Eccleſ. 3.4. as there is a time to laugh, ſo there is a time to weep; and as we muſt rejoyce with them that rejoyce, ſo we muſt mourn with them that mourn,Rom. 12.15. and weep with them that weep. The condition of Gods people in this life, is a mixt condition; in this life they have their rejoycing times, and their mourning times, their laughing times, and their weeping times, their ſinging times, and their ſorrowing times, &c. 'Tis true, in heaven there is all joy and no ſorrow, all gladneſs and no ſadneſs; and in hell there is all ſorrow and no joy, all grief and no gladneſs, all howling and no ſinging, all madneſs and no mirth; but in this life 'tis otherwiſe, for if there ſhould be nothing but joy, many would look for no other heaven; and if there ſhould be nothing but ſorrow, moſt would look for no other hell; if men ſhould have nothing but joy, how ſadly would they be puffed up? And if they ſhould have nothing but ſorrow, how eaſily would they be caſt down? but now by a divine hand, our ſorrows being mixt with our joys, our hearts come to be the more effectually weaned from the vanities of this life, and to long more earneſtly after the pure and unmixed joys of a better life, &c. But,
Eighthly, I anſwer, that 'tis poſſible that the ſadneſs, ſorrow, The cure of Melancholy belongs rather to the Phyſitian then to the Divine, to Galen then to Paul.and grief of thoſe particular Saints, that thou haſt thine eye upon, may ariſe from the natural temper and conſtitution of their bodies; many Saints are often caſt into a melancholy mould, for though grace changes the diſpoſition of the ſoul, yet it alters not the conſtitution of the body. Now there is no greater enemy to holy joy and gladneſs, then melancholy, for this peſtilent humor will raiſe ſuch ſtrange paſſions and imaginations, 'twill raiſe ſuch groundleſs griefs, and fears, and frights, and ſuch ſenceleſs ſurmiſes and jealouſies as will eaſily damp a Chriſtians joy, and mightily vex, perplex, trouble, and turmoyle, daunt, and diſcourage a Chriſtians ſpirit. A Melancholy conſtitution is Satans Anvil, upon which he formes many black,It is an old ſaying, That Melancholia eſt vehiculum Daemonum. dark, and diſmall temptations, which do exceedingly tend to the keeping down of Divine conſolation from riſing high in the ſoul; this black, dark, dusky humor diſturbs both ſoul and body; it tempts Satan to tempt the ſoul, and it unables the ſoul to reſiſt the temptation; yea it prepares the ſoul to hearken to the temptation, and to cloſe and fall in with the temptation, as the experiences of all Melancholy Chriſtians can teſtifie. Look as coloured glaſs makes the very beams of the Sun ſeem to be all of the ſame colour with it ſelf; if the glaſs be blew, the beams of the Sun ſeems to be blew; if the glaſs be red, the beams of the Sun ſeems to be red; or if the glaſs be green, the beams of the Sun ſeems to be green: So this black Melancholy humor repreſents all things to the eye of the ſoul, as duskiſh and dark, and as full of horror and terror, yea many times it repreſents the bright beams of Divine love, and the ſhinings of the Sun of righteouſneſs, and the gracious whiſpers of the bleſſed Spirit, as deluſions, and as ſlights of Satan to couſen the ſoul. I have read of a fooliſh Melancholy bird that ſtands always but upon one legg, for fear her own weight (though ſhe be very ſmall) ſhould ſink her into the center of the earth, and holding her other legg over her head, leſt the Heavens ſhould fall upon her and cruſh her; I ſhall not diſpute the credibleneſs of the relation: but certainly there is nothing that fills a Chriſtian ſo full of fears and frights as a Melancholy humor does; and all know that know any thing, that there are no greater adverſaries to joy and gladneſs, then ſuch fears and frights, Now how abſurd and unreaſonable is it to father that upon holineſs, or upon all holy perſons, that proceeds from the ſpecial conſtitution of ſome particular Saints? and yet this is the trade that unſanctified ſouls drive. And let thus much ſuffice for anſwer to this grand objection; and O that this objection may never have a reſurrection in any of your hearts more. But,